“One” Used as a Physical Union of Individuals

A good example of the use of “one” to express unity is found in Genesis 2:24: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife:  and they shall be one flesh.”

None of our universal, human experiences concerning the marriage of a man and a woman would ever lead us to proclaim that once married, the flesh of two separate humans becomes a single fleshly unit!  The obvious meaning of this Scripture is that man and woman become “one unit” of two fleshly beings now called a family! This example illustrates that the word “one” in Scripture can mean a union or combination of two separate individuals—a compound unity.

Although philosophers do not go so far as to claim a single fleshly unity, they do empty this clear Scriptural statement of its obvious, contextual meaning by claiming that it is nothing more than an allegory.  Philosophers use this literary device as a pretext to interpret a noun naming a person (such as Adam, Eve, father, mother, man, woman, husband, wife) as a noun naming a concept (such as love, sacrifice, humility, courage, dignity, strength, hate).  Real persons are mythologized and treated as mere symbols of ideas.  Applying this rule of allegory, the Scriptural account of Adam and Eve becoming “one flesh” (two humans acting as one in a state of marriage) is viewed as a personified idea!  The names of real persons thus become vacuous.

The apostle Paul warned against those who use this literary technique to mythologize Scripture.  In his epistle to Timothy, Paul wrote, “Neither give heed to fables (muthos) and endless genealogies” (I Tim. 1:4).  Paul shows in his epistle to Titus that these fables were of Jewish origin (Tit. 1:14).  These Jewish mythologies transformed the history of the Old Testament into fables through the process of allegorization.  Philo was the most infamous of those Jews who were guilty of allegorizing Scripture.  The “endless genealogies” that Paul warns against were not family histories but gnostic divinities, which developed as a result of vain philosophical speculations about the nature of the godhead, councils of angels and angelic hierarchies of elohim (Arndt and Gingrich, A Greek-English Lexicon of the New Testament, p. 154). These rabbinic/gnostic speculations were similar to speculations currently being promoted in many churches of God.

We must be on guard against the influence of philosophers and others who allegorize the words of God and deny the truth of Scripture.  The account of the creation of Adam and Eve in the book of Genesis is not an allegory!  It is the true story of the beginning of the human race, revealed by the Creator Himself.

The account of Adam and Eve in the second chapter of Genesis illustrates the Scriptural usage of “one” to designate a physical union of two individuals.  A second example in the book of Genesis reveals that “one” may also designate a physical union of many individuals.  In Genesis 34:16 we read,  “Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.”   The two peoples would exchange their daughters in marriage and, as a result, would become one unified people.  Many hundreds, perhaps thousands, would eventually share the same bloodline.

“One” Used as a Spiritual Union of Individuals 

In addition to showing physical unity, “one” is also used in Scripture to show spiritual unity.  In this usage, “one” refers to a spiritual union that is composed of individual members.  One example of this Scriptural usage of “one” is the spiritual Body of Jesus Christ, which is composed of many individual members.  We who are joined to Christ through the indwelling of the same Spirit that fills Him become members of His body, as Paul explains in I Corinthians.  “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.  For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.  For the body is not one member, but many” (1 Cor. 12:12-14).  

The Greek word translated “one” in this passage is hen, which means “one in essence.”  This Greek word makes it clear that Paul is speaking of spiritual unity, not physical unity.  The spiritual body of Christ is “one” not because its individual members are physically assembled in one congregation, or are enrolled in one church organization, but because all its members are united by the “one Spirit” of God.  

Paul emphasizes that the Spirit of God, although dwelling in many individuals who are separate entities, is “one Spirit.”  Paul’s inspired words show that the Spirit of God the Father and the Spirit of Jesus Christ are the same Spirit.   Paul tells us that it is Jesus Christ Who apportions the Spirit for various services or ministries, not through a hierarchical ministry but directly to individual Christians as it pleases Him.   Paul also declares that it is the Father Who energizes the work of the Spirit in individuals.  Notice Paul’s words at the beginning of this same chapter: 

