God's Unity and the Human Condition in Theology
The concept of God's unity is a foundational tenet in biblical theology, frequently asserted throughout Scripture. The Bible takes the existence of God for granted, using terms like 'El, 'Eloah, and 'Elohim, with the plural form 'Elohim being common even when referring to a singular God [3]. The Hebrew word Jehovah is consistently rendered "LORD" in the Authorized Version [3].
The unity of God is explicitly stated in passages such as Deuteronomy 6:4, which declares, "Hear, O Israel: The LORD our God is one LORD." This oneness is presented as a ground for exclusive obedience and supreme love for God [2]. Jesus himself affirmed this, quoting Deuteronomy 6:4 in Mark 12:29 [2]. The apostle Paul also emphasizes this unity, stating in 1 Timothy 2:5, "For there is one God, and one mediator between God and men, the man Christ Jesus" [4, 5]. This assertion of one God underscores His universal nature, being the Creator and, in a providential sense, the Savior of all humanity [8]. It also implies that God's grace is offered to all His human children, as all are created in His image [7].
While affirming God's unity, Christian theology also articulates the doctrine of the Trinity, which posits that God subsists in three distinct Persons: Father, Son, and Holy Spirit [1]. This doctrine, though the word "Trinity" is not found in Scripture, was expressed by early Christian writers like Theophilus (using trias) and Tertullian (using trinitas) [1]. The unity of God is considered consistent with the deity of Christ and the Holy Spirit [2]. For instance, Jesus' statement "I and the Father are one" (John 10:30) is understood in this context [1, 2]. The benediction in 2 Corinthians 13:14, which mentions the grace of Christ, the love of God, and the communion of the Holy Spirit, is seen as evidence for the Divine Trinity in unity [9]. The order of the Persons in such passages can vary, indicating that "in this Trinity none is afore or after other," as stated in the Athanasian Creed [9].
The incarnation, the act by which Christ took on human nature while remaining divine, further illustrates the complex relationship between God's unity and His interaction with humanity [6]. Christ is understood as both God and man, with a divine Person united to a human nature in a perpetual, hypostatical (personal) union, without the two natures being mixed or confounded [6]. This understanding of one God, who is also three Persons, and who became incarnate, provides the theological framework for the universal appeal of the Gospel and the effectiveness of the Gentile mission [10].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Trinity — A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum int”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Unity of God — A ground for obeying him exclusively -- De 4:39,40. A ground for loving him supremely -- De 6:4,5; Mr 12:29,30. Asserted by God himself. -- Isa 44:6,8; 45:18,21. Christ. -- Mr 12:29; Joh 17:3. Moses. -- De 4:39; 6:4. Apostles. -- 1Co 8:4,6; Eph 4:6; 1Ti 2:5. Consistent with the deity of Christ and of the Holy Spirit -- Joh 10:30; 1Jo 5:7; Joh 14:9-11. Exhibited in His greatness and wonderful works. -- 2Sa 7:22; Ps 86:10. His works of creation and providence. -- Isa 44:24; 45:5-8. His being alone possessed of fore-knowledge. -- Isa 46:9-11. His exercise”
- Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
- I Timothy “I Timothy 2:5 (Darby) — ForGod is one, and [the] mediator ofGod and men one, [the] man Christ Jesus,”
- 1 Timothy “For there is one God, and one mediator between God and men, the man Christ Jesus, -- 1 Timothy 2:5”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Incarnation — That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2:5: For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Rom 3:30; Gal 3:20); therefore all are to be prayed for. Ti1 2:4 is proved from Ti1 2:5; Ti1 2:1, from Ti1 2:4. The one God is common to all (Isa 45:22; Act 17:26). The one Mediator is mediator between God and all men potentially (Rom 3:29; Eph 4:5-6; Heb 8:6; Heb 9:15; Heb 12:24). They who have not this one God by one Mediator, have none: literall”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 2:4: For there is one God,.... This does not so much regard the unity of God, with respect to himself, or his divine essence, though that is a truth; but does not carry in it any apparent and forcible reason why all men should be prayed for, for which it is produced; but the unity of God with respect to men, as that there is but one God, who is the Creator of all men, and who, in a providential way, is the Saviour of all men; and in a way of special grace is the one God, the one covenant God of all sorts of men, of Jews and Gentiles; for he has taken of the latter into t”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 2:5: 2:5-6 Compact teachings, as in this passage, occur throughout the letters to Timothy and Titus (see also 1 Tim 3:16; 2 Tim 1:9-10; 2:8, 11-13; Titus 3:4-7). They might be adapted bits of creeds, hymns, or prayers that were known to the churches. The doctrines referenced probably relate to Paul’s trouble with the false teachers; it appears that their teaching undercut the universal appeal of the Good News and the effectiveness of the Gentile mission. The false teachers also had a deficient understanding of Jesus and his salvation. 2:5 There is one God and therefo”