Summary
Highlights
The hosts introduce the 'Scripture Twisting 101' series, which aims to address verses commonly taken out of context by Muslim friends to argue against Christian beliefs. Today's focus is Deuteronomy 6:4, the Shema, which states, 'Hear, O Israel, the Lord our God, the Lord is one.' Muslims often use this verse to argue against the Trinity, asserting God's numerical oneness.
Dr. David Wood explains the original Hebrew of Deuteronomy 6:4: 'Shama Israel Adonai Eloheinu Adonai Echad.' He highlights that the verse names God three times (Yahweh, God, Lord) before stating 'one.' He references a Jewish commentary, the Zohar, which even notes the three names being one, suggesting a potential for plurality within unity. He argues that interpreting this verse as denying the Trinity is a stretch, especially when considering the broader Old Testament context.
Sam Shamoun clarifies that 'one' (echad) in Hebrew does not necessarily mean absolute numerical singleness, but can refer to a compound unity. He uses Genesis 2:24, where a man and woman become 'one flesh,' as an example of plurality within unity. He asserts that the contextual meaning of Deuteronomy 6:4 is that Yahweh alone is the God Israel is to worship, not excluding a plurality within God's being.
Sam Shamoun provides Old Testament examples illustrating a plurality of divine persons. He references Genesis 1:1-2, showing God and the Spirit of God involved in creation. He further supports this with Job 33:4 and Job 26:13, which explicitly state that the Spirit of God (Ruach) made and animated mankind and made the heavens fair, demonstrating the Spirit's active role as a divine creator alongside God.
Sam Shamoun presents the 'Angel of the Lord' as another divine person in Genesis. He explains that 'angel' (Malak) simply means 'messenger,' and not all heavenly messengers are created beings. He cites Genesis 16:7-14, where the Angel of the Lord makes divine promises (multiplying descendants) and is identified by Hagar as 'the God who sees.' He also uses Genesis 31:10-13, where the Angel of God identifies himself as 'the God of Bethel,' claiming divine authority. These instances suggest the Angel of the Lord is distinct from, yet one with, God, thus supporting a plural understanding of the divine.
Sam Shamoun discusses historical Jewish perspectives, citing scholar Allan F. Segal's work 'Two Powers in Heaven.' He explains that before and during Jesus' time, a significant segment of Jews believed in two divine powers: Yahweh and the messenger of Yahweh. The concept of a 'unitarian' God became more dominant later as a reaction to Christianity and Gnosticism, rather than being the original interpretation of the Old Testament.
Dr. David Wood concludes by bringing in Isaiah 48:16, where Yahweh (the speaker) states: 'And now the Lord God has sent me and his Spirit.' This verse, according to Wood, clearly shows Yahweh being sent by Yahweh God along with the Spirit of Yahweh, highlighting the presence of three distinct divine entities within the Old Testament, strongly supporting the concept of the Trinity even without the New Testament.