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Introduction: The Most Important Truth in the Bible

When Jesus was asked in Mark 12:28–30 KJV which commandment is the most important, He answered:

“The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.”

Here, Jesus emphasized the central and most important truth of the Bible:

There is one true God, and we are to love and serve Him completely.

This truth is the foundation of all Scripture. It clarifies the purpose of the law, prophecy, salvation, and the Christian life. Understanding who God is and worshiping Him rightly is the most essential lesson the Bible teaches.

The Problem Today

Yet, many people today have a confused view of God’s identity:

• Some teach that God is three co-equal persons, obscuring the simple truth that the Bible presents one supreme God.

• Others elevate Jesus or the Holy Spirit as separate gods, confusing the personality of the Father and the Son.

• Some even worship human leaders, angels, or false gods, thinking they represent the one God.

This confusion prevents people from truly knowing God, the key to obedience, which is exactly what Jesus highlighted as the first and greatest commandment:

To love the Lord our God, the one true God, with all our heart, soul, mind, and strength.

1. What does the word “God” mean in the Bible?

When we read the Bible, we must first understand that the word “God” is not always used as a name for one specific being. It is primarily a title or designation, not automatically a personal identity.

In the original languages:

• Hebrew (Old Testament): Elohim

• Greek (New Testament): Theos

These words can be applied in different ways depending on context. They describe authority, nature, or position, not always the same individual.

2. “God” is used in different ways in Scripture

The Bible itself shows that the term “God” is applied to various beings in different senses:

a. The One Supreme God

This is the highest and absolute use of the term.

• “The LORD our God is one LORD.” (Deuteronomy 6:4)

• “There is none else beside Him.” (Deuteronomy 4:35)

Here, “God” refers to the ultimate source of all things—the One without equal.

b. The Son of God

The Bible also applies the term “God” to the Son, but in a way that must be understood through context.

• “Thy throne, O God, is for ever and ever…” (Hebrews 1:8)

• “The Word was God…” (John 1:1)

These passages show that the Son is called “God,” reflecting His divine nature.

However, the same Scriptures also show:

• The Father is “the only true God” (John 17:3)

• The Son is sent by Him

• The Son receives all things from Him (John 3:35)

• The Son even says, “my God” (John 20:17)

So while the Son is called “God,” He is not presented as the ultimate source, but as the begotten Son who shares the Father’s nature.

c. Human representatives (judges, leaders)

• “Ye are gods…” (Psalm 82:6)

• “I have made thee a god to Pharaoh…” (Exodus 7:1, referring to Moses)

• “shall be brought unto the judges (Ex 22:8)

Here, “god” is used because these individuals act with delegated authority from God.

d. Angels or heavenly beings

• “Thou hast made him a little lower than the angels [elohim].” (Psalm 8:5)

The term can refer to heavenly beings, showing a higher order than humans.

e. False gods (idols)

• “Thou shalt have no other gods before me.” (Exodus 20:3)

• “All the gods of the nations are idols…” (Psalm 96:5)

These are called “gods” only because they are worshiped, not because they are truly divine.

3. The Key Principle

From all these uses, one truth becomes clear:

The word “God” in the Bible is not exclusive to one being by definition—it must always be understood by context.

It can refer to:

• The one true Supreme God

• The Son of God (divine, yet begotten from the Father)

• Heavenly beings

• Human representatives

• Or false objects of worship

4. Why this matters

If we assume that every time the Bible says “God” it refers to the same being in the same sense, we can easily misunderstand Scripture.

Instead, we must always ask:

• Who is being called God here?

• In what sense is the term being used?

• Is it supreme, derived, representative, or false?

5. Moving forward

👉 Who is the “one God” in the Bible in the highest and absolute sense?

Because although many are called “gods,”
the Bible consistently points to one true God in a unique and supreme way.

Does Elohim mean plurality?

1. The Form of “Elohim”

“Elohim” (אֱלֹהִים) is plural in form. In Hebrew, the -im ending usually signals a plural noun, like seraphim, cherubim, or gibborim, all of which refer to multiple beings. At first glance, this plural form might suggest multiple gods.

2. The Meaning Can Be Singular

Despite its plural form, Elohim often refers to a single being when the context and verb are singular.

