Tag: monotheism

Who is Your Daddy?

*1 Chronicles 1-3

Psalm 70

*Galatians 1              

-Devotion by Jeremy Martin (TN)                      

            The opening of Galatians is one of the (many) clear examples of Paul’s personal understanding of scripture, of the nature of the Most High God and of His Messiah, Jesus.  The thing to keep in mind about Paul is that he was a “good Jewish boy” (just like Jesus was), and a Pharisee who trained under the renowned Gamaliel (and likely the “Hillel” school associated with Gamaliel) .  The Pharisees were basically just what we’d call the “church leaders” of his time.

            There were 4 predominant Jewish “philosophies” at the time, and it’s very important historically to understand them and their differences with each other in order to fully grasp what being a “Pharisee” meant.  So here they are, in no particular order:

  1. Pharisees-Devout Jews who emphasized strict adherence to the Torah and the oral law. They believed in resurrection, an afterlife, and divine providence.
  2. Sadducees: A priestly and aristocratic group who accepted only the written Torah (Pentateuch) as authoritative, rejected the oral law, and did not believe in resurrection or an afterlife.
  3. Essenes: A separatist, ascetic group that lived in communal settlements (like Qumran), practiced ritual purity, and are associated with the Dead Sea Scrolls. They believed in divine predestination and awaited a messianic figure.
  4. Fourth Philosophy: A radical political and revolutionary movement advocating armed resistance against foreign rule, particularly Roman occupation. They opposed paying taxes to Rome, viewed submission to foreign powers as idolatry, and sought a theocratic Jewish state. This group is often identified with the Zealots and Sicarii (Remember Simon the Zealot?  Yea, this is what they’re talking about: more stabby stabby, less “oh that guy was really zealous”.  Look up “sicarii” for some really cool information about these guys.)

            So here is the thing, the Pharisees were (as every branch mentioned) FIERCELY monotheistic; they believed in the one God, the God Most High, Yahweh. This particular sect was so fiercely monotheistic that they literally posted copies of The Shema (Deut 6:4-5) beside the doors to their houses, put it in little boxes and tied it to their hands, and tied them in little boxes around their foreheads to remind themselves: “Listen Israel! Yahweh God, Yahweh is one.”  It was a big deal, so big that when Jesus was asked what the greatest commandment was in Mark 12:29-31 he quoted this (also note that the scribe agreed with him, and Jesus didn’t correct him).   That’s just what every good Jewish boy knew.  As good (Judeo-)Christians, we should know it too.

            My point in bringing this up is simply this: if Paul had come to a more “complex” understanding of the nature of God and His Christ as some modern apologists have suggested it would have been a huge, earth shatteringly tremendous, shockingly big deal.  It would have come up very clearly (not inferred) in conversation, and probably more than once.  There would have been screaming bouts and yelling, probably violence.  At least something in scriptures would have documented very clearly this huge diversion from an entire nation’s historical understanding of the nature of God, but it never comes up.  

Gal 1:1-4, LSB:

1Paul,…not sent from men nor through man, but through Jesus Christ and God the Father, who raised Him from the dead…3Grace to you and peace from God our Father and the Lord Jesus Christ,4who gave Himself for our sins …according to the will of our God and Father, 5to whom be the glory forever and ever. Amen.

            We see from the above that Paul believed that Jesus was The Christ (The “Messiah”, see May 8th devotional), that God raised Jesus from the dead, that Jesus gave himself for our sins, and that this sacrifice was done according to the will of our God and Father (to whom be the glory forever).  It’s pretty hard to have a “complex” reading of this, Paul delineates firmly between his God and his Messiah (as does Jesus, see John 20:17).  Almost all of Paul’s openings in his letters clearly delineate between God and His Christ, the man Jesus of Nazareth whom he believes is the Messiah (as did Jesus, see John 4:25).  All of the new testament authors (and Jesus himself) identify Jesus as the Christ, the Messiah.  It is not good to go beyond what is written (1 Cor 4:6), and that is what is written.  He is the Messiah, the son of David, the son of the living God (Matt 16:15).  He has to be, to fulfill the prophecies of the Messiah (see 2 Sam 7).

