God With Us and Without Us, Volume Two: The Beauty and Power of Oneness in Trinity

Imad Shehadeh has provided a thorough biblical, theological, and philosophical presentation of the nature and attributes of God. The two volumes reflect careful scholarship as well as a well-reasoned presentation. He is both fair and faithful in setting forth the God of the Bible.

Mark L. Bailey, PhD

President and Senior Professor of Bible Exposition,

Dallas Theological Seminary, Dallas, Texas, USA

In this work, Dr Imad Shehadeh introduces a topic of interest to any serious reader of Christian theology or other epistemological or philosophical sciences that are concerned with the nature of God. The author treats the Scriptures very seriously and objectively without avoiding thorny and controversial topics. From the beginning to the end, the reader finds himself in a bold dialogue that mimics the reality and history of philosophical and theological ideas in the Middle East. The abundance of charts and illustrations enriches the book and makes it accessible to a wide range of readers at all levels and theological backgrounds. This is a must-read and deserves re-reading and serious study of all its pages. It will impose a mandatory study by any Christian theologian. This work deserves to be a model for influential theological research in its surroundings. Indeed, according to the author’s introductory word, it is a journey of reflection and discovery of the true and eternal nature of God.

Milad Dagher, PhD

Director,

Christian Alliance Institute of Theology, Beirut, Lebanon

The appeal of this work to the believer in Oneness in Trinity is to cease from viewing the Trinity as a problem to be solved. This is a call to see the Trinity as a beauty to be continually discovered and enjoyed. The appeal of this book to adherents of Absolute Oneness is to begin the journey of trust in the perfection, equality and harmony of all God’s attributes.

It is more than thirty years since I identified The Concept of Relationship within the godhead as a Key to the Comparative Understanding of Christianity and Islam. (Themelios 11 (1986): 57–60). I am delighted that Imad Shehadeh has powerfully used this key to open an inspiring systematic understanding of the triune God of the Bible in conversation with the alternative of God as absolutely singular. The reader will be introduced to history as well as to logic, will find the argument carefully and clearly set out, and will be led towards awed worship at the sheer beauty of God.

This is a very valuable work. People interacting with Absolute Oneness need to rejoice in the Trinity rather than to fear trying to explain it. This will greatly help many people, and will bring much glory to Father, Son and Holy Spirit!

Ida Glaser, PhD

International Academic Coordinator,

The Centre for Muslim-Christian Studies, Oxford, UK

Imad Shehadeh has written an excellent primer on perhaps the most misunderstood teaching of the Christian faith – the biblical doctrine of the trinity. What does it mean to say that the one God is triune? How does this unique understanding of God’s very nature differ from other monotheistic views? Why is it vital to grasp the difference? For Christians, Dr Shehadeh’s readable and thoroughly biblical treatment will deepen and inspire them, not to mention alert them to and guard them from, all too common errors. For non-Christians, this book will usher them to the wondrous beauty and power of the triune vision of God that is the beating heart of the Christian faith.

Duane Litfin, PhD

President Emeritus,

Wheaton College, Wheaton, Illinois, USA

God With Us and Without Us is a foundation stone added to theological research known by Dr Imad Shehadeh. Since I knew the author from about thirty years ago as a servant of Christ, I have seen in him the robust scholar, the precise expositor and systematic theologian who does not hesitate to delve into the thorny issues of faith that have occupied the church throughout the ages, supremely exemplified in the oneness of God in three persons. Although much has been written in this area over the years, what distinguishes this work is that it exposes the predicament of non-trinitarian systems in comprehensiveness of research, accuracy of exegesis, use of the original languages of the Bible, and richness of illustrations and tables that aid learner and teacher to address the doctrine of the Trinity. It also reveals the beauty and power of Trinity that leads to a deeper worship of the true God. We pay tribute to Dr Imad for his work, written in Arabic also, which enriches our English and Arabic libraries and provides a great service to the church as well as to future generations of scholars and students of theological knowledge.

Tony Maalouf, PhD

Distinguished Professor of World Christianity and Middle Eastern Studies,

Southwestern Baptist Theological Seminary, Fort Worth, Texas, USA

Rev Dr Imad Shehadeh continues to enrich the Arab-Christian theological library. He discusses in the pages of this work a life and death issue in Christian theology – the nature of God. This work confirms that, without knowing God’s Trinitarian nature, there is no true knowledge of God. Dr Shehadeh asserts that, according to Oneness in Trinity, the nature of God with us in his personal relationship with creation springs from his nature without us as he exists in himself in an eternal relationship outside creation. In contrast, according to Absolute Oneness, God without us as he exists in himself is merely a distant supreme being who has nothing to do with us, nor our suffering; and therefore, does not care to save us. I highly recommend this great work.