For example, in Genesis 1:1, “In the beginning God (Elohim) created (bara) the heavens and the earth,” the verb bara is singular. This shows that the reference is to one God, not multiple persons. 

In Hebrew, the plural form of bara would be baru, which would mean “they created.” If Genesis intended to indicate multiple persons in God, the verb would have been plural (baru) rather than singular (bara).

In Exodus 7:1, God tells Moses, “See, I have made you like God (Elohim) to Pharaoh.” Moses is called “like God,” and the singular verb shows that Elohim is referring to a single figure with divine authority.

Even when speaking of false gods, the singular meaning can be retained. In 1 Kings 18:27, Elijah mocks Baal: “Baal, if you are God (Elohim), answer him!” Here, the verb is singular, showing Elohim refers to one deity. 

The Shema in Deuteronomy 6:4 also emphasizes the singularity: “The Lord our God (Elohim) is one.”

3. Elohim Can Also Be Plural

Elohim is also used to refer to multiple beings, and this depends on the verb and context.

In Psalm 82:1, it says, “God (Elohim) stands in the congregation of the mighty; He judges among the gods (elohim).”Here, the other “elohim” are plural, referring to angels or divine beings.

Elohim can also refer to human authorities. In Judges 20:28, Elohim points to judges of Israel, and in Exodus 21:6, when a master brings a servant to the judges (elohim), the reference is to multiple human leaders. Angels are also called Elohim, as in Psalm 8:5, “You made him a little lower than the angels (elohim),” which shows a plural sense.

4. Key Principle in Hebrew Grammar

The general rule is: 

plural form + singular verb = singular meaning,

 and 

plural form + plural verb = plural meaning.

So, while Elohim is plural in form, its meaning is flexible. Singular verbs with Elohim indicate one God, while plural verbs or context indicate many beings, whether angels, human judges, or false gods.

Importantly, the singular verb in Genesis 1:1 confirms that the plural form of Elohim does not imply multiple persons within God. 

If multiple persons were intended, the verb bara would have been plural (baru), clearly showing that the action was performed by more than one being.

Furthermore, here's the approximate counts in the Hebrew Bible:

Total occurrences of “Elohim”: ~2,600 times

1. Singular usage (referring to the one true God)

~2,200–2,300 times
Takes singular verbs/adjectives
Example: Genesis 1:1
“Elohim created…” (verb is singular)

👉 This is the most common usage.

2. Plural usage (referring to “gods” or divine beings)

~200–300 times

Takes plural verbs/adjectives

Refers to:
Pagan gods
Heavenly beings/divine council
Occasionally judges or rulers (in a few contexts)

So even though Elohim looks plural, about 85–90% of the time it’s actually used as singular.

Understanding "Echad" (אֶחָד) and the Singularity of God

The Hebrew word "echad" generally means "one", but its meaning depends on context. It can indicate:

1. Singular / one individual or object – a single, indivisible entity.

2. A composite unit – one object made of multiple parts, treated as a single unit.

3. Unity / relational oneness – two or more individuals forming a unified whole.

1. Echad as a singular individual or object

• Deuteronomy 6:4 – "Hear, O Israel: The LORD our God, the LORD is one (echad)." → One singular God.

• Genesis 22:2 – Isaac is the one son (echad), singular.

• Genesis 42:13 - sons of one man (echad), singular, referring to Jacob

• Exodus 10:14 – "Not one (echad) sheep or ox was left behind." → Single animals.

These examples show echad referring to one entity, with no implication of combination or unity.

2. Echad as a composite unit

• Numbers 13:23 – “They cut down a branch with a single (echad) cluster of grapes…”

  • Echad refers to the cluster as one unit, not the number of grapes.

  • This shows that echad can refer to something made of parts, but the focus is on the entity as a single whole, not relational unity.

3. Echad as unity or relational oneness

• Genesis 2:24 – Adam and Eve “become one (echad) flesh.” → A unity of two individuals forming a single relational entity.

• Psalm 133:1 – “Brothers dwelling together in unity (echad).” → Unity of multiple people.

These examples show that echad can also describe relational or functional unity, where multiple entities form one whole.

Deuteronomy 6:4 – The One God is Singular

• Hebrew text:
  שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד
  Shema Yisrael, YHWH Eloheinu, YHWH echad

• Explanation:

  • Echad here, paired with a singular implied verb (Hebrew often omits the present tense "to be"), emphasizes that God is one indivisible being, not a unity of multiple persons.

