One of the greatest
arguments against the concept of the deity of Messiah is that YHVH is an absolute ONE. With this concept,
there is no room for the Ruach haKodesh or Messiah as being YHVH as well. The
Antimissionary movement uses this argument to ward
against the validity of Christianity and the Brit Hadasha. In this instance, the
tactics and arguments used by Antimissionaries and those who do not believe in the
deity of Messiah are the same. However, the Anti-deity
people do not seem to realize their points discredit the very foundation of
their faith.
Devarim
6:4, the
watchword of the faith, tells us �YHVH, Eloheinu [our
Elohim], YHVH is
one.� The
Hebrew word used for one is
echad. People
love to quote teachers who tell us echad means a unity. However, it does not
always mean a unity; nor, it does not always mean a singularity either. We
must carefully address the context of the passage or sentence in order to
determine if echad is declaring a unity or a singularity. In Bereshit
1:5,
2:24, and
11:6 provides three examples where echad is
a unity, as opposed to a singularity. For instance, in Bereshit
1:5, one
morning and one evening constitutes one day. In Bereshit 2:24, a woman and one man
create one flesh; meanwhile in Bereshit 11:6, the whole of humanity is
considered one people. As shown, in all three examples given, the idea of
completion or the coming-together can be easily seen.
Elohim called the light day, and the darkness
He called night. And there was evening and was morning, one [echad] day. (Bereshit 1:5)
Therefore shall a man
leave his father and his mother, and cling to his wife; and they shall become
one [echad] flesh. (Bereshit
2:24)
In Malakhi
2:13-16, we see a wretched priesthood who is grievously sinning. The people
were not learning the ways of YHVH from the very ones who were to be examples.
The phrase she is thy companion used in verse 14 in the KJV really
should be translated she is thy joining, indicating that the covenant
of marriage does indeed make a man and a woman echad. Refer also to Ephesians
5:28-29 & 33, 1 Corinthians 12:12-14, 1 Corinthians 6:15-17, and 2 Corinthians 3:17.
Further
in the Ephesians text, Shaul of
Tarsus compares the joining of a man and his wife and the love and fear
expected in that relationship with the Messiah and the Ekklesia (Ephesians 5:30-33). See also Yochanan
10:22-33, 17:20-23,
And YHVH said, �See, the people are
(singular) one [echad], and their tongue is one
to all of them. And this is what they are beginning to do, and now nothing
will be impossible for them all which they purpose to do. (Bereshit
11:6)
The concept of more
than one being defined as one is a readily accepted principle. In
the United States of America, people were once taught the Pledge of
Allegiance, which contains the phrase ��one nation, under God,
indivisible�� This concept is not too
hard to grasp.
To continue with this
thought, Shemot
26:1-1-6 gives us an overview of the building of
the Mishkan. The
inner or lower section is constructed of 10 linen curtains. The curtains are
held together with 50 gold clasps. Once together, the 10 curtains are called
echad Mishkan. (Shemot 13:13)
The outer or upper section
(Shemot 26:7-13) is called the tent. It
is constructed out of 11 curtains of goat hair. These are held together by 50
bronze clasps and, as a unit, they are also called echad tent.
Additionally, the two large curtains together are called echad
Mishkan.
(Shemot 36:14-8)
In the Greek Brit Hadasha,
we have a Hebraic perspective �one.� In Revelation 21:9-11, the Bride is introduced
to Yochanan the Prophet, but in verse, the prophet is shown a city coming down
out of Heaven. However, in many Scriptures, the Bride of Messiah is the
community of believers (Revelation 19:7-8, 18:23). Therefore, the Bride,
New Yerushalayim, and the Believers are echad.
Meanwhile, Bereshit
2:21 and 4:19 are but two of many examples
that demonstrate the concept of echad being a singularity. However, in most
instances, echad is used when a single unit from multiple choices is
delineated. For example, one rib is taken from a choice of 22 to 26
ribs, or one
wife of several:
And YHVH Elohim caused a deep sleep to fall on the man,
and he slept; and He took one [echad] from his
ribs and closed up the flesh under the
place.
(Bereshit 2:21)
And Lemekh took to himself two wives: the name of the first
[echad] was Adah, and the name of the
other, was Tzilah. (Bereshit
4:19)
In the case of Devarim
6:4 and Bereshit 3:22, the meaning of the
Hebrew word echad is unknown since the context does not
give us the privilege of knowing the absolute definition of the
word.
�Hear, O Yisrael! YHVH Eloheinu, YHVH is one
[echad]!� (Devarim 6:4)
And YHVH Elohim said, �See, the man has become as one
[echad] of Us, to know good and
evil; and now, lest he stretch forth his hand, and take also from the tree of
life, and eat, and live
forever��
(Bereshit 3:22)
Interestingly, the Shema (Devarim
6:4) contains no verbs. It
merely says �Hear Yisrael, YHVH our-God YHVH one.� Without the use of verbs,
one could surmise the Shema as being a commandment. The command would be that
we are to be echad with YHVH Eloheinu.
