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Tuesday, July 8, 2025

Part Two: One God, One Way, One Faith - A Defense For Why Jesus Is The Only Way of Salvation

Introduction:

     We saw in our last post that God is One God here Growing Christian Resources: Part One: One God, One Way, One Faith - A Defense For Why Jesus Is The Only Way of Salvation. We also laid out the Bible’s teaching on the doctrine of the Trinity, and how it specifically defines Biblical Monotheism. 

    One God who alone is worthy of worship, forever identified as Father, Son, and Holy Spirit, has specified the Person of the Son, incarnated as the man Christ Jesus, to be the only way to have salvation. Readers may wonder why we're focused on "One Way of salvation" as central to the Biblical Gospel. First, I certainly want non-Christian readers to see in print why Christian people hold to this claim of Christianity. As the reader will see in a moment, there are myths needing dispelled and good reasons given for this claim. 

    But there is a second reason. Two independent polls (Pew Survey, Religious Landscape Survey, 2008; Ligonier State of Theology Survey, 2022) surveyed Evangelical Christians on the subject of whether there is more than one way to God besides Jesus Christ. The former poll delivered the result of 57% claiming more than one way to God, with Ligonier's poll resulting in 58%. The view that there are many paths to God is called "religious pluralism". I'll deal with this viewpoint in a moment.

    Why is this significant? Think about it. Statistically, on any given Sunday, even in so-called Bible believing churches, over half of professing Bible-believing Christians would dispute the position we're advocating for in these posts - that Jesus Christ is the only way one can get to Heaven, and that explicit faith in Him in required. 

    As readers will see today, the "one way" of salvation follows from "One God". The way of salvation is Jesus Christ. As we will see, He not only came to be truly man for us, but He also came as God with us (Matthew 1:21-23; 1 Timothy 2:5). In other words, the Biblical monotheism I argued for in last post includes in it the understanding that the Son is truly God, along with the Father and the Holy Spirit. To affirm Biblical monotheism is to include the notion that the incarnate Son of God must be the only way, since Scripture tells us that "salvation is of the Lord" (Jonah 2:9).  

Myth-busting a claim by religious pluralism

    Religious pluralists will argue there is no privileged religion, since in their view, all religions are of the same value. The question to ask of course is this: is that true? 

    Before we get to the Scriptures that reveal the exclusivity of salvation in Jesus Christ, it is important to dispel a commonly held myth propagated by pluralism.  Pluralists will try to show that Christianity's exclusive truth claims is bigotry and mean-spirited, since according to them, it alone claims to be "the only way". When you fact-check other religions, you quickly discover Christianity isn't the only religion claiming exclusivity. Let’s look at a few other religions and their claims. 

1. The Bhagavad-Gita – One of the three main Hindu holy books. Hare Krishnas use this. Bhagavad-Gita 18:66 “Abandon all varieties of religion and just surrender unto me. I shall deliver you from all sinful reactions. Do not fear.” This religious book believes Krishna to be one of three main deities which are part of a much larger group of deities in Hinduism (130 million or so).

2. Dhammapada – One of the main sources for Buddhism. Chapter 14 “He who has gone to refuge to the Buddha, the teaching and his order penetrates with transcendental wisdom the four fold truths.” Buddha did not believe in God or at least in a personalized deity. Ultimate reality is cyclical and impersonal.

3. Quran – The main book of Islam. Surah (Chapter) 47 – “God will render of none effect the works of those who believe not, and who turn away men from the way of God; but as to those who believe, and work righteousness, and believe the revelation which hath been sent down to Muhummad (for it is truth from their Lord), he will expiate their evil deeds from them, and will dispose their heart aright.”

4. Pluralism. Some may be surprised, since pluralism itself claims that there are multiple paths to God. However, Pluralism itself is an exclusivist claim. How so? It positions itself as the definitive world on all other religions. Further, it rules out exclusivist claims like "Jesus is the only way" in favor of its own objectivity "there are multiple paths to God". 

The uniqueness of Christianity is what sets it apart, even more so than its exclusive truth claim to be the only way to God.

Contrary to many today who promote “pluralism” or the belief that all ways lead to God, the above examples show that other religions claim exclusivity. What sets Christianity apart in its exclusive truth claims is the Person of Jesus. He claimed to be God (John 8:58). He gave His life for the sins of His people. He raised from the dead. 

The deities of Hinduism, Buddha, and Mohummad never claim to be the One True Living God. Never gave their lives for their people’s sins. Never raised from the dead to tell about it. The uniqueness of Jesus Christ sets Him apart as “The Way”. 

I’m going to present two main points as to why “The Way” to God is one way through Jesus Christ. First, we will note the Bible’s testimony. Then second, what sets Jesus Christ apart from all others, and thus proves that He alone is the way of salvation.

A. Biblical testimony of the one way of salvation.

Wherever theologians and professing Christians get the notion that there is possibly more than one way to God, or there is possibly of salvation outside of express faith in Jesus Christ, its not from the Bible. In such cases, practitioners of so-called "inclusivism" or the most extreme opposite view of exclusivism, universalism (all people will be saved regardless of what they believe) have to import a man-made system or philosophy.

 Below I’m going to lay out some of the Bible verses that talk about what theologians call “the exclusivity of the Gospel” or there only being one way to God.

Isaiah 35:8-9 “A highway will be there, a roadway, and it will be called the Highway of Holiness. The unclean will not travel on it, but it will be for him who walks that way, and fools will not wander on it. 9 No lion will be there, nor will any vicious beast go up on it; these will not be found there. But the redeemed will walk there.”

