The Great Doctrines of the Bible | Page 9

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