            As we can see in our 1 Chronicles 1-3 reading today, the Jewish folks have a passion for genealogy, we might view it as almost more of an obsession.  I never really understood that, but it’s simple, and very practical: the inheritance of the people was determined by ancestry.  In the book of Numbers (which has quite a bit of this type of genealogy) in chapters 34-36 it gives the breakdown of these inheritances for the Jews.  The obsession was because, simply, that determined where you lived, who you were, and what you got.  Want to be a priest in the nation of Israel?  Well, who’s your daddy? Let’s break out the genealogical scrolls and trace you backwards because if you can’t make a pretty straight genealogical line from you to Aaron, you aren’t qualified.  This concept ended up being carried over generationally, because who you were determined your inheritance.

            This type of genealogical thinking is entrenched in the Jewish mentality because of this, and that’s why 2 of the gospels make a point to break down the genealogy of Jesus in order to prove that he met the requirements of being the “Messiah” or “Christ” (Matt and Luke), but Jesus also exemplified the loving nature of God towards His creation. John the baptist (in Matt 3:9) warns the people not to think that because Abraham is “their father” that they’re safe, because it is faith that determines spiritual lineage (Rom 4:16, Gal 3:7) and not genealogy.  In John 8:44 Jesus tells some of the religious leaders that “You are of your father the devil”.  This is not to imply that their biological father was Satan, but to explain that true spiritual paternity is determined by behavior, actions, and attitude.  So with that understood, let me ask you the question: who is YOUR daddy?

            Our Father in heaven is the Most Gracious, the Most Merciful.  He has given us blessings abundantly, even when we didn’t deserve them, and even when we were acting in opposition to His will.  He forgives freely to those who ask, He is faithful, He is loving, He comes running to meet us along the path when we wake up and begin to return home from our own folly.  Even when He is wronged, He stands waiting with outstretched arms for His children to return.  He is patient, He is kind, He always keeps His promises, and He will make a way for those who love and seek Him.  He LOVES YOU SO MUCH that He sent His only begotten son to die to make a way for you.

            So, again: who is your daddy?  Read the above paragraph very carefully.  If you are reflecting all of those traits, then you too are a child of the living God.  If you are not reflecting those traits listed above stop for a moment, and with fear and trembling consider your path and who your father is, and how to return to the loving arms of the God who made you.

REFLECTION QUESTIONS

  1. What single thing can you do better to reflect the nature of God in your life?
  2. What flaw do you personally feel is the most detrimental to you, and how can you fix it?
  3. We are to regularly examine and test ourselves (2Cor 13:5): How do you normally do?
  4. Who is your Father, today?  What about yesterday?  Tomorrow?

PRAYER

Father God, my father, please show me what I can do better.  Please teach me Your ways, and let me humbly seek after You with all my heart.  Please forgive me when I fail You, as I so often do, and cleanse my heart of all wrongdoing and wrong thinking.  Guide me on the path that leads to Your kingdom.  Thank you for sending Your son to teach us, grant us the wisdom to listen.  In Jesus name, Amen.

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Listen – and Act Accordingly

Deuteronomy 5-7

These 3 chapters continue to reiterate the importance of REMEMBERING. Moses is addressing the new generation of Israel, preparing their hearts to enter the long-awaited Promised Land. We read in chapter 5 the repeated Ten Commandments, and Moses’ encouragement to follow these laws that bring life and blessing, “that you may live long in the land that you shall possess.” The Israelites are repeatedly reminded throughout these chapters that these laws are meant to serve them for generations to come; Moses emphasizes over and over again the cruciality of ensuring that their children and their children’s children not forget the foundation provided to their ancestors via these laws. 

Chapter 6 is home to one of the most well-known prayers in the Bible, the Shema Yisrael, which has remained embedded in Jewish culture to this day. Ancient Jews combined Deuteronomy 6:4-5 with other Torah passages (Deut. 11:13-21; Num. 15:37-41), reciting the words every morning and every evening. This prayer became ingrained in Jewish tradition, and was widely practiced in the Second Temple Period. Jesus declared it the greatest commandment in the Torah in Mark 12:29-31. 

“The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” – Mark 12:29-31

Many of us memorized these verses at a young age. What gives this prayer such immense significance? Well, to the Jews at the time (and through history), it is a pledge of allegiance to God, emphasizing three main ideas:

  • Monotheism: The Shema asserts that there is only one true God, distinguishing Israelite faith from the surrounding polytheistic religions of the ancient world. (Deut 6:4)
  • Covenantal Relationship: The Shema affirms Israel’s special relationship with God, requiring wholehearted love and devotion. (Deut 6:5)
  • Daily + Generational Remembrance: It is recited morning and evening, reinforcing a life centered on God’s commandments, and ensuring that it is passed down to future generations. (Deut 6:6-9)

These truths remain relevant to us today, and this prayer is a beautiful, concise way to remind ourselves what Moses stressed throughout these passages. 