  • The structure is entirely singular; if God were plural, the verb or adjective would reflect plurality.

  • The Shema affirms the singularity of God amidst polytheistic nations.

  • When the Shema was written, the idea that God is a being with multiple persons would have been entirely foreign to Israelite understanding. Monotheism meant one singular God, not a composite or triune God.

• Malachi 2:10 – “Have we not all one Father? Has not one God created us?” → God is a single Father and creator.

• Mark 12:29-32 – Jesus reiterates the Shema: “The Lord our God, the Lord is one (echad).” A scribe (Matthew 22:35 identifies him as a lawyer) agrees: “Well said, Teacher… there is one God, and there is no other but Him.”

  • Jesus and the scribe both affirm God as one indivisible individual, not a triune or composite being.

Yachid vs Echad:

• Some argue that if God (Elohim) is a single individual, the word yachid (“only, unique”) should be used instead of echad.

• Shema—is a point of deep linguistic and historical interest. While some modern theological debates focus on whether echad allows for a "composite unity," looking at the words from a purely linguistic and historical perspective provides a different answer.
  Here is the breakdown of why echad is the standard term for God in the Hebrew Bible:
  
  

1. Echad is the Standard Number "One"

• The most straightforward reason is that echad is the cardinal number for "one" in Hebrew. In any language, when you want to state the number of something, you use the cardinal number.

  • Usage: To say "one man," "one day," or "one God," echad is the natural grammatical choice.

  • The Shema: By saying "YHWH is echad," the text is making a numerical and exclusive claim: There is one YHWH, not many.

2. The Meaning of Yachid

• In Biblical Hebrew, yachid does not simply mean "one" in a numerical sense. It carries the connotation of being "only," "solitary," "lonely," or "darling/unique."

  • Emotional/Relational: It is almost always used to describe an "only child" (e.g., Isaac in Genesis 22:2 or Jephthah’s daughter in Judges 11:34).

  • Isolation: It can describe someone who is "lonely" or "desolate" (Psalm 25:16).

  • Why it wasn't used for God: Using yachid to describe God might have suggested that God was "lonely" or "solitary" in a way that didn't fit the biblical emphasis on His sovereignty and relationship with Israel. Echad emphasizes His uniqueness and exclusivity without the baggage of "loneliness."

3. Exclusivity vs. Solitude

• The primary goal of the authors of the Torah was to combat polytheism.

  • The "Many" Problem: Other nations had many versions of their gods (multiple Baals, multiple Ishtars).

  • The Echad Solution: Using echad was a way of saying "The Lord is the only one." It emphasizes that God is a single, unique entity compared to the "many" gods of the neighbors.

4. Later Theological Developments

It is worth noting that the debate over echad vs. yachid became much more prominent after the rise of Christianity.

• Maimonides: In the 12th century, the Jewish philosopher Maimonides used the word yachid in his "Thirteen Principles of Faith" to describe God's oneness, specifically to counter the Christian idea of the Trinity. He wanted to emphasize an absolute, simple unity that left no room for "persons."

• The Biblical Period: During the time Deuteronomy was written, this philosophical conflict didn't exist. The writers used echad because it was the standard, strongest way to say "there is no other."

Summary

The Bible uses echad because it is the definitive numerical word for "one." It was used to establish that YHWH is the exclusive God of Israel. Yachid was likely avoided because its primary meaning—"only child" or "solitary"—didn't accurately reflect the majestic, sovereign, and relational nature of the God being described in the Torah.

Key Points

1. Echad is flexible: singular, composite, or unity depending on context.

2. Deut 6:4 and Malachi 2:10 clearly show God as a singular individual.

3. Jesus confirms the singularity of God (Mark 12:29-32), and even a law expert agrees.

4. Context, grammar, and affirmation from Scripture consistently support God’s singularity, not a plurality of persons.

5. Numbers 13:23 shows that a composite object can be called one, but this is different from relational or divine unity.

6. Genesis 2:24 demonstrates relational unity in human terms, but it does not imply that “echad” always means a composite being.

7. Historical context: At the time the Shema was written, the concept of God as a being with multiple persons would have been foreign; the Israelite understanding was strictly monotheistic.