Wageeh Mikhail, PhD

Secretary General,

The Center for Middle Eastern Christianity,

Evangelical Theological Seminary in Cairo, Egypt

Beautiful, biblical, and balanced are rarely used antiphons when studying a multi-part, theological work. And yet, the beauty of the topic in itself, while privileging the biblical text, along with a conviction to serve his ministry context, demands Dr Imad Shehadeh’s clarifying exposition of the Mystery which decisively and definitively distinguishes the God of the Bible. My worship and understanding of the Trinity is greatly enhanced by this experienced, thoughtful and studied expression.

Ramesh Richard, ThD, PhD

President, Ramesh Richard Evangelism and Church Health (RREACH)

Professor, Global Theological Engagement & Pastoral Ministries,

Dallas Theological Seminary, Dallas, Texas, USA

If we, as Christians, had the luxury of composing Christian teaching, we would never have composed a teaching about the oneness of God. We do not compose but discover. Truth in general differs from myth or legend in that it is not composed but discovered, that is, it does not come as a creation of the mind but as a discovery made by it. By reflecting on God’s creation and work in human history, the mind may be able to discover many of the special truths about God’s various attributes such as power, wisdom, mercy and others. Even the oneness of his essence is self-evident and is the inevitable conclusion through sound reason. But if the mind wishes to sail deeper in order to discover the truth about the nature of this oneness and its uniqueness befitting its Owner, this is only possible through what God has revealed about himself. This revelation was communicated to men carried along by the Holy Spirit to write both the Old and New Testaments. It was then made complete in the person of Jesus Christ. However, this sailing still requires the expertise and skill of a professional sailor. This is what Dr Imad Shehadeh has done. He journeyed in an expedition through the pages of the Bible to gather everything he could in order to draw a clear picture of the magnificence, awe, and uniqueness of God’s Oneness in Trinity, and produced this precious work.

Maher Samuel, MD

Psychiatrist, Apologist, Lecturer and Author

Middle East Representative, Ravi Zacharias International Ministries

Dr Imad Shehadeh’s magnum opus God With Us and Without Us presents a clear understanding and beauty of Oneness in Trinity. More than simply an introduction to the doctrine of the Trinity, his well-written, thoroughly researched, logically presented work opens a fresh explanation of the life-transforming power of Trinity. Aside from the reasonable arrangement of his arguments, the charts and diagrams compliment the intended ideas. They make Oneness in Trinity easy to appreciate and comprehend. With his Middle Eastern scholarly background, he exposes the weakness of Absolute Oneness and expounds the benefits of Oneness in Trinity especially as related to the attributes of God. It is the best work to date on the doctrine of Trinity. Beginners as well as experts in theological studies will definitely benefit and find this work thought provoking.