Matthew 7:13-14 “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14 For the gate is small and the way is narrow that leads to life, and there are few who find it.”

Matthew 11:27 “All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him.”

John 10:9 “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture.”

John 14:6 “Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.’”

Acts 4:12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”

Romans 5:1-2 “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.”

Ephesians 2:18 “for through Him we both have our access in one Spirit to the Father.”

1 Timothy 2:5 “For there is one God, and one mediator also between God and men, the man Christ Jesus.”

Hebrews 10:19-22 “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.”

B. What makes Jesus Christ unique and thus the only way of salvation.

    I'm going to put forth five unique doctrines of Christianity that no other religion in the world shares. These five truths are tied to Jesus Christ, who himself is the core, the foundation, and exclusive personality of Christianity.

(B1). He alone is God in human flesh.

      Dr. Ed Hindson in “The Popular Encyclopedia of Apologetics”, page 138, notes this: “Jesus is deity on foot! He walks among men, but He lives above men. He looks like a man, but He talks like God. He is fully human and yet totally Divine. He is the window through which we see the nature and character of God in action. And He is the mirror through which we see ourselves in relation to God.”  The second main part of the Apostle’s Creed affirms: I believe in Jesus Christ, his only Son, our Lord. See John 1:14; 14:6,8.

(B2). He alone was virgin born.

     Contrary to what you may hear on the internet today, the virginal conception and birth of Jesus Christ is unique among all religions and philosophies, whether modern or in antiquity. The Egyptian story of Osiris from the Egyptian Book of the Dead recounts Osiris deriving from the sky and earth gods. No virgin birth there. Mithra of Persian and Roman religious fame came out of a rock to journey into the netherworld – again no virgin birth. 

    In the Pali Canon of Buddhism, Buddha allegedly came about when two people from the celestial realm or “Brahma” touched his mother’s stomach. She was already a married woman, so again, no virgin birth there. 

    Among the Greeks, the historian Plutarch and the later Suetonius tell the story of the conception of Alexander the Great, the mighty conqueror. A serpent laid by the side of his mother and she became pregnant. You guessed it – no virgin. The Bible alone teaches a virgin birth, and Jesus alone fulfilled i

      Author Erwin W. Lutzer in his book “Christ Among Other gods”, page 79, notes this about Jesus’ virgin birth: “To be a Savior, Christ had to meet three requirements. First, He had to be a male, born of a woman as predicted in Genesis 3:15. He had to become one of us to redeem us. No angel could have been born our sin; He had to represent us in all respects. 

    Second, He had to be sinless in order to have the perfection God demands. As sinners, we cannot pay for our own sin even if we suffered forever, much less could we pay for the sin of someone else. Whether the sacrifice was accepted dependent on its value, its perfection. Third, he also had to be God, so that it could be said that God himself undertook a rescue mission to reconcile sinful humanity. If salvation is of the Lord he had to provide the very sacrifice he demanded.” He alone is God in the flesh. He alone experienced a virgin birth.

(B3). He alone died for sinners.

      We so often take for granted the uniqueness of Christ dying for our sins as a substitutionary atonement (Romans 3:24-26; Ephesians 1:7; 1 Peter 1:18; 3:18). No other founder or leader of any religion, philosophy, or movement in history ever died for His people for the sake of not only love, but for appeasing or propitiating the wrath of a Holy God. As man He died. As God, He provided the infinite value to the cross (Acts 20:28). Only Christ and Christianity proves God’s love via the cross (Rom 5:8).

(B4). He alone raised from the dead.

     Jesus Christ alone is God and man, alone had a virgin birth, and alone died for sin. We now see a fourth uniqueness about Jesus – His resurrection. Jesus predicted His own death and resurrection (see John 2:19-20 and roughly about ten more spots throughout the Gospel accounts). Remarkably, He raised from the dead as public vindication that all He achieved on the cross was accepted by God (1 Corinthians 15:1-4; Acts 3:14-15). 

    Only the four Gospel accounts give us a consistent, historically rooted, and prophetically fulfilled narrative surrounding the events of the empty tomb. His subsequent twelve appearances over a forty-day period cemented the certainty we have of knowing that He physically, and bodily raised from the dead. Muhummad, though being claimed to have ascended into Heaven, never died for His people and certainly did not raised from the dead. Buddha’s remains were cremated and distributed among his followers. No other religion has this claim of a resurrection.

(B5). He alone is necessary for Christianity to exist and salvation to exist.

This final point on the uniqueness of Jesus Christ as the way of salvation is meant to note how if you remove Him from Christianity, you have no Christianity.1 

 Biblical faith would collapse without Jesus Christ. He is the hinge of the first 39 books of the Bible in their anticipation of Him; and He is that same hinge of the 27 books of the New Testament in their proclamation of Him. 

All other religions will claim that our greatest need is enlightenment, moral reformation, or a code of laws to deal with our guilt and our problems. Christianity alone tells us we need the Savior. Our problem is sin, not ignorance. The message and the Master are one-and-the-same, meaning Jesus Christ is the Good News of the Gospel. If we don’t have Him at saving faith, we don’t have God, nor reconciliation, nor forgiveness of sins.

    I close with the Apostles’ Creed. Notice how it summarizes Jesus Christ in His uniqueness.  

The Apostles’ Creed

I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit and born of the virgin Mary.

He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead. 

