This error of the Jews therefore concerning the reference of the present passage to angels, which Lyra also follows in his interpretation, is exploded; and from this text, according to the letter, the doctrine is established that there is a _plurality_ in the _Godhead_, which doctrine was also determined above, Gen. 1:26, where God said, "Let _us_ make man in our image." All these passages argue, in the first place, for the unity of the divine essence. For the uniform expression in them all is, "And God said." And in the next place, they argue also for the plurality, or according to the general term used, a _Trinity_ of persons in the Godhead. All these mysteries however are more fully revealed in the New Testament. As for instance, when Christ commands believers to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. The Three Divine Persons in the Godhead therefore were thus at once shadowed forth at the very beginning of the world, and were afterwards clearly understood by the prophets, and at length fully revealed in the Gospel. The meaning of this passage therefore stands perfectly plain, that the intent of Adam and Eve was to become like God or to secure his image. Now the image of the invisible God is the Son, "by whom all things consist," Col. 1:17. Wherefore Adam by his sin dashed against the very person of Christ, who is the true image of God. These great things are but briefly and obscurely set before us in this divine narrative. There is no doubt however that Adam himself drew from them numberless sermons for his family and posterity; in the same way as the prophets after him evidently contain various allusions to these mysteries and wrap them up in marvelous indications, which the Gospel finally reveals in open and bright manifestation. It makes also for our interpretation of the present passage that the name of God used is Jehovah, which cannot signify any creature, being a name which is applied absolutely and only to the Creator himself. And what does the Creator here say? "Adam is become as one of _us_." Now here most assuredly neither our profession nor our faith will tolerate receiving these words as being spoken or as having reference to angels. For who will dare to say that God is one of the angels, or that an angel is one of the _us_, the ELOHIM? The glorious God is above all angels and over all creatures! How therefore can God make himself only equal to the angels!