Joseph Shao, PhD

4th General Secretary, Asia Theological Association

President Emeritus, Biblical Seminary of the Philippines,

Metro Manila, Philippines

God With Us and Without Us

Volume 2

The Beauty and Power of Oneness in Trinity

Imad Shehadeh

© 2019 Imad Shehadeh

Published 2019 by Langham Global Library

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Contents

Cover

Foreword

Introduction More Passion for the Trinity

The Appeal of This Volume

How to Benefit from This Volume

9 The Difference between Old Testament Oneness and Absolute Oneness

Introduction

1. God’s Desire to Be Known

2. God’s Trustworthiness

3. God’s Initiative to Save Human Beings from Their Fallen Condition

4. The Nature of the Activity of God’s Attributes

5. God’s Activity With Us Stemming from His Activity Without Us

6. God’s Revelation of Plurality within His Oneness

Conclusion

10 The Activity of the Attributes of God Without Us

Introduction

The Reality of the Activity of God’s Attributes Without Us

Classification of the Attributes of God

Eight Themes of the Activity of God’s Attributes Without Us

Conclusion

11 The Activity of the Attributes of God With Us

Introduction

The Reality of God’s Attributes With Us

Eight Themes of the Activity of God’s Attributes With Us

Conclusion

12 The Significance of the Name Father and the Name Son

Introduction

The Importance of Names in the Bible

Sonship in God is Superior to Human Sonship

Sonship in God is the Source of Human Sonship

13 Eternal Generation or Eternal Sonship?

Introduction

Support for Eternal Generation

Other Difficulties with Eternal Generation

Conclusion

14 The Significance of the Name Holy Spirit

The Holy Spirit in the Old Testament

The Holy Spirit in the New Testament

Synthesis: The Significance of the Name Holy Spirit

15 The Procession of the Holy Spirit: Single or Double?

Introduction

Historical Background

Arguments for Single Procession

Arguments for Double Procession

Another Biblical Look at the Procession of the Holy Spirit

Summary and Conclusion

16 The Manifestation of the Trinity in Christ’s Submission to God

Introduction

General Principles Related to God Without Us

General Principles Related to God With Us

Special Cases

Conclusion on the Submission of Christ to God

17 The Purpose of God in Coming to Us in the Flesh

Introduction

1. The Reality of Absolute Beginning

2. God’s Relational Nature

3. God’s Resulting Creation

4. God’s Continual Light

5. God’s Genuine Invitation

6. The Earned Sonship to God

7. God’s Humble Work

8. God’s Rich Grace

9. The Promised Vision of God

Conclusion on John’s Prologue

18 The Humility of God in Coming to Us in the Flesh

Introduction

The Reason for Adopting the Thinking of Christ

The Method of Communicating the Humility of God

Christ’s Self-Emptying

Summary and Conclusion

19 The Life-Transforming Power of the Trinity

Introduction

The Life-Transforming Power of the Trinity in Humanity’s Relationship to God

The Life-Transforming Power of the Trinity in Humanity’s Relationship to Their Fellow Human Beings

The Power behind the Life-Transforming Power of the Trinity

Bibliography

Arabic Sources المراجع العربية

Sources in English, French and German

About Langham Partnership

Endnotes

Index

Foreword

How we define God, whether in belief or disbelief, defines our worldview. If God is the center of all existence, as most major world religions affirm, then seeking to understand this God is of supreme importance. Our concept of God, if we are at all consistent, will frame the way we see everything else. The pantheist believes that everything is God and God is everything. He or she is God and one with all things. The monotheist acknowledges an infinite personal Creator who has formed humankind to know and love him. Thus, this God calls the believer to live accordingly. The atheist and agnostic presume ideas of a God they simply choose to live without, whether in outright rejection or subtle indifference. Whatever our belief system, before the big questions of life – who am I? Why do I exist? Why does anything exist instead of nothing? – our concept of God (affirmed or denied) is the most important thing about us. Consciously or not, our idea of God lays claim to all else.

If we say we believe in God within monotheistic traditions, we must ask what our specific God is like, not only toward the world but also outside creation. Is our concept of God big enough to be God? That is, with all the attributes ascribed to him, how can God be fully God before creation and beyond creation? And if this Being is transcendent and infinite, how can this God also be truly personal?

In God With Us and Without Us, Dr Imad Shehadeh invites the reader to think anew about the nature and personhood of God, specifically the God of the Bible and Christian faith. In these two volumes, he brings a lifetime of scholarship to clarify why Christian orthodoxy affirms that God is both one essence and three persons. And how can one know? From whence does such a creed derive? Does the Bible in fact reveal that the Supreme Being exists in personal distinctions as Father, Son, and Holy Spirit? Does the one God enjoy genuine relationships within himself? As founder, president, and senior professor of Jordan Evangelical Theological Seminary, Dr Shehadeh’s decades of writing, speaking, and teaching culminate in these extraordinary volumes, veritable goldmines of research and insight.

In Volume 1, Dr Shehadeh invites us to explore the vast difference between conceiving God in terms of Absolute Oneness (as affirmed by various religions) versus Trinitarian Oneness as uniquely set forth by historic Christianity. What does the term God mean in the Bible? (and Allah in the Arabic Bible?) Does the Creator God desire to be known, not merely from a distance, but by coming to us in highly personal ways – most of all in incarnation? How does understanding a tripersonal God contrast to other religions’ teachings about how we are to relate to our Creator? Dr Shehadeh demonstrates that the contrast between conceiving of God as Trinity over against Absolute Oneness is crucial. As unfolded further in Volume 2, these differences affect every area of life.