“Now concerning spiritual gifts, brethren, I would not have you ignorant.  Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.  Wherefore I give you to understand, that no man speaking by the Spirit of God [Greek Theos, the Father] calleth Jesus accursed [Greek anathama]: and that no man can say that Jesus is the Lord [Greek Kurios, the Son], but by the Holy Ghost [linking the Spirit with Theos, the Father].  Now there are diversities [Greek diaireses] of gifts, but the same Spirit.  And there are differences of administrations [Greek diakonia, services], but the same Lord [Greek Kurios, the Son].  And there are diversities of operations [Greek energema], but it is the same God [Greek Theos, the Father] which worketh all in all.  But the manifestation of the Spirit is given to every man to profit withal [for the edifying of others in the Body of Christ, not for self-aggrandizement].  For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues [languages]; to another the interpretation of tongues [languages]:  but all these worketh that one [Greek hen, one in essence] and the selfsame Spirit [an emphatic statement meaning “one and the same”], dividing to every man severally as He will [the one Spirit of God is individually apportioned as God Himself chooses]” (I Cor. 12:1-11).    

Paul states that the Holy Spirit is divided or apportioned among individual Christians in various spiritual gifts.  The fact that spiritual gifts are selectively given to individual Christians shows that this dividing or apportioning of the Spirit is deliberate and willful.  It is the “grace of forethought.”  The selective distribution of the differing gifts of the Spirit by the Father and the Son shows action on the part of God that is of the intellect.   These actions point to personal Beings Who are not only aware of Themselves as individuals but are aware of Christians as individuals!  

Paul tells us that while individual Christians are given different gifts and “differences of administrations,” or differing services to fulfill, they are “one” because they are all serving the same Lord.  Earlier in this same epistle, Paul likens himself and Apollos to laborers in a garden to illustrate the spiritual unity of the servants of God.  Paul writes, “Who then is Paul, and who is Apollos, but ministers [Greek diakonos, servants] by whom ye believed, even as the Lord gave to every man?  I have planted, Apollos watered; but God gave the increase.  So then neither is he that planteth any thing, neither he that watereth; but God That giveth the increase.  Now he that planteth and he that watereth are one [Greek hen, one in essence; i.e., they serve the same Master]: and every man shall receive his own reward according to his own labour.  For we are labourers together with God: ye are God’s husbandry, ye are God’s building” (1 Cor. 3:5-9).

Paul makes it clear that although we receive differing gifts and render different services through the Spirit of God, we are all spiritually “one” in Jesus Christ.  As a human body is composed of many members with different functions, so is the one spiritual Body of Christ.  “For as we have many members in one [Greek hen, one in essence] body, and all members have not the same office [Greek praxis, practices or deeds]:  so we, being many, are one [Greek hen, one in essence] body in Christ, and every one members one of another”  (Rom. 12:4-5).

The Greek word hen, translated “one” in verse 5, is referring to the spiritual unity of all true Christians as individual members of the body of Christ.  In His epistle to the Ephesians, Paul shows that the “one body” of true believers is composed of both Israelites and Gentiles.  Paul explains to the Gentile Ephesian Christians that, although they were excluded from the promises of God given to Israel under the Old Covenant, they have become heirs of the promise of grace through Jesus Christ.  It is His blood, the blood of the New Covenant, which reconciles both Gentile and Israelite to God, making them “one body”—the new spiritual Israel of God. 

“Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:  but now in Christ Jesus ye who sometimes were far off are made nigh [to God the Father] by the blood of Christ [the atonement for both Israelite and Gentile].  For He [Jesus Christ] is our peace, who hath made both [Gentile and Israelite] one [Greek hen, one in essence; i.e., spiritually united under grace], and hath broken down the middle wall of partition [by ending the Old Covenant and establishing the New] between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances [the sacrifices and rituals demanded by the Old Covenant]; for to make in Himself of twain [Gentile and Israelite] one new man [a “new creation”—the spiritually begotten Christian], so making peace;  and that He [Jesus Christ] might reconcile both [Israelite and Gentile] unto God [Greek Theos, the Father] in one body [the new spiritual Israel] by the cross, having slain the enmity thereby [the penalty for sin]:  And came and preached peace to you which were afar off, and to them that were nigh.  For through Him [Jesus Christ] we both [Israelite and Gentile] have access by one Spirit unto the Father” (Eph. 2:11-18). 