8. Echad vs Yachid: Echad is used for God because it expresses singularity and indivisibility of being, not merely uniqueness. Yachid emphasizes uniqueness, but not necessarily oneness of nature or being.

• When applied to God, echad refers to a single, indivisible individual, supported by context, grammar, historical understanding, and Jesus’ teaching.

• Echad can describe unity in other contexts (marriage, fellowship), but that meaning does not apply to God in Deut 6:4.
  
  

Identifying the ONE GOD

Here’s a list of key Bible verses that explicitly affirm one God, only God, or true God. These are the verses that clearly identify the singularity or uniqueness of God in a way that supports the biblical understanding of the one true God.

1. “One God”

• Deuteronomy 6:4 – “Hear, O Israel: The LORD our God, the LORD is one.”

• Isaiah 44:6 – “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last; besides me there is no god.’” (focuses on singularity)

• Mark 12:29 – Jesus answered, “The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one.’”

• 1 Corinthians 8:4 – “Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one.”

2. “Only God”

• 2 Samuel 7:22 – “Therefore you are great, O LORD God. For there is none like you, and there is no God besides you, according to all that we have heard with our ears.”

• Isaiah 37:16 – “O LORD of hosts, God of Israel, who dwells between the cherubim, you are the God, you alone, of all the kingdoms of the earth; you have made heaven and earth.”

• Hosea 13:4 – “But I am the LORD your God from the land of Egypt; you know no God but me, and besides me there is no savior.”

• Jeremiah 10:10 – “But the LORD is the true God; he is the living God, the everlasting King.” (emphasis on singularity and uniqueness)

3. “Only True God / True God”

• John 17:3 – “And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.”

• 1 Thessalonians 1:9 – “…you turned to God from idols to serve the living and true God.”

• Jeremiah 10:10 – “But the LORD is the true God; he is the living God, the everlasting King.”

• 1 John 5:20 – “…He is the true God and eternal life.”

Observations

1. In the Hebrew Bible, “Elohim” is plural in form but used with singular verbs in contexts like Genesis 1:1, Deuteronomy 6:4, showing that it often refers to one singular God.

2. The Shema (Deut 6:4) is central: at the time it was written, the idea of God as a plurality of persons was foreign.

3. Jesus and the New Testament affirm the one true God multiple times, including a clear identification in John 17:3.

4. Terms like “only God” or “true God” emphasize exclusivity and singularity, refuting the notion of multiple divine beings sharing the same nature.

The Father is the ONE GOD

• Malachi 2:10: "Have we not all one Father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?"
  
  

This verse clearly emphasizes the oneness of God: there is one Father and one God, the Creator. It demonstrates that in the Jewish understanding, the term "Father" and "God" refer to the same singular divine Person.

Jesus and the Jews affirmed this truth. The Jews repeatedly stated that they had one Father, which is God (John 8:41, 54). Jesus clarified that the God they claimed as Father is His own Father (John 20:17), confirming both the Father’s singularity and His unique Sonship.

Jesus’ prayer in John 17:3 further confirms this: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." Here, Jesus identifies the Father as the only true God, distinguishing Himself as the Son sent by the Father.

Thomas’ confession in John 20:28—“Thomas answered and said unto him, My Lord and my God”—expresses recognition of Jesus’ divinity and authority. This does not contradict that the Father is the one true God. Thomas sees in Jesus the fullness of God’s glory and authority, reflecting the Father’s nature. In other words, Thomas sees the Father revealed in the Son, as Jesus Himself said in John 14:9: “He that hath seen me hath seen the Father”.

Jesus’ appearances in the Old Testament further confirm His divine role. It was Jesus who appeared to Abraham, Moses, Joshua, and other patriarchs as the pre-incarnate Son (commonly called the Angel of the LORD). He even identifies Himself with the divine name “I AM” (Exodus 3:14), the eternal self-existent God. Throughout both the Old and New Testaments, God spoke through His Son, as Jesus Himself stated: “The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works” (John 14:10). He also affirmed in John 14:24: “He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.” This demonstrates that the Son has always acted as the Father’s messenger and representative, fully revealing God’s will and glory.