Volume 2 enjoins the reader to reflect on the triune nature of God through a remarkably comprehensive study of the Old and New Testaments. Appropriating the original languages of the Bible, Dr Shehadeh explores the beautiful nature and attributes of God both as innate to the triune God and as consistently expressed into creation and toward humankind. From a Christian perspective, the attributes of God in se (in himself) provide the divine motive for creation, for forming man and woman in the image of God for relationship, for offering forgiveness through his own payment for sin at the cross, and for inviting every person to trust in the Son to be reconciled to him. At times the author takes us deep into selected theological issues important for a thorough Trinitarian understanding, adding insights from an Arabic perspective. In different ways, both volumes walk readers through Trinitarian developments in Eastern and Western Christendom, including the church’s rejection of inaccurate and aberrant views of God and Jesus Christ. At many points, Dr Shehadeh offers his own constructive theological insights to challenge and advance Trinitarian thought today.

The two volumes of God With Us and Without Us are filled with diagrams and illustrations that simplify complicated concepts into memorable images. The author includes a table of contents for Frequently Asked Questions and for central biblical passages, and plentiful footnotes for continued research. The work serves as (1) a kindly challenge to non-Christians by way of introduction to Trinitarian faith, (2) an encyclopedia of Trinitarian subjects for occasional reference, and (3) a textbook for faithful Christians seeking greater understanding, whether in the classroom or the local church. Published in both English and Arabic, the writing is at once solid and scholarly, yet accessible to all who enter in.

Both volumes set forth in fresh, relevant ways why the Christian Trinity far excels in richness and personal beauty the monadic views of Absolute Oneness – whether from Aristotle, Arab philosophers after the Qur’an, Maimonides (Orthodox Judaism), or philosophical theism. With Dr Shehadeh’s many years of teaching, he guides Christians who often do not well understand the Bible and their Nicaean (Trinitarian) heritage. The work also helps to persuade Christians who may be conflicted because of sectarian teachings, such as those of Jehovah’s Witnesses, Mormons, Oneness Pentecostals, and other sub-Christian views. Thus, the combined work explains biblical truth regarding Jesus Christ and the Trinity to those of religious backgrounds who would argue otherwise. And Christians are equipped to answer those of other religions regarding their own belief, hope, and relationship with the triune God.

So it is with immense learning as well as personal experience with this living God that Dr Imad Shehadeh unfolds the Christian teaching of God as Holy Trinity. Dr Shehadeh is a preeminent scholar and professor in theology and Christian thought. But it is especially the doctrine of the Trinity that has been his fascination, his wisdom distilled into these majestic two volumes. Having known Dr Imad for over three decades, I have admired him for not only his scholarship but also his humble trust in the Lord. He is a living example of faith, perseverance in times of difficulty, and love for our Heavenly Father, the Beloved Son, and the Blessed Holy Spirit. His life reflects what our resurrected Lord commanded: Therefore go and make disciples of all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you (Matt 28:19–20 NIV).

In the end, God With Us and Without Us asks, is your God big enough to be God – before creation? Beyond creation? Within creation? Among the major religions of the world, the monotheistic concepts of God – generically similar and often forced on everyone (in political correctness) as essentially the same – in fact, are widely distinct and finally contradictory one to the other. The Gospel of John declares of the Son, the Word was with God and the Word was God. . . . In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it (John 1:1, 4–5 NIV). And again, The true light that gives light to everyone was coming into the world (1:9). Jesus Christ is the Son of God who has come into the world to reveal the fullness of the triune God. Whether skeptic or mature in faith, readers of these two volumes will do well to open themselves to knowing about and knowing more deeply the God of the Bible. Through understanding, faith, and worship, the Christian Trinity infuses light into every dimension of life.

J. Scott Horrell, ThD

Professor of Theological Studies

Dallas Theological Seminary

Introduction

More Passion for the Trinity

The Appeal of This Volume

This volume is the second of two. The first, introductory volume, focused on the differences between the concept of Oneness in Trinity, which is the Christian belief springing from the Bible, and that of Absolute Oneness, which is the belief of several religions. This second, larger volume, published one year after the first, focuses on the power and beauty of the Trinity.

The two volumes represent an appeal to join in a journey of reflection and discovery of the true and eternal nature of God in the midst of many untrue voices about him. This second work revolves around the activity of the attributes of God in himself outside of creation, that is, as he is without us. It then proceeds to expound upon that as the very spring of what God is like inside creation, that is, as he is with us.