Later in his epistle, Paul urges the Ephesian Christians to maintain their spiritual unity as “one body.”  Paul writes, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace.  [Paul now amplifies what he means by “the unity of the Spirit.”] There is one [Greek hen, one in essence] body [the one true spiritual body of Christ—the “new Israel of God,” composed of both Israelites and Gentiles], and one [Greek hen, one in essence] Spirit [the Spirit of God the Father and Jesus Christ], even as ye are called in one hope [the resurrection to immortality]; one [Greek heis, one and the same] Lord [only one true Kurios/Christos], one faith [only one true relationship with Him], one baptism [only one true baptism into His death and resurrection], one [Greek heis, one and the same] God and Father of all [Greek Theos/Pater], who is above all, and through all, and in you all”  (Eph. 4:1-6).

Paul’s description of the unity of the Spirit again shows that individual Christians, whether Israelite or Gentile, are spiritually united as “one.”  The “one body” of true believers is united by “one Spirit” and worships “one Lord” and “one God and Father” according to “one faith.”

“One” Used of Spiritual Unity with Jesus Christ 

In addition to showing the spiritual unity of individual Christians with one another, the Scriptures also use “one” to show the spiritual unity of individual Christians with Jesus Christ.  As Paul declared to the Corinthian Christians, participating in the true New Testament Passover makes individual Christians “one” with Christ, and therefore “one body.”  “The cup of blessing [the Passover cup of wine] which we bless, is it not the communion [fellowship] of the blood of [the] Christ? The bread which we break, is it not the communion [fellowship] of the body of [the] Christ?  For we being many are one [Greek heis, one and the same] bread, and one [Greek hen, one in essence] body: for we are all partakers of that one [Greek hen, onein essence] bread” (I Cor. 10:16-17).  

The “one bread” that each Christian partakes of during the New Testament Passover ceremony represents the body of Christ.  Verse 17 clearly shows that when individual Christians participate in the New Testament Passover each year, they are partakers of Christ!  They renew their “oneness” with Christ and continue in spiritual unity with Christ under the New Covenant of grace. 

Just as participating in the true New Testament Passover unites each Christian with Christ, Paul warned the Corinthians that participating in the communion services of the pagan world around them would unite them with demons.  Paul declared, “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils [demons behind the worship of false gods and goddesses], and not to God [Greek Theos, the true God]: and I would not that ye should have fellowship with devils.  Ye cannot drink the [Passover] cup of the Lord [Greek Kurios], and the [communion] cup of devils: ye cannot be partakers of the Lord’s [Greek Kurios] table [the Passover], and of the table of devils [communion of Mithras and other false gods]” (I Cor. 10:20-21).

Paul’s inspired words make it clear that our fellowship makes us “one” with whatever God that we worship, whether Jesus Christ—the only true Lord—or a false god that actually represents an evil spirit.

 “One” Used of the Spiritual Unity of Christ with the Father 

“One” is also used in the New Testament to show the spiritual unity that Jesus Christ shared with God the Father even while Jesus was in the flesh.  Jesus Himself said, “I and My Father are one” (John 10:30). 

Christians who follow the Modalist definition of oneness interpret this Scripture as saying that Jesus and the Father are “one” in number—only one divine Being.  But does this interpretation fit the true meaning of “one” in John 10:30?  Let us examine this verse in its context:

“Then came the Jews round about Him, and said unto Him, ‘How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly.’  Jesus answered them, ‘I told you, and ye believed not: the works that I do in My Father’s name, they bear witness of Me.  But ye believe not, because ye are not of My sheep, as I said unto you.  My sheep hear My voice, and I know them, and they follow Me:  And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand.  My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Father’s hand.  I and My Father are one [Greek hen, one in essence; i.e., the Father was doing the work through Jesus].’  Then the Jews took up stones again to stone Him.  Jesus answered them, ‘Many good works have I showed you from My Father; for which of those works do ye stone Me?’  The Jews answered Him, saying, ‘For a good work we stone Thee not; but for blasphemy; and because that Thou, being a man, makest Thyself God.’  Jesus answered them, ‘Is it not written in your law, I said, Ye are gods?  If he called them gods, unto whom the word of God came, and the scripture cannot be broken;  Say ye of Him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?  If I do not the works of My Father, believe Me not.  But if I do, though ye believe not Me, believe the works: that ye may know, and believe, that the Father is in Me, and I in Him’ “ (John 10:24-38).

