1 Timothy 2:5

This emphatic statement as to the unity of the Godhead is suggested by the singular σωτῆρος just preceding. The εἷς neither affirms nor denies anything as to the complexity of the nature of the Godhead; it has no bearing on the Christian doctrine of the Trinity; it simply is intended to emphasise the uniqueness of the relations of God to man. The use of one, with this intention, is well illustrated by Ephesians 4:4-6, ἓν σῶμα, κ. τ. λ. The current thought of the time was conscious of many σωτῆρες. In contrast to these, St. Paul emphasises the uniqueness of the σωτήρ and θεός worshipped by Christians. The contrast is exactly parallel to that in 1 Corinthians 8:6, εἰσὶν θεοὶ πολλοί, καὶ κύριοι πολλοί · ἀλλʼ ἡμῖν εἶς θεὸς ὁ πατήρ … καὶ εἷς κύριος Ἰησ. Χρ. The question as to the mutual relations of the Persons of the Godhead had not arisen among Christians, and was not present to the writer's mind. Indeed if it had been we could not regard the epistle as a portion of revealed theology. Revealed theology is unconscious. The prima facie distinction here drawn between εἷς θεός and εἷς μεσίτης would have been impossible in a sub-apostolic orthodox writer.

Again, the oneness of God has a bearing on the practical question of man's salvation. It is possible for all men to be saved, because over them there are not many Gods that can exercise possibly conflicting will-power towards them, but one only. See also Romans 3:30. One Godhead stands over against one humanity; and the Infinite and the finite can enter into relations one with the other, since they are linked by a μεσίτης who is both God and man. It is noteworthy that μεσίτης θεοῦ κ. ἀνθρώπων is applied to the archangel Michael in The Test. of the Twelve Patriarchs, Daniel 6:2.

ἄνθρωπος explains how Christ Jesus could be a mediator. He can only be an adequate mediator whose sympathy with, and understanding of, both parties is cognisable by, and patent to, both. Now, although God's love for man is boundless, yet without the revelation of it by Christ it would not be certainly patent to man; not to add that one of two contending parties cannot be the mediator of the differences (Galatians 3:20). See also Romans 5:15. Again, we must note that ἄνθρωπος (himself man, R.V., not the man, A.V.) in this emphatic position suggests that the verity of our Lord's manhood was in danger of being ignored or forgotten.