This study also presents the theological advancement of thought in the West and the East, and offers new expressions and explanations of the relationship between the persons of the Trinity through the study of pertinent biblical texts in their original languages, Hebrew, Aramaic and Greek.

How to Benefit from This Volume

As in the first volume, the chapters of this volume can be read consecutively, from beginning to end. Alternatively, a specific topic or Bible passage can also be studied by referring to: the table of contents which supplies a detailed outline of every chapter; the list of Frequently Asked Questions; the list of Biblical Passages Studied; or the list of charts and diagrams used, all found at the beginning of this volume. A complete index of all Scripture passages used is at the end of the book.

For greater benefit to all readers, additional information has been placed in footnotes. These footnotes include explanations of phrases from the original biblical languages as well as specific historical or theological studies. Transition points and important thoughts have been indicated by words in italics. In addition, important summaries are given in boxes and scrolls.

Unless otherwise indicated, the New American Standard Bible 1995 edition is used. Information in square brackets [. . .] indicates a different rendering or a necessary explanation. All emphases in Scripture quotations have been added. As to dealing with the exchange between English and non-English, the following points should be noted:

• Capitalization of pronouns and demonstratives referring to God is avoided, except in quotations, in order to avoid confusion when discussing God as presented in Oneness in Trinity and Absolute Oneness.

• Translations of quotes from non-English sources are my own unless noted otherwise.

• Words and sentences in the biblical languages (Greek, Hebrew and Aramaic), as well as other non-English words or sentences (Arabic and Syriac), appear in the footnotes and not in the main text, and are transliterated according to sound and not according to any specific transliteration system.

May this volume continue to lead the reader as did the first volume in a journey to discover deeper truths about God, with the goal of coming closer to him in a way he or she had not known before.

Imad Nicola Shehadeh

9

The Difference between Old Testament Oneness and Absolute Oneness

Introduction

The Old Testament holds tenaciously to the oneness of God, but there is a vast difference in meaning between the oneness of God in the Old Testament and Absolute Oneness. This difference is based on several concepts.

First, it is natural to expect the roots of the doctrine of the Trinity to exist in the Old Testament. If the teachings about the works of God exist in the Old Testament, how much more so those concerning the nature of God? These thoughts are expressed by Eugene Merrill:

One may expect the roots of New Testament theology to be found in the Old Testament – though certainly not always explicitly, or necessarily in the same form. . . . If one grants that this is true of those teachings that reflect the activity of God, what may be said of those that concern his nature, his person, his very being? Is it conceivable that a truth so basic to theology as the Godhead itself could find its origins only in the New Testament?[1]

Second, there is progress in revelation. The knowledge of God began with general revelation in nature, then was expanded through the patriarchs, then was explained through Moses and the poets, then was described by the prophets, and then it was clearly declared to the church.[2]

Third, there is a theological system in the Old Testament that prepares for the doctrine of the Trinity, otherwise Christianity would be no different from other religions. This theological system in the Old Testament includes foundational pillars about God that contradict the foundational pillars about God within Absolute Oneness. These pillars include the following:

1. God desires to be known.

2. God is trustworthy.

3. God desires to save human beings.

4. The attributes of God without us are simultaneously perfect, equal and fully active.

5. His activity with us stems from his activity without us.

6. God reveals a plurality within his oneness that is consistent with the plurality within oneness of the doctrine of the Trinity.

These basic pillars of the theological system of Oneness in Trinity will be examined below. Of course, not all that there is will be covered to validate these pillars, but sufficient selected samples will be shared for this purpose.

1. God’s Desire to Be Known

God’s desire to be known is strongly evident from the earliest revelation of himself in Scripture.

