The Great Doctrines of the Bible by Rev. William Evans (korean novels in english TXT) 📕

is, that the Father, the Son, and the Holy Ghost are, specifically, three distinct Gods; and to Dualism, which teaches that there are two independent divine beings or eternal principles, the one good, and the other evil, as set forth especially in Gnostic systems, such as Parseeism.

a) The Scriptures Assert the Unity of God.

Deut. 6:4—“Hear, O Israel; the Lord our God is one Lord”; or, “The Lord our God, the Lord is one.” Isa. 44:6-8—“First…. last…. beside me there is no God.” Isa. 45:5—“There is none else, there is no God beside me.” 1 Tim. 2:5 “There is one God.” 1 Cor. 8:4—“There is none other God but one.”

That God is one, that there is no other, that He has no equal is the forceful testimony of above fifty passages in the Scriptures. The fundamental duty of life, namely, the devotion of the entire being to the Lord, is based upon the Unity of God: “The Lord….is one …. therefore thou shalt love the Lord thy God with all thy heart,” etc.

No other truth of the Scripture, particularly of the Old Testament, receives more prominence than that of the Unity of God. This truth is clearly pronounced also in the material universe; it is the introduction and conclusion of all scientific researches. Any other representation contradicts both creation and revelation. Its denial is a proper object for the ridicule of every thinking man, and of the disbelief of every orthodox Christian. Let this, then, be our first and necessary conclusion—that Deity, whether creating, inspiring, or otherwise manifesting itself, is one God; one, and no more.—_Cerdo._

A multiplication of Gods is a contradiction; there can be but one God. There can be but one absolutely perfect, supreme, and almighty Being. Such a Being cannot be multiplied, nor pluralized. There can be but one ultimate, but one all-inclusive, but one God.

Monotheism, then, not Tri-theism, is the doctrine set forth in the Scriptures. “If the thought that wishes to be orthodox had less tendency to become tri-theistic, the thought that claims to be free would be less Unitarian.”—_Moberly._

b) The Nature of the Divine Unity.

The doctrine of the Unity of God does not exclude the idea of a plurality of persons in the Godhead. Not that there are three persons in each person of the Godhead, if we use in both cases the term person in one and the same sense. We believe, therefore, that there are three persons in the Godhead, but one God. Anti-trinitarians represent the evangelical church as believing in three Gods, but this is not true; it believes in one God, but three persons in the Godhead.

(1) The Scriptural use of the word “One.”

Gen. 2:24—“And they two (husband and wife) shall be one flesh.” Gen. 11:6—“The people is one.” I Cor. 3:6-8—“He that planteth and he that watereth are one.” 12:13—“All baptized into one body.” John 17:22, 23—“That they may be one, even as we are one … that they may be made perfect in one.”

The word “one” in these scriptures is used in a collective sense; the unity here spoken of is a compound one, like unto that used in such expressions as “a cluster of grapes,” or “all the people rose as one man.” The unity of the Godhead is not simple but compound. The Hebrew word for “one” (yacheed) in the absolute sense, and which is used in such expressions as “the only one,” is never used to express the unity of the Godhead. On the contrary, the Hebrew word “echad,” meaning “one” in the sense of a compound unity, as seen in the above quoted scriptures, is the one used always to describe the divine unity.

(2) The Divine Name “God” is a plural word; plural pronouns are used of God.

The Hebrew word for God (Elohim) is used most frequently in the plural form. God often uses plural pronouns in speaking of Himself, e. g., Gen. 1:26—“Let us make man.” Isa. 6:8-“Who will go for us?” Gen. 3:22—Behold, man is become as “one of us.”

Some would say that the “us” in Gen. 1:26—“Let us make man,” refers to God’s consultation with the angels with whom He takes counsel before He does anything of importance; but Isa. 40:14—“But of whom took he counsel,” shows that such is not the case; and Gen. 1:27 contradicts this idea, for it repeats the statement “in the image of God,” not in the image of angels; also that “GOD created man in HIS OWN image, in the image of God (not angels) created he him.” The “us” of Gen. 1:26, therefore, is properly understood of plural majesty, as indicating the dignity and majesty of the speaker. The proper translation of this verse should be not “let us make,” but “we will make,” indicating the language of resolve rather than that of consultation.

4. THE DOCTRINE OF THE TRINITY: (Vs. Unitarianism).

The doctrine of the Trinity is, in its last analysis, a deep mystery that cannot be fathomed by the finite mind. That it is taught in the Scripture, however, there can be no reasonable doubt. It is a doctrine to be believed even though it cannot be thoroughly understood.

a) The Doctrine of the Trinity in the Old Testament.

This doctrine is not so much declared as intimated in the Old Testament. The burden of the Old Testament message seems to be the unity of God. Yet the doctrine of the Trinity is clearly intimated in a four-fold way:

First: In the plural names of the Deity; e. g., Elohim.

Second: Personal pronouns used of the Deity. Gen. 1:26; 11:7; Isa.6:8.

Third: The Theophanies, especially the “Angel of the Lord.” Gen.16 and 18.

Fourth: The work of the Holy Spirit. Gen. 1:2; Judges 6:34.

b) The Doctrine of the Trinity in the New Testament.