I believe in the Holy Spirit, the holy catholic (that is, universal) church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

In tomorrow's post we will close out this short series by noting "One Faith", and what makes saving faith in particular unique to Christianity. 

Endnote:

1. I’ve dealt with Muslims in the past. Any Muslim will tell you that as important as Muhummad is, Islam would still be Islam with or without Muhummad (severely altered, but not eliminated). 

  The principles of enlightenment taught by Buddha could be recreated without him as seen in other similar Eastern faiths. Hinduism claims no central deity or founder. 

Mormonism, though claiming Jesus as their Savior too, yet have a different Jesus who is one among a long string of deities stretching back through eternity. You could still have Mormonism without Christ. All other religions can still persist with or without their founder because they are simply human made principles and morals.

 

 

 

 

 

 

 

 

 

 

 

Monday, July 7, 2025

Part One: One God, One Way, One Faith - A Defense For Why Jesus Is The Only Way of Salvation

Introduction:

I decided to break away momentarily from what has been our long-term series on the Nicene Creed to present a short series I've entitled "One God, One Way, One Faith". Why? This week our church will host a VBS that has as its theme: "One Way" here New Hope Baptist Church: Watertown, NY > Vacation Bible School 2025. Every year, we try to offer a series of adult classes that coincide with whatever the VBS is studying. What follows are notes from this year's study which I've already mentioned: "One God, One Way, One Faith".


What this study is about
    This study is about giving Scriptural,
apologetical, and historical reasons why there is only one way of salvation in Jesus Christ. Scripturally, we will turn to the doctrines of God, Christ, and saving faith to demonstrate this truth. One God, One Way, and One Faith will be our cornerstones.

As a matter of apologetics or "defense of the Christian faith", we will compare Christianity to other religions, offering  an apologetic or “defense of the Christian faith’s uniqueness”. In seeing the uniqueness of Christianity, the reader will hopefully better understand the Biblical teaching on the exclusivity of One God, One Way, One Faith. When I say “exclusivity”, I simply refer to that explicit trust in Jesus Christ, who reveals the true living God and salvation in the Gospel, as the only way of salvation (John 3:16). 

Then lastly, I will introduce the student to the historic Apostle’s Creed as a witness to Christianity’s historic confession of One God, One Way, and One faith.

Why the exclusivity of the Gospel is so important to study.

The bi-annual Ligonier State of Theology Poll conducts a survey among Evangelical Christians and the wider American population to see what they believe about key Biblical doctrines. On the survey’s website here: https://thestateoftheology.com/, we read the following:

“Key to orthodox Christianity is Jesus’ own assertion that He alone is “the way, and the truth, and the life,” and that “no one comes to the Father except through [Him]” (John 14:6, emphasis added). Trends over time and the 2022 survey results reveal an increasingly unbiblical belief among evangelicals that God is pleased by worship that comes from those outside the Christian faith.”

In one of its questions the poll asked Bible believing Christians (i.e. Evangelicals) as to whether they agree or disagree with the following: “God accepts the worship of all religions, including Christianity, Judaism, and Islam.”  This poll, conducted every two years since 2016, found the following answers year by year. 2016 48% agree. 2018 51% agree. 2020 42% agree. 2022 56% agree. Our key verse is John 14:6 “Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.”  In this short series of posts, we want to look at the Bible’s rationale for affirming that there is One God, One Way, and One Faith by noting its emphasis on "One God".

A. Biblical Monotheism: God is One God in Being, Three in Person.

      The Bible affirms this fundamental truth that there is only One God. To argue for what I'll call "Biblical monotheism" is to express the foundation for why there is only one way of salvation. The argument is simple: One God leads to one way of salvation. 

    The Bible teaches “monotheism” meaning “one God”. Deuteronomy 6:4-5 “Hear, O Israel! The Lord is our God, the Lord is one! 5 You shall love the Lord your God with all your heart and with all your soul and with all your might.”  James 2:19 “You believe that God is one. You do well; the demons also believe, and shudder. 20 But are you willing to recognize, you foolish fellow, that faith without works is useless?” 

    Establishing the One God of the Bible as the basis for “One Salvation” and “One faith” is the goal of this lesson. Let’s probe further to grasp what I’ll call “Biblical monotheism”. 

    Biblical monotheism asserts that God is a “Unity in Trinity and a Trinity in Unity”. That is, God is One God in being and Three in identity: Father, Son, and Holy Spirit. We will note two main points making up Biblical monotheism. First, that God is one God in unity. Then second, this One God is three persons in identity. Noting the Trinity lends not only to showing the uniqueness of the Christian faith, but also to why there is only one way of salvation, due to this One God, who is Father, Son, and Holy Spirit. Let's unpack each of these truths in their order.

A1. One God in unity.

There are many more passages we could note as to this first main point of there being “One God”. James P. Boice, a great 19th century Baptist theologian, lists the following headings from his “Abstracts of Systematic Theology, Chapter 4” with proof texts for God being One God.

(1.) The passages which declare explicitly that God is one: Deut. 6:4; Mal. 2:10: “Hath not one God created us?” Mark 12:29, 32; 1 Tim. 2:5; Eph. 4:5, 6; James 2:19.

(2.) Those that assert that there is none else or none beside him: Deut. 4:35, 39; 1 Sam. 2:2; 2 Sam. 7:22; 1 Kings 8:60; Isa. 44:6, 8; Isa. 45:5, 6, 21, 22; Isa. 46:9; Joel 2:27.