God’s Revelation of His Attributes

God disclosed the truth that to see his glory is chiefly to know his true attributes. So, when Moses asked to see the Lord’s glory, the Lord answered him by revealing his attributes:

The LORD descended in the cloud and stood there with him as he called upon the name of the LORD. Then the LORD passed by in front of him and proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished. (Exod 34:5–7a)

Austin Surles effectively demonstrates that the words of Exodus 34:6–7 were repeated or alluded to for hundreds of years throughout Israel’s history by Moses, Solomon, Hezekiah, Daniel, Nehemiah, Joel, Jonah, Micah, Jeremiah, Nahum, and in the Psalms and Proverbs (Num 14:17–19; Deut 4:31; 7:9; 1 Kgs 8:23; Neh 1:5; 9:17, 31; Pss 78:38; 86:5, 15; 103:8; 111:4; 116:5; 145:8; Prov 3:3; 16:6, 32; 19:11; Jer 9:23; 32:17–18; Dan 9:4; Joel 2:13; Jonah 4:2; Mic 7:18–20; Nah 1:3).[3] The words of Exodus 34:6–7 were also used to introduce the incarnate Christ (John 1:14–16). This will be examined in chapter 10, The Activity of the Attributes of God Without Us.

It would be unreasonable for God to reveal his attributes and then prevent people from experiencing them! Rather, it is God’s pleasure for his people to know him, and it grieves him when they do not.

Thus says the LORD,Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things, declares the LORD. (Jer 9:23–24)

The pursuit of knowing the Lord is not to raise doubts about the perfection or truth of his attributes, but rather to strengthen assurance in them.

God’s Promise of Knowing Him

The Lord made a covenant in which he promised the implantation of his laws in the heart, such that the knowledge of God would be inside human beings. This promised covenant made to Israel became the inheritance of a renewed people of God from every nation who believe in the forgiveness that he provides, which is later accomplished in the work of Christ at the cross:

They will not teach again, each man his neighbor and each man his brother, saying, Know the LORD, for they will all know Me, from the least of them to the greatest of them, declares the LORD, for I will forgive their iniquity, and their sin I will remember no more." (Jer 31:34)

Thus, the Lord promises that the whole earth will know him:

For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea. (Hab 2:14)

The apostle Paul later mentions God’s work in the heart, saying,

. . . being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. (2 Cor 3:3)

Jesus also declares that God communicates to men’s hearts:

It is written in the prophets, And they shall all be taught of God. Everyone who has heard and learned from the Father, comes to Me. (John 6:45)

In his prayer to his father, Christ reveals that knowing the true God is the essence of eternal life:

This is eternal life, that they may know You, the only true God, and Jesus Christ whom you have sent. (John 17:3)

The Use of Anthropomorphisms to Describe God

The Bible, especially the Old Testament, uses human descriptions of God, not intending them to be taken literally, but rather as expressions of the attributes behind these anthropomorphisms. For example, God is described as having hands (Exod 15:17), a face (Ps 34:16), eyes (2 Chr 16:9), as walking (Gen 3:8), smelling (Gen 8:21), treading (Lam 1:15), and so on.

These anthropomorphisms have significant meanings. As covered in chapter 6, The Historical Conflict of Absolute Oneness, and chapter 7, The Answer of Oneness in Trinity, Absolute Oneness adopted the position of pointing out the difference of God from anything the human mind could conceive of him. It therefore insisted on not asking how this could be, and on not comparing God to anything.

In contrast, anthropomorphisms have a special significance in Oneness in Trinity. First, anthropomorphisms are an expression of the fact that human beings were created in the image of God. Second, anthropomorphisms are an invitation to understand the attributes of God. Third, anthropomorphisms mean that we can understand the attributes of God – though to a limited extent, yet to a level sufficient to have faith in them and to be able to rely upon them. Fourth, in the end, anthropomorphisms are theomorphisms, meaning that it is human beings who are likened to God and not God who is likened to human beings.

Contrast with Absolute Oneness

God’s desire to be known is crystal clear from all the pages of the Old Testament in God’s revelation of his attributes, in his promise of knowing him, and in the use of anthropomorphisms to describe him. Yet, as explained in chapter 6, The Historical Conflict of Absolute Oneness, the idea that God desires to be known is completely rejected in Absolute Oneness. Furthermore, the human attempt to know God is also seen as unacceptable by Absolute Oneness. It is actually considered vain, dangerous, mythical and blasphemous, for it is an attempt to understand what cannot be understood and to define what cannot be defined!

2. God’s Trustworthiness

Not only does God desire to be known, but knowing him also proves that it is possible for human beings to have full confidence in God’s attributes. For his attributes, which stem from his nature, are trustworthy. It is the same with his promises, which also stem from his nature and attributes. And God’s trustworthiness is very evident in the covenants that he made with humankind, beginning with Abraham. For the original purpose of God for Abraham and his descendants was for them to be an example in receiving blessing from God, and also to be a channel of blessing to all the peoples of the earth. This purpose was further confirmed by God’s covenants with Moses and David. It is also confirmed in the New Testament.

