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which is translated 'one', means a 'compound unity'. Thus it is used in
Ezekiel 37:16,17, where two sticks are taken by the prophet, the one bearing
the name of Judah, the other the name of Joseph, and he was told to 'Join
them one to another into one stick, and they shall become one in thine hand'.
So, in Genesis 2:24, the word is used of the oneness of man and woman in
marriage, 'they shall be one flesh'. Instances can be multiplied. In
Numbers 13:23, the spies cut down a branch which carried one cluster of
grapes. We are therefore compelled by the weight of evidence and the choice
of words, to believe in the 'unity' of God, but that assent in the heart in
the presence of revelation does not by any means indicate that the human mind
can comprehend what is thus clearly revealed to faith. What the consequence
of such a revelation should be, is that with true humility and wonder we
should put our hand to our mouth, and worship rather than speculate,
refraining from the presumption that argues, 'If God ... then He cannot be
...' for we have nothing in our experience to supply the necessary facts upon
which to base an argument or to draw conclusions.
The next subject that awaits our reverent investigation is the one
already suggested, namely, that the Jehovah of the Old Testament is the Jesus
of the New Testament. Let us start with Deuteronomy 6:4. The God of Israel
is the 'one Lord'. The Septuagint version translates the name Jehovah by the
Greek word Kurios, and this title is used over and over again of the Saviour
in the New Testament. Note it is not the Father Who is called 'one Lord' in
the New Testament, it is Christ (Eph. 4:5; 1 Cor. 8:6). It may not be clear
to every reader that the New Testament consistently uses the title Kurios to
translate the title Jehovah, so we pause to establish this fact. Romans 4:8
is a quotation from Psalm 32:1,2; Hebrews 7:21 quotes Psalm 110:4 and in both
cases Paul follows the rendering of the Septuagint. Matthew 3:3 quotes
Isaiah, 'Prepare ye the way of the Lord (Jehovah in the Hebrew of Isaiah
40:3, Kurios in the Greek of Matthew). In addition to this evidence, three
passages when taken together are sufficient to prove that Jesus Christ is
Lord in this higher sense; they are Isaiah 45:23, Romans 14:11 and
Philippians 2:10. Isaiah 45 reiterates the truth that there 'is none else'.
The idea of 'A God' or another who holds the title is intolerable:
'I am the Lord, and there is none else, there is no God beside Me'.
'I am the Lord, and there is none else'.
'Surely God is in thee, and there is none else, there is no God'.
'I am the Lord; and there is none else'.
'There is no God else beside Me; a just God and a Saviour; there is
none beside Me. Look unto Me, and be ye saved, all the ends of the
earth: for I am God, and there is none else' (Isa. 45:5,6,14,18,21,22).
At the close of this most tremendous chapter we read these words:
'I have sworn by Myself, the word is gone out of My mouth in
righteousness, and shall not return, That Unto Me every knee shall bow,
every tongue shall swear' (Isa. 45:23).
Yet Paul knowing this chapter, and believing the reiterated emphasis
that 'there is none else', ascribes this claim to universal homage to Christ,
saying:
'Wherefore God also hath highly exalted Him, and given Him a (the) name
which is above every name: That at the name of Jesus Every Knee should
bow, of things in heaven, and things in earth, and things under the