(3.) That he alone is God: 2 Sam. 22:32; Neh. 9:6; Ps. 18:31; 86:10; Isa. 37:16; 43:10, 12; 46:9; John 17:3; 1 Cor. 8:4-6.

A2. Three persons in identity.

Let’s establish our second main point about Biblical monotheism: God is One God who is Three Persons - Father, Son, and Holy Spirit. Dr. Boice offers the following definition:

“THE Scripture doctrine of the Trinity is set forth in the abstract of principles of the Southern Baptist Theological Seminary in these words (Art. III.): God is revealed to us as Father, Son and Holy Spirit, each with distinct personal attributes, but without division of nature, essence or being.’

          Dr. Boice then writes:

“The scriptural proofs of the personality and divinity of the Father, Son and Holy Spirit having now been considered, it is proper to notice a few passages of Scripture in which the Three are revealed distinctly, by being mentioned, or manifested together.” (See Matt. 3:17; Matt. 28:19, John 14:26, and 15:26, 1 Cor. 8:6, 12:4-6)

B. Weaknesses of non-Christian monotheistic views  and non-monotheistic views.

    As we laid out the definition and Scripture proofs for "Biblical monotheism" (i.e. the doctrine of the Trinity), lets compare and contrast it to other positions. We must note that when it comes to world religions and the philosophies of men, there have been seven general categories: 

Monotheism (One God).

Polytheism (many gods).

Pantheism (Everything is God).

Panentheism (God is in everything, the universe is His body).

Henotheism (One powerful God among lesser gods).

Atheism (no God). 

Agnosticism (we cannot know whether there is a God).

     Below I will list the weaknesses of non-Christian monotheistic views and non-monotheistic views.

Non-Christian monotheistic views and their weaknesses.

B1. Deism – God made the world and left it to itself. Weakness: Denies God’s personal involvement in our world, possibility of miracles, possibility of revelation. Not the God of the Bible.

B2. Non-Trinitarian monotheisms – Whether Islam, modern Judaism, or others, to say God is simply a unity without the Trinity makes God dependent somehow on the creation to complete Himself. The Biblical portrayal of God consistently reveals He is self-sufficient and Personal, requiring the ability to interact within Himself. 

    Also, God is a God of love, meaning there needed to be a subject to give love (the Father), a subject to receive love (the Son), and a third subject to complete the circuit of love (the Holy Spirit), see Luke 3:21-22; Romans 5:4-5; 1 John 4:8, 16. Any monotheism without the Triune persons is an incomplete monotheism.

Non-monotheistic views and their weaknesses.

B3. Polytheism – The weaknesses here are that multiple deities have different wills, which leads to conflict, which leads to the absence of objective truth and morality. When you read the polytheistic accounts of Egypt, Greece, or Rome, such systems could not consistently develop a universal sense of right or wrong or truth. 

    Even if they affirmed it, their system could not account for it. Only Biblical Monotheism, having truth and morality as grounded in God, and the Personal involvement of the Trinity, can makes sense of truth and morality. A subset of Polytheism is Dualism, which sees an evil deity and a good deity in conflict with one another. Similar weaknesses beset dualism.

B4. Henotheism. This view sees One God among lesser deities. It suffers the same problems as Polytheism.

B5. Atheism – Without One God, there is no grounding for morality, truth, meaning, or purpose in life. Sometimes a weakness in a worldview is seen in not only logical inconsistency, but also whether it is livable. Atheists will still perform burial rights for their dead loved ones, still pursue a good noble life, and follow the golden rule. Their worldview tells them there is no value to such things, yet their humanity and behavior betrays what they truly know – that God exists (see Romans 1:18-20).

B6. Agnosticism – By stating “I cannot know there is a god” or “We cannot know anything about any god” is self-defeating.

B7. Panentheism and Pantheism – I decided to lump these together, since both affirm a view of deity that is impersonal. The weakness here is that if God were impersonal, there would be no morality or truth, since moral and truth categories require personal agents (one who is the standard, the other who receives the standard). Pantheists (such as Buddhists Hindus) and Panentheists (many who believe God is evolving with history) resort to believing there are no objective truth nor morality.

C. How the Apostle’s Creed highlights One God who is Three Persons.

    Now that we have overviewed the Biblical and apologetical reasons why One God is the basis for the one way of salvation, I want to close out today's post with historical evidence for Christianity confessing the exclusivity of salvation as argued for in this opening post. The Apostle's Creed is stated below. Deriving from at least the second or third century, the Apostle's Creed represents what early Christians confessed, as well as what even earlier church fathers would had inherited from the Apostles themselves. Although the Apostles did not pen the creed, it reflects the historic Christian faith that we find in the New Testament.

The Apostles’ Creed

I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,

who was conceived by the Holy Spirit

and born of the virgin Mary.

He suffered under Pontius Pilate,

was crucified, died, and was buried;

he descended to hell.

The third day he rose again from the dead.

He ascended to heaven

and is seated at the right hand of God the Father almighty.

From there he will come to judge the living and the dead.

I believe in the Holy Spirit,

the holy catholic church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and the life everlasting. Amen.

      As you can see, the Church from the days of Christ and the Apostles has affirmed there is only one truly and living God who is Father, Son, and Holy Spirit. One God. One Way. One Faith. 

Conclusion:

I close with Ephesians 4:4-6, which is an early creedal expression Paul inserted under the inspiration of the Holy Spirit. Notice the repetition of the word “one”: “There is one body and one Spirit, just as also you were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all who is over all and through all and in all.”