The Covenant with Abraham

The purpose of God for the nation of Israel was revealed from the beginning with his call to Abraham and his giving him the promise of blessing, a land and a posterity:

Now the LORD said to Abram, "Go forth from your country, and from your relatives and from your father’s house, to the land which I will show you; and I will make you a great nation, and I will bless you, and make your name great; and so you shall be [literally, "you, be"] a blessing; and I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth will be blessed." (Gen 12:1–3)

This promise was repeated to Abraham several times – for example, after the separation from Lot (Gen 13:14–17), and after Abraham had obtained the blessing from the priest Melchizedek (14:18–20). The Lord made an unconditional covenant with Abraham based on the immutable attributes of God. This is attested by several factors.

First, the Lord confirmed his covenant with Abraham unilaterally. For in making a covenant, according to the custom of the day, representatives of the two sides would pass between two halves of animal sacrifices which were placed opposite each other. But when the covenant was made with Abraham, God alone passed between the pieces, showing that the fulfilment depended on God alone. It can be said that this was a covenant from God to Abraham, not a covenant between God and Abraham:

He [Abraham] said, "O LORD GOD, how may I know that I will possess it? So He [God] said to him, Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon." Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. . . . It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. On that day the Lord made a covenant with Abram, saying, "To your descendants I have given this land." (Gen 15:8–10, 17–18a)

Second, the verb made (in made a covenant) is in the singular and not in the plural. That is, only God made the covenant. This is in contrast to ordinary human treaties in which two parties make covenants, shown by the plural form of made (Gen 21:22–27; 31:44).[4]

Third, in the making of the covenant, God does not mention any conditions. The non-conditionality of the covenant with Abraham is also confirmed in the New Testament:

For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, saying, I will surely bless you and I will surely multiply you. And so, having patiently waited, he obtained the promise. For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute. In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us. (Heb 6:13–18)

Fourth, the Abrahamic covenant is called eternal (Gen 17:7, 13, 19), just as the Davidic covenant and the new covenant (see below) were.

Fifth, the land of the covenant was given to the descendants of Abraham (Gen 15:18).[5] These descendants were specified as coming through Isaac (26:3–4) and Jacob (28:12–13), and also without any conditions (50:24).

Sixth, the promise that the nation would remain throughout history was repeated even during times of apostasy (Jer 31:35–37).

Seventh, the principle of grace is what characterizes the Bible. The above-mentioned verses attest strongly to God’s richness in mercy and his unconditional love to a nation wholly undeserving of it. God sometimes even blessed people despite their lack of obedience in order to emphasize his grace within his special purposes. In all this, God continued the process of sanctifying the people, not only that they might receive blessing, but also that they might be the cause of blessing to others.

The Abrahamic covenant clearly proves that the faithfulness of God is not dependent on human faithfulness. When God makes a promise, he commits himself to keeping it. He is always trustworthy.

The Covenant with David

At a certain time, King David was sad that the Lord had built him a beautiful house, yet there was no house for the ark of the covenant, which represented the presence of the Lord. The Lord answered him through the prophet Nathan, declaring that the Lord would not stop at building David a house of cedar, but would build him a house of another kind, a permanent dynasty, whereby the king seated on the royal throne would always come from his descendants. This would eventually lead to a final king who would reign over an eternal kingdom that would never pass away! The prophet Nathan declared to David:

The LORD also declares to you that the LORD will make a house for you. When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be a father to him and he will be a son to Me. (2 Sam 7:11–14a)

Not only that, but the Lord vowed that, if any king among David’s descendants sinned, he would be disciplined. However, God would keep his promise that the one seated on the throne would always be one of his descendants until the last and perfect king came:

when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. Your house and your kingdom shall endure before Me forever; your throne shall be established forever. (2 Sam 7:14b–16)

The promises inherent in the covenant with David are unconditional and everlasting, as confirmed by several factors. First, in making this covenant, no mention is made of any conditions. Although any generation of the nation could lose many of the blessings of God’s promises, the complete fulfilment would eventually come.

Second, the Davidic covenant is called eternal (2 Sam 7:13, 16; 1 Chr 17:12; 22:10; Isa 55:3; Ezek 37:25).