Ellen G. White affirms the mediatorial role of Christ: "Since the sin of our first parents there has been no direct communication between God and man. The Father has given the world into the hands of Christ, that through His mediatorial work He may redeem man and vindicate the authority and holiness of the law of God. All the communion between heaven and the fallen race has been through Christ. It was the Son of God that gave to our first parents the promise of redemption. It was He who revealed Himself to the patriarchs. Adam, Noah, Abraham, Isaac, Jacob, and Moses understood the gospel. They looked for salvation through man's Substitute and Surety. These holy men of old held communion with the Saviour who was to come to our world in human flesh; and some of them talked with Christ and heavenly angels face to face." (PP 366.1)

Yet when it comes to the identity of God, Jesus always referred to His Father. He consistently distinguished the Father as the one true God, showing that worship and knowledge of God are directed to the Father alone.

1 Corinthians 8:4-6 explains the nature of God in relation to the Son and believers: "As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." This passage clearly distinguishes the roles and identities of the Father and the Son. The Father is the one true God, the source of all things, while the Son, Jesus Christ, is the Lord through whom all things exist and by whom believers live. This confirms that the Father alone is God, and the Son, though divine in authority and function, does not confuse the Father’s singular identity.

Ellen G. White clarifies the identity of God: "The Lord Jesus Christ, the only begotten Son of the Father, is truly God in infinity, but not in personality." (UL 367.4) This highlights that Jesus shares in God’s divine nature in infinity but does not replace the Father’s singular personality as the one true God.

Regarding the relation and individuality of Father and Son, Ellen G. White further states: "The Scriptures clearly indicate the relation between God and Christ, and they bring to view as clearly the personality and individuality of each. God is the Father of Christ; Christ is the Son of God. To Christ has been given an exalted position. He has been made equal with the Father. All the counsels of God are opened to His Son." (CCh 76.4 - 76.5) 

This confirms that the Father and Son are distinct persons. Importantly, while the Son shares in divine authority, majesty, and the fullness of God’s power, this does not confuse their identities. The Father remains the one true God, and the Son’s divinity serves to reveal the Father, mediate salvation, and exercise authority under the Father, without replacing or merging with the Father’s singular personhood.

Hebrews 1:8-9 states: "But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." 

Notice the Father clearly says “thy God”, emphasizing that the Son, though addressed as God in terms of His majesty, authority, and divine role, is not the one true God. The Father remains supreme, and the Son is honored and given authority as God’s appointed mediator and king. Jesus Himself also confirmed this truth when He prayed, referring to the Father as “my God” (John 20:17 (Mark 15:34)).

The true God in 1 John 5:20 states: “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.” 

While some argue that this verse calls Jesus the true God, careful reading shows that John’s point is Christ reveals the true God—the Father—to us. The phrase “in his Son Jesus Christ” indicates that Jesus is the mediator through whom we know the true God, not the one true God Himself. The context of John 17:3, Hebrews 1, and the consistent testimony of Scripture confirms that the Father alone is the true God, and the Son manifests Him to humanity.

New Testament writers consistently describe God as the God and Father of Jesus (Romans 15:6; 1 Corinthians 8:6; Ephesians 4:6). Worship and acknowledgment of God are always directed to the Father, the one singular God.

Jesus and the Lawyer (Mark 12:28-34) provide further clarity. Jesus cites the Shema: "Hear, O Israel; The Lord our God is one Lord" (Mark 12:29), and the lawyer affirms this truth. This interaction confirms that the Jewish understanding of God referred to the Father alone, with no suggestion of a multi-person God.

Conclusion

• Malachi 2:10, along with John 17:3, Thomas’ confession, Jesus’ appearances in the Old Testament, His claim of the name "I AM," His teaching that His words are the Father’s words (John 14:10, 14:24), Ellen G. White’s statements on Christ as mediator and on His divine identity (PP 366.1; UL 367.4; CCh 76.4-76.5), Hebrews 1:8-9 with the emphasis on “thy God” and Jesus’ own confirmation “my God”, 1 John 5:20, and the writings of the New Testament, demonstrates that the one God is the Father. There is a real, distinct Father-Son relationship, and Thomas’ statement shows that the Father is perfectly revealed in the Son. The singularity of God is never compromised, and whenever Scripture speaks of "one God," it is always referring to the Father, the singular divine Person. The Son is the revealer and mediator of the true God, but not the one true God Himself. The Son’s divinity and authority do not confuse His identity with the Father; instead, it serves to glorify the Father and execute His divine will.