    In our next post we will continue with this short series, noting Biblical, apologetical, and historical arguments for why Jesus Christ is the One Way of salvation. 

 

 

 

Friday, July 4, 2025

Post #7 1700 Years of the Nicene Creed - "And in one Lord, Jesus Christ"


Introduction:

    The first six posts of this current series were devoted to introducing readers to the Nicene Creed and its first section about God the Father. That first section of the Nicene Creed begins as follows:

We believe in one God,

the Father almighty,

maker of heaven and earth,

of all things visible and invisible;

    As we prepare to move onto the second major section of the Creed, we are journeying ever deeper into the reality of God Himself as it pertains to the Person of the Son. The Apostle Peter preached to a group of Gentiles in Acts 10. In Acts 10:36 Luke records part of what Peter said in that sermon:

"The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all)".


    We find Jesus referred to as "Lord" over 300x in the New Testament. As I have learned in writing this series thus far, studying the Creed and reciting them prompts the Christian to pursue more clarity and accuracy when proclaiming the Gospel of Jesus Christ. The Person of the Son of God is central in the Nicene Creed.

    Kevin DeYoung's recent book "The Nicene Creed - What You Need To Know About The Most Important Creed Ever Written", page 36, notes the following about this upcoming section on the Person of the Son:1

"The historical reality is that there was no controversy surrounding the Person of the Father. Everyone agreed that God was the Father, and the Father was God. There wasn't much to debate."2

        The Creed then expands upon the Father as "Almighty God" by citing "maker of Heaven and Earth, of things visible and invisible". Deyoung continues:

"The theological reality is that Jesus Christ stands as the central figure in the storyline of Scripture. This does not mean that one Person of the Trinity is more important than another. It does mean, however, that we know the Father through the Son (John 14:6-7), while the Spirit's work is to reveal the Son (John 16:14). It makes sense both historically and theologically that the most important creed in the history of the church would be largely about the person and work of Jesus Christ."

    It is to the Person of the Son that we now turn our attention in this series on the Nicene Creed. We will summarize how we see the Old Testament use various names for God, and their relevance to the Persons of the Father and the Son in the Trinity. We will then look at the New Testament's use of words for "God" and "Lord", noting how that pattern informs why the Nicene Creed begins its section on the Son with the words "And in The Lord Jesus Christ". 

The names "LORD" and "God" in the Old Testament, and what they tell us about the Father, the Son, and the oneness of the Divine nature.

"God" or "Elohim" (אֱלֹהִים)

   When you look at the two most common names for God in the Old Testament, and then compare how they are used in the New Testament, you find an interesting pattern that reveals the oneness of God's being on the one hand, and the plurality of identity on the other. Such patterns prepare us for the full revelation of the intra-trinitarian relationship of the Father and the Son. 

    In Trinitarian thought, we see the term "God" used to refer to either the totality of the Divine nature, signifying God as He is indivisibly in the Three Persons as a whole; or we observe this same term describing how each Person is truly God by nature. 

    The name "Elohim" (אֱלֹהִים) ("God" in our English Bibles) is plural in the Hebrew, with the "im" suffix signifying God's majestic power. In Hebrew, plural nouns attached to singular verbs in Divine settings will signify the majesty of God (called "plural of majesty") or hint to a plurality of identity (as in Genesis 1:26 "let us make man in our image", with a plural pronoun "us" as subject of a singular verb "make"). This name in most instances refers to God generically in the oneness of His essence.3 

          Overwhelmingly, Elohim" (אֱלֹהִים) refers generally to the Divine nature or "Godhead" of the True and living God. Providing the name "Elohim" (אֱלֹהִים) is attached to a singular verb (as we see in Genesis 1:1), the power of God is conveyed. Hebrew dictionaries define the Hebrew singular form of Elohim, "El", as meaning "Mighty One" or "Strong One". Thus, God alone has the power to create something from nothing, bring forth life from death, and forgive sin - none of which any creature can perform. 

    The Old Testament will also use this noun "Elohim" to refer to distinctions in the Godhead, whereby a Divine Person is addressing another Divine Person of the same nature. Psalm 45:7 is a good example: "You have loved righteousness and hated wickedness; Therefore God  , Your God (אֱלֹהִים אֱלֹהֶיךָ), has anointed You with the oil of joy above Your fellows." The writer of Hebrews, quoting Psalm 45:7, ascribes the second "Elohim" or "God" as being none other than the pre-incarnate Christ in Hebrews 1:8 "But of the Son He says, 'Your throne, O God, is forever and ever, And the righteous scepter is the scepter of His kingdom.'"

"LORD" or "Yahweh" (יְהוָה)

    The other common name in the Old Testament for God is "Yahweh" (יְהוָה)or "Jehovah", translated in the Greek Old Testament and Greek New Testament as "kurios" (κυριος) or "LORD". In Exodus 3:14, we read of the following encounter between God and Moses,


"God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’”

    This unusual name is capitalized in our English Bibles as "LORD". The phrase "I AM WHO I AM" ("e-hayah a-sher e-hayah =
 אֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה) is grammatically related by root to - "Yahweh" (יְהוָה). The name "Yahweh" and the attending English translation "I AM WHO I AM" derive from the verb "hawa" (הָיָה) which means "to be, to exist".4 

    The latter part of Revelation 1:8 gives us the best unpacking of this name "Yahweh", attributing all it means to the Son, Jesus Christ, “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” 

    This name "Yahweh" reveals three overall truths about God: Sovereignty, Self-existence, and Saving power. Much like "Elohim", we see "Yahweh" used to refer to the totality of the Divine essence of the One true and living God of Israel over against the false deities of the nations (for example Isaiah 41:21-23; Isaiah 45; Jeremiah 10) or as a reference to Divine Persons with the Godhead. 