Third, the Davidic covenant is confirmed in many texts of the Old Testament. The Royal Psalms confirm it (Pss 2; 18; 20–21 ; 45; 72; 89; 101; 132; 144). It is also confirmed by many prophets of the Old Testament.[6]

Fourth, the Davidic covenant is confirmed in many New Testament texts. John the Baptist confirmed it (Matt 3:1–2), and Luke records the assertion made to Mary that her son would sit on the throne of David forever (Luke 1:31–33). The magi sought this king (Matt 2:2). Jesus proclaimed the existence of the kingdom (Matt 4:17, 23; 9:35), demanded the righteousness of the kingdom (Matt 5:20) and commanded his disciples to spread the gospel of the kingdom (Luke 10:1–9). This was the teaching of Christ until the end of his ministry (Matt 25:34). It was the understanding of the disciples at the ascension of Christ (Acts 1:6–8). The present era represents the time of the mysteries of the kingdom that Christ proclaimed (Matt 13).

The Covenant with Moses

The Mosaic covenant came after the Abrahamic covenant in the form of treaties made between nations at the time, especially those between a despotic state and a subject state (Exod 20–31; Deut 1–32). The theme of this covenant is the promise of blessings or curses based on certain conditions. Accordingly, two conditional markers are used in the Hebrew to express the English if in such statements as the following:[7]

When [if] you become the father of children and children’s children and have remained long in the land, and act corruptly, and make an idol in the form of anything, and do that which is evil in the sight of the LORD your God so as to provoke Him to anger . . . (Deut 4:25)

Now it shall be, if you diligently obey the LORD your God, being careful to do all His commandments which I command you today, the LORD your God will set you high above all the nations of the earth. . . . But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you. (Deut 28:1, 15)

As was covered in volume 1, other religions contain covenants conditional on obedience, especially those based on the philosophy of Absolute Oneness. However, there are large differences between the Mosaic covenant and analogous covenants in these religions.

First, the Mosaic covenant is surrounded by unconditional covenants. For the Mosaic covenant came after the Abrahamic covenant and before the Davidic covenant and the new covenant.

Second, the Mosaic covenant refers to the inadequacy of merely knowing God’s commandments. The word besides is used to indicate contrast and difference:

These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb. (Deut 29:1)[8]

Third, the Mosaic covenant is immersed in the grace of God. Although some religions may refer to the grace of God, they define this grace as what a master in his power is able to grant a servant in the event that the latter deserves it. The concept of grace in the Old Testament, however, is an unconditional gift from a father to a son who is undeserving. For there is a promise within the Mosaic covenant to change the heart by regeneration, expressed using the language of circumcision, which points to the radical change that results in understanding, insight, hearing and love. This indicates the presence of the new covenant within the Mosaic covenant.

So circumcise your heart, and stiffen your neck no longer. (Deut 10:16)

Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear. (Deut 29:4)

Moreover, the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. (Deut 30:6)

Of course, the principle of the grace of God is embedded throughout the Old Testament, and culminates supremely in the New Testament:

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air [Satan], of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. (Eph 2:1–9)

For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life. (Titus 3:3–7)

It is clear from all this that in the Bible God built all his relationships with the nation of Israel on the basis of his unchanging attributes that spring from his nature. Thus, the Mosaic covenant does not exhibit any capriciousness in the attributes of God, but rather shows the steadfastness of his attributes, and therefore his trustworthiness. "The prophets taught about a God whose power was not capricious but controlled by ethical standards."[9] In contrast, and as covered in volume 1, the nature of God in Absolute Oneness includes religions built on one covenant with all humanity to express the power of God in fulfilling his will. Table 9.1 clarifies this.

The New Covenant

The new covenant offers the power needed to fulfil the stipulations of the Mosaic covenant. It is promised in several Old Testament books. The following passages are the most important:

Behold, days are coming, declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them, declares the LORD. But this is the covenant which I will make with the house of Israel after those days, declares the LORD, I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them, declares the LORD, for I will forgive their iniquity, and their sin I will remember no more." (Jer 31:31–34)

I will take you from the nations, gather you from all the lands and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. You will live in the land that I gave to your forefathers; so you will be My people, and I will be your God. Moreover, I will save you from all your uncleanness. (Ezek 36:24–29a)

Once again, several factors show that God’s grace and the reliability of his promises are evident in the non-conditionality of the new covenant, which is a key element in the fulfilment of other covenants:

First, the new