Notice that the Greek word translated “one” in John 10:30 is hen, which means “one in essence,” and denotes spiritual unity and accord.  If Jesus had intended to reveal that He and the Father were one and the same Being, we would find the Greek word heis in this verse.  Heis is the Greek word that means “one in number” or “one and the same” (I Cor. 10:17, Eph. 4:5-6).

In The Hebrew/Greek Key Study Bible we read, “Heis means one numerically while hen means one in essence, as in John 10:30; ‘I and My Father are one (hen)’ (i.e., one in essence although two different personalities).  Had it said heis, it would have meant one person” (Zodhiates, p. 1711). 

The Greek word hen, or “one in essence,” is the same word that is used in other New Testament passages to show the spiritual unity of individual Christians with one another (Rom. 12:5), as well as the spiritual unity of Israelites and Gentiles through Christ (Eph. 2:14).  It would be ridiculous to interpret these Scriptures as evidence that individual Christians are “one person” or “one in number.”  It is equally foolish to claim that the use of hen in John 10:30 means that Jesus and the Father are the same Being!

When Jesus said, “I and My Father are one,” He was declaring to the Jews that He was “one in essence” with the Father because the Spirit of the Father was dwelling in Him.  In the same sense, individual Christians are “one in essence” because the Spirit of the Father and of Christ dwells in them.  It is the unity of the Spirit that joins Christians in “one body” and makes every Christian “one” with Jesus Christ and the Father.

It is important to understand that in John 10:30 the Greek word hen, or “one in essence,” is expressing unity of the Spirit.  It is not defining God as one divine Being, or as one “divine Substance” with three “Persons” or “distinctions.”  The fact that hen is found in numerous Scriptural references to men and women, both Israelite and Gentile, who have received the Spirit of God—but who are nevertheless fleshly human beings—shows that “one in essence” is not limited to God alone.  There is no Scriptural basis for interpreting “one in essence” as one divine Being, or one “divine Substance” with three “Persons” or “distinctions,” when the Scriptures use this same term in reference to individual Christians.  The Scriptures clearly reveal that fleshly human beings who have received the gift of the Holy Spirit are “one in essence” in the same way that Jesus and the Father are “one in essence.”  Notice Jesus’ own words as recorded by the apostle John:

“As Thou [Theos, the Father] hast sent Me [Theos, the Son] into the world, even so have I also sent them into the world.  And for their sakes I sanctify Myself, that they also might be sanctified through the truth.  Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one [Greek hen, one in essence]; as Thou, Father, art in Me, and I in Thee, that they also may be one [Greek hen, one in essence] in Us: that the world may believe that Thou hast sent Me.  And the glory which Thou gavest Me I have given them; that they may be one [Greek hen, one in essence], even [exactly] as We are one [Greek hen, one in essence]:  I in them, and Thou in Me, that they may be made perfect in one [Greek hen, one in essence]; and that the world may know that Thou hast sent Me...”  (John 17:18-23).

These words of Jesus Christ make it abundantly clear that true Christians become “one” exactly as Jesus and the Father are “one.”    No one is deluded enough to claim that Christians merge and become one “Being” or one indivisible “Substance” when they become “one” with Christ.  Then why do so many, who profess themselves to be wise and knowledgeable in the Scriptures, persist in imagining God as “one divine Being” or “one divine Substance with three manifestations”?  Why do they refuse to acknowledge that the word “one” in these Scriptural references was used by Jesus to express His spiritual unity with the Father? 

Those who cling to the false concepts of philosophy are blinding themselves to the true meaning of God’s oneness.  If we sincerely seek to understand the oneness of God, we must look to the words of God, and we must be willing to acknowledge what the Scriptures reveal. 

We have studied Scriptural examples of the use of the word “one” to express the spiritual unity of God.  Now let us examine the usage of “one” in Scriptural references which describe other attributes of God.