    A clear example of this is found in Psalm 110:1 "The LORD (יְהוָה) says to my Lord: 'Sit at My right hand until I make Your enemies a footstool for Your feet.'" The first instance of "LORD" )all caps) is the Divine name of God, ascribed to a Divine Person that is speaking. In the passage, a different title of authority, also translated "Lord" (not all caps) is often used in reference to either earthly kings or God Himself is "Adonai" (אדֹנִי). English translations help us out by knowing whether we're dealing with Yahweh (LORD in all caps) or Adonai (Lord in regular letters). This second Person to whom Yahweh is speaking to is not just in reference to David, for the remainder of the Psalm is occurring in an eternal, Heavenly scene, evidently a conversation between One Divine Person to another one - i.e. the Father and pre-incarnate Son. 

    The New Testament takes this verse from Psalm 110 and ascribes the second "Yahweh" or "LORD" to be none other than the pre-incarnate Son in the passage, confirming our conclusion  (see Matthew 22:44, Mark 12:36, Luke 20:42-Luke 20:43, Acts 2:34-Acts 2:35, Hebrews 1:13). 

    So far then, we've seen how the Divine names "Elohim" ("God", "theos" = θεος) in the New Testament and "Yahweh"(יְהוָה) ("LORD", "kurios" = (κυριος) in the New Testament can refer to the One true and living God in general or a distinct Divine Person in the Old Testament revelation. These patterns set us up for the distinction and unity of the Father and Son as One God in the New Testament, which is relevant to the wording of the Creed's introduction of the Person of the Son. 

Why the Nicene Creed confesses "And in One LORD, Jesus Christ".

    So why doesn't the Creed confess Jesus Christ as "God" like we saw with the Father? In the New Testament, the revelation of the unity of God's being and distinction of Divine Persons becomes crystal clear once Jesus appears on the scene. As the early Christians came to understand Jesus as truly God in the flesh (1 Timothy 3:16) from the teachings of the Apostles and Jesus Himself (compare John 8:58), they saw from the New Testament writings a careful handling of God's unity of being and distinction of identity in the relation of the Father and the Son.5
    
    The New Testament authors will use "theos" (equivalent to "Elohim" in the Old Testament) to refer to God the Father in contexts that speak of Him in combination with the Son. They then will refer to the Son with the Divine title "kurios" (which is equivalent to "Yahweh" or "Jehovah" in the Old Testament), hence our English translations of calling Jesus "Lord". 

    Take for example 1 Corinthians 8:6 "yet for us there is but one God (Theos = θεος), the Father, from whom are all things and we exist for Him; and one LORD (Kurios = (κυριος), Jesus Christ, by whom are all things, and we exist through Him." In the two lines written by Paul, The Father and Son are equivalents as touching their common Divine nature. Yet we see them distinguished as "God" and "Lord". 

    Paul displays this same pattern of equating the Father and Son in being whilst distinguishing them as Divine Persons in Philippians 2:9-11 "For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is LORD, to the glory of God the Father." Paul quotes from Isaiah 45:22-24, which emphatically declares the full deity of Yahweh, presumably in context referring to the Person of the Father. Paul is doing double duty here, expressing the equality of the Son with the Father, while distinguishing Him from the Father at the same time. 

Closing thoughts for today
    It is with these Biblical patterns that the Nicene Creed expresses its opening line about the Person of the Son. In the original Greek and Latin of the Nicene Creed, the conjunction "and" is put in front of "in one Lord Jesus Christ", signaling to us the equality of essence the Son shares with the Father, the Almighty. The divine title "LORD", in keeping with the Biblical pattern, reminds us that the Son is not the Father, nor the is the Father to be confused with the Son in terms of identity. The unity and distinction language of Trinitarian theology, as already witnessed in our study of pertinent Scriptures today, is preserved and summarize by the Creed. Thus we can see thus far our journey into the Nicene Creed in today's post and the last several:

We believe in one God,

the Father almighty,

maker of heaven and earth,

of all things visible and invisible;

And in One Lord Jesus Christ

In the next post, we will look at the lines that follow this opening affirmation about the Son to grasp how He is equal to the Father in terms of being, while distinguished from Him in terms of identity. 

Endnotes:

1. Kevin Deyoung. The Nicene Creed - What You Need To Know About The Most Important Creed Ever Written. Crossway Publishers. 2025

2. Let's pause and reflect on Deyoung's point on what the Creed says about the nature of God and the Person of the Father. Both points are without controversy. As we've seen in prior posts, the Creed's confession of "We believe in One God, the Father" is straight-forward, describing the Divine nature, of which the Father personally possess from all eternity, as being "the Almighty". 

3. A handful of occasions feature "Elohim" referring to spiritual beings or angels, as well as to the false deities worshipped by the nations.  

4. The way God expresses His name is by taking this verb and making it into a first person singular imperfect, which conveys a continual action, unending, as performed by the subject. The beauty of the imperfect verbal pattern in Hebrew is that in can often refer to ongoing action in the past, present, or future. In other words, God is saying that "I AM He who is, who always has been, and who will always be". 