The doctrine of the Trinity is clearly taught in the New Testament; it is not merely intimated, as in the Old Testament, but explicitly declared. This is evident from the following:

First: The baptism of Christ: Matt 3:16, 17. Here the Father speaks from heaven; the Son is being baptized in the Jordan; and the Spirit descends in the form of a dove.

Second: In the Baptismal Formula: Matt. 28:19—“Baptizing them in the name (sing.) of the Father, and of the Son, and of the Holy Ghost.” Third: The Apostolic Benediction: 2 Cor. 13:14—“The grace of our Lord Jesus Christ….love of God…..communion of the Holy Ghost.”

Fourth: Christ Himself teaches it in John 14:16—”I will pray the Father… He will give you another Comforter.”

Fifth: The New Testaffignt sets forth:

A Father who is God, Rom. 1:7. A son who is God, Heb. 1:8. A Holy Spirit who is God, Acts 5:3, 4.

The whole is summed up in the words of Boardman: The Father is all the fulness of the Godhead invisible, John 1:18; the Son is all the fulness of Godhead manifested, John 1:4-18; the Spirit is all the fulness of the Godhead acting immediately upon the creature, 1 Cor. 2:9, 10.

III. THE ATTRIBUTES OF GOD:

It is difficult to clearly distinguish between the attributes and the nature of God. It is maintained by some that such a division ought not to be made; that these qualities of God which we call attributes are in reality part of His nature and essence. Whether this be exactly so or not, our purpose in speaking of the attributes of God is for convenience in the study of the doctrine of God.

It has been customary to divide the attributes of God into two classes: the Natural, and the Moral. The Natural attributes are Omniscience, Omnipotence, Omnipresence, Eternity; the Moral attributes: Holiness, Righteousness, Faithfulness, Mercy and Loving-kindness, and Love.

1. THE NATURAL ATTRIBUTES:

a) The Omniscience of God.

God Is a Spirit, and as such has knowledge. He is a perfect Spirit, and as such has perfect knowledge. By Omniscience is meant that God knows all things and is absolutely perfect in knowledge.

(1) Scriptures setting forth the fact of God’s Omniscience.

In general: Job 11:7, 8—“Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?” Job’s friends professed to have discovered the reason for his affliction, for, forsooth, had they not found out the secrets of the divine wisdom unto perfection. No, such is beyond their human, finite ken. Isa. 40:28—“There is no searching of his understanding.” Jacob’s captive condition might lead him to lose trust and faith in God. But Jacob has not seen all God’s plans—no man has. Job, 37:16—“The wondrous works of him which is perfect in knowledge.” Could Job explain the wonders of the natural phenomena around him? Much less the purposes and judgments of God. Psa. 147:5—“His understanding is infinite.” Of His understanding there is no number, no computation. Israel is not lost sight of. He who can number and name and call the stars is able also to call each of them by name even out of their captivity. His knowledge is not to be measured by ours. 1 John 3:20—“God knoweth all things.” Our hearts may pass over certain things, and fail to see some things that should be confessed. God, however, sees all things. Rom. 11:33—“How unsearchable are his judgments and his ways past finding out.” The mysterious purposes and decrees of God touching man and his salvation are beyond all human comprehension.

In detail, and by way of illustration:

aa) His knowledge is absolutely comprehensive:

Prov. 15:3—“The eyes of the Lord are in every place, keeping watch upon the evil and the good.” How could He reward and punish otherwise? Not one single thing occurring in any place escapes His knowledge. 5:21—“For the ways of man are before the eyes of the Lord, and he pondereth all his goings.” We may have habits hidden from our fellow creatures, but not from God.

bb) God has a perfect knowledge of all that is in nature:

Psa. 147:4—“He telleth the number of the stars; he calleth them all by their names.” Man cannot (Gen. 15:5). How, then, can Israel say, “My way is hid from the Lord?” Cf. Isa. 40:26, 27. Matt. 10:29—“One … sparrow shall not fall to the ground without your Father.” Much less would one of His children who perchance might be killed for His name’s sake, fall without His knowledge.

cc) God has a perfect knowledge of all that transpires in human experience:

Prov. 5:21—“For the ways of man are before the eyes of the Lord, and he pondereth all his goings.” All a man’s doings are weighed by God. How this should affect his conduct! Psa. 139:2, 3—“Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways.” Before our thoughts are fully developed, our unspoken sentences, the rising feeling in our hearts, our activity, our resting, all that we do from day to day is known and sifted by God. v. 4—“There is not a word in my tongue, but lo, O Lord, thou knowest it altogether.” Not only thoughts and purposes, but words spoken, idle, good, or bad. Exod. 3:7—“I have seen the affliction….heard the cry: know the sorrows of my people which are in Egypt.” The tears and grief which they dared not show to their taskmasters, God saw and noted. Did God know of their trouble in Egypt? It seemed to them as though He did not. But He did. Matt. 10:29, 30—“But the very hairs of your head are all numbered.” What minute knowledge is this! Exod 3:19—“And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.” Here is intimate knowledge as to what a single individual will do. Isa. 48:18—“O that thou hadst harkened to my commandments!