5. There are of course those instances where the New Testament will use the generic term for deity, "theos" or "God" to refer to the Father and the Son, as in John 1:18 "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him." As we saw already in the citations of the book of Hebrews above, the New Testament revelation will utilize the other common name for deity, Yahweh, by using the name "kurios" or "LORD" to refer to both the Father and the Son. 


Saturday, June 28, 2025

Post #6 1700 Years of the Nicene Creed - "Maker of heaven and earth, of all things visible and invisible."


The above photo is the recent deep field image by the James Webb Telescope, which readers may access here Zoomable Image: Deep Field SMACS 0723 (NIRCam) | Webb

Introduction and Review of the last post:

    As we have begun our attempt to expound the Nicene Creed in lieu of its 1700th anniversary, we have so far noted the following of its statements, with blog posts devoted to each one. The links below are for the previous two posts to this current one.

"We Believe" here Growing Christian Resources: Post #4 1700 Years of the Nicene Creed - "We Believe"

"in One God, the Father Almighty" here Growing Christian Resources: Post #5 1700 Years of the Nicene Creed - "One God, the Father almighty"

    The Nicene Creed begins first with the Person of the Father. Interested readers may read more about past posts I've written on the person of the Father as taught in the Old Testament here Growing Christian Resources: Post #41 The Doctrine of God: The Old Testament and Jesus' Teaching On God the Father's Deity And His Relationship To The Son  . and Jesus' teaching on God the Father here  Growing Christian Resources: Post #42 The Doctrine of God: The Old Testament and Jesus' Teaching On God the Father as Creator And Redeemer

    The 19th century Baptist theologian J.P. Boice summarizes the importance of the Person of the Father in the doctrine of the Trinity:

"God is revealed to us as the Father; not merely in the general way in which he is called the Father of all created beings, and they his sons; nor in that in which he is the Father of those who are his sons, in virtue of the adoption, which is in Christ Jesus; but the Father as indicative of a special relation between him and another person whom the Scriptures call his only begotten Son." 

    The Creed's confession of God as Father points to what will come later in the Creed, namely the confession of the second Person of the Trinity, The Son. Additionally, the God of revealed Scripture is One in essence, personal, and omnipotent.  

    The attribute of Divine omnipotence or God the Father being "Almighty" is a summary and representative perfection of what it means to be God by nature.1 The Father's work of creation is inseparable from the Son and Holy Spirit's union with Him as the Triune God. Rufinas, in his sixth century commentary on the Apostle's Creed (which begins nearly word-for-word like the Nicene Creed), notes about the Father and the Son in the work of creation:

"God is called Almighty because He possesses rule and dominion over all things. But the Father possesses all things by His Son, as the Apostle says, By Him were created all things, visible and invisible, whether they be thrones, or dominions, or principalities, or powers. And again, writing to the Hebrews, he says, By Him also He made the worlds, and He appointed Him heir of all things. By 'appointed' we are to understand 'generated'. Now if the Father made the worlds by Him, and all things were created by Him, and He is heir of all things, then by Him He possesses rule also over all things."

    Throughout today's post, even though we will focus primarily on God the Father, I will show how we cannot go long without including His eternal relationship to the Divine Persons of the Son via "filiation" and Holy Spirit via "spiration". 

God the Father, Maker of Heaven and Earth, of things visible and invisible

   You'll notice in the wording of this particular part of the Creed that it utilizes what is called a "chiasm". That is, there is mention of a term, then a second term, and then those same terms or associated ideas are repeated in reverse order. This poetic device reminds us that the Creed's structure is designed for recitation and ease of memory in worship. I'll depict how this part of the Creed is operating as a "chiasm" below.

"We believe in God, the Father almighty

   ("A1 line") maker of Heaven

                  ("B1 line") and earth

                  ("B2 line") of things visible

   ("A2 line") and invisible."

     As you can see, reference to God the Father making "Heaven" or what is beyond our sight, and "Earth" or what is within our sight (borrowing from Genesis 1) is placed in parallel lines. The Creed then does the reverse order, namely what we can see ("visible") and cannot see ("invisible") (borrowing from Colossians 1:16-20). 

    The beauty of the Creed here captures the point that God the Father's actions in creation are comprehensive, originating from His power and plan (compare Isaiah 46:10; Ephesians 1:11). As we saw in previous posts, the whole Nicene Creed confesses the Three Persons of the Trinity. Thus, we cannot expound on the Father's work in creation without the reminder that He did so inseparably from the Son and the Spirit.2 

Why the doctrine of creation alone makes sense of the origin of the universe

    In the history of human thought, religion, and Biblical revelation, various options have been put forth for the universe's origin or what is called "cosmogeny". I'll just mention three. 

    The first is most famously represented by thinkers such as Aristotle and the Greeks, namely that the universe is eternal. In antiquity, the Greeks and Romans, as well as most polytheistic systems, taught that the universe was eternal, or existed in primordial chaos, with the gods and goddesses emerging and then battling for supremacy. 

    The second option for the origin of the universe or "cosmogeny" is that the universe created itself or came forth out of nothing. Secular theories of origins, such Big Bang cosmology and its variants postulate the universe sprang forth by itself, undergoing sudden inflationary cosmic expansion, whether out of nothing or from a pre-existing state of matter or another universe. Cyclical models of cosmogeny portray an infinite chain of "big bangs" and "big crunches", with the ultimate origin arising from inert matter or chance fluctuations in a quantum vacuum. 

    The third option is that God created the universe as the all-powerful, intelligent Creator. The Nicene Creed based its statement on the Creatorship of God the Father off of roughly sixty passages in the Bible that affirm Biblical creation. For example, Genesis 1:1 begins the entire Bible: "God created the Heavens and the Earth". All three Persons of the Trinity had their involvement in the creation of all things, hence God the Father (Psalm 19:1-2; Revelation 4:11), God the Son (John 1:3; Colossians 1:16; Hebrews 1:2-4), and God the Holy Spirit (Psalm 104:30; Job 26:13; Isaiah 40:13; 1 Cor 2:10).  

    Only this One God as "maker of Heaven and Earth", initially confessed as "The Father", explains the evidence we have from science and the Divine revelation in the Bible.3

Why is God the Father emphasized as "the maker of heaven and earth, visible and invisible"?

    So why is God the Father emphasized by the creed as "maker of Heaven and earth, of things visible and invisible?" In Trinitarian theology, a pair of doctrines work to explain how each Person of the Trinity is ascribed an aspect of either creation or redemption in our world, what is called "the doctrine of appropriations" and "the doctrine of inseparable operations". 

     The first of these doctrines is the "doctrine of appropriations", meaning that whatever is "proper" to each Person of the Godhead, a certain aspect of creation or redemption is assigned to that Divine Person. The Father is the "principle source" who communicates or "conveys" the Divine nature indivisibly, infinitely, and eternally to the Son, and with the Son does this same relating activity to the Holy Spirit. In the Father's begetting of the Son and spiration of the Spirit we what are called "two eternal relations of origin" or two eternal relating activities that distinguish what other otherwise the three co-eternal and co-equal persons of the Godhead.  

    Therefore, as the Father is the eternal font or uncaused principle within the Trinity, Scripture assigns to Him in creation as being the "Causer principle" by His decree of the lesser effects of material and immaterial realities (see Isaiah 45:6-7; 46:10; Acts 17:25-28). That's the doctrine of appropriations. 

    The second doctrine is "the doctrine of inseparable operations", meaning that the Father never does anything apart from the Son and the Holy Spirit. Thus, we know that the Father planned creation through His decree as just described. The Son, we could say, "put together" creation by the Word of His power (Hebrews 1:3). Then as to the Holy Spirit, He "placed the finishing touches" upon the creation by infusing our world with life (Genesis 1:2; Psalm 104:30). What both these doctrines do is highlight how the Triune God in His Personal distinctions and eternal union demonstrates who He is as the Creator.

Final applications of "Maker of heaven and earth, of all things visible and invisible

    We have delved into the second line of the Nicene Creed, which stated the Father's involvement in the creating of heaven and earth, of things visible and invisible. As we close out this post, I refer to Thomas Aquinas' commentary on the Apostle's Creed, wherein he offered five benefits of reflecting on the statement concerning God the Father's work in creation (reminding ourselves that we cannot separate Him from the Son and the Holy Spirit, all being One God).4

(1) "We are led to a knowledge of the divine majesty. Now, if a maker is greater than the things he makes, then God is greater than all things which He has made."

(2) "We are led to give thanks to God. Because God is the Creator of all things, it is certain that what we are and what we have is from God: 'What do you have that you did not receive?' [1 Cor 4:7].

(3) "We are led to bear our troubles in patience. Although every created thing is from God and is good according to its nature, yet, if something harms us or brings us pain, we believe that such comes from God, not as a fault in Him, but because God permits no evil that is not for good."

(4) "We are led to a right use of created things. Thus, we ought to use created things as having been made by God for two purposes: for His glory, 'since all things are made for Himself' [Prov 16:4]  

(5) "We are led also to acknowledge the great dignity of man. God made all things for man: 'You subjected all things under his feet' [Ps 8:8], and man is more like to God than all other creatures save the Angels: 'Let us make man to Our image and likeness' [Gen 1:26].

Endnotes:

1. The Nicene Creed uses the Greek term for almighty, "pantokratora" (παντοκράτορα) and the Latin term whence our English "omnipotence" (omnipotentem). This term in the Greek is used on a number of occasions to refer to the Universal Sovereign of the universe (see 2 Co 6:18, Re 1:8 4:8 11:17 15:3 16:7, 14 9:6, 15 21:22.) 

As I expounded more at length on this term in the last post, "Almighty" is representative shorthand that includes all perfections that come with being God by nature. The Father is without origin by nature as God, and communicates this unoriginated nature to the Son and the Spirit, resulting in the One God revealed in three Persons of sacred Scripture.

2. John Calvin in His "Institutes of the Christian Religion, chapter 14, section 1, describes God as Creator:

"Hence God was pleased that a history of the creation should exist—a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world."

The 2nd London Baptist Confession of Faith puts it this way:

"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of His eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good."

3. A self-created universe is a contradiction, since the first two laws of thermodynamics tell us that matter cannot be created or destroyed on its own and that all usable energy in the universe is in a state of "entropy" or continuously becoming more and more disorganized. The second law of thermodynamics tells us the universe began in a highly organized, perfectly balance set of initial conditions; and the first law tells us that energy in the universe is constant, meaning that on its own it could not had derived outside energy from a material source. 

    Those two laws of science alone tell us the universe had a beginning, and it could not had begun itself, thus we have that confession: "I believe in God, the Father maker of Heaven and Earth, of things visible and invisible".

4. This is from a combined commentary featuring the sixth century church father Rufinas and comments from the eleventh century theologian Thomas Aquinas' commentary on the Apostle's Creed entitled "Exposito super Symbolum Apostolorum" ("Commentary on the Apostle's Creed"). See more about the resource here apostles-creed-wm.pdf