Something interesting about the opening line of the Shema, “Hear, O Israel,” is that in Hebrew, “hear,” or “shema,” does not only mean to listen. It means to listen and then act accordingly. It is directly tied to action. And the word “love,” or “ahavah,” similarly means to act in love. It’s more than just a feeling; it’s active obedience and loyalty. It’s a call for the Israelites to be faithful to their covenant with Yahweh. We, too, have a covenant with Yahweh, a renewed covenant with new laws and a new Promised Land. But as Jesus clarified, this command remains true, and we must make the active decision to live out the Shema each and every day. 

-Isabella Osborn

Reflection Questions:

  1. What are some practical ways you can incorporate Scripture into your daily life to ensure that you keep them on your heart, as to better remember and live by God’s Word?
  2. The Shema calls us to love God with everything we are. How can you intentionally cultivate a deeper love for Him in your daily life?
  3. Just as Israel was called to pass down God’s truths, we are called to disciple others. Who are you investing in spiritually? How can you be intentional about sharing your faith—whether with your family, friends, or community?
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A Prayer of Praise from Paul

Old Testament: 2 Chronicles 14-16

Poetry: Psalm 5

*New Testament: 1 Timothy 1

     Today I want to break down a single verse in praise to God and consider what Paul was getting at:

“Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:17)

     We are quite ready to think of God as a king, since we are so familiar with the language of God’s kingdom from the Old Testament, but God is rarely called “king” in the New Testament. I see Matthew 5:35, here, 1 Timothy 6:15, and Revelation 15:3. The fact that Paul is choosing to use this language at all probably means he is doing something special, trying to point to attributes of God he feels the Ephesians should be dwelling on.

     You may recall that New Testament Greek has no word meaning “eternity.” But that concept has been put into English translations where people thought it sounded right. It has been suggested that the history of these insertions was aided by some unhelpful translations of the Greek in Jerome’s Vulgate Latin (back in the fourth century), affecting how later versions were produced. (For example, Revelation 10:6 has a phrase which in the Vulgate is something like “there will be no more time” rather than “there will be no more delay”.) So, the first words of praise in 1 Timothy 1:17 are more like “Now to the King of the ages.”

     It has been pointed out before that when the Bible begins it never tries to explain who God is, it assumes the existence of God. There is no great effort put in to describe God as “eternal” in the sense philosophy attaches to that word. It seems obvious that God is beyond the scope of the universe God created, and we accept that God is beyond our understanding. Romans 16:26 is a text with a similar sort of feel.

     The next term used to describe God is given in the NASB as “immortal.” In 1 Corinthians 15:53 Paul uses two images to describe how our frail bodies will change with resurrection. In the NASB it says we need to “put on the imperishable” and “put on immortality”. Another way to express those ideas might be to put on “incorruption” (the inability to decay) and “immortality” (the inability to die). The term Paul used in 1 Timothy 1:17 was the one for incorruption or imperishability. Paul referred to God this way one other time, in Romans 1:23. When Paul returned to praising God in 1 Timothy 6:16 he used the other term from 1 Corinthians 15:53, and described God as “immortal,” so the letter does use both words. I guess the NASB put the wrong word in chapter one because they wanted to have a more commonly understood term.

     The third term applied to God is “invisible.” The Greek term itself simply takes the word for “visible” and puts “a” at the start to negate it. This kind of word construction happens a lot with terms we are familiar with, like “amoral,” or “agnostic” (“not knowing”). With this word the meaning is a bit ambiguous, maybe saying “invisible,” maybe saying “unseen.” This is another case where Paul returns to the topic in 1 Timothy 6:16. The word is used just a few other places in the New Testament: Romans 1:20, Colossians 1:15 and 16, and Hebrews 11:27.

     The fourth point Paul makes is that God is the only God. This is classic Jewish theology, basic day-one stuff. Abraham understood this, Moses stated this clearly in Deuteronomy 6:4. The language Paul uses to describe it I could transliterate in English letters as “mono Theo” – “one God,” close to how monotheism gets its name. For similar language elsewhere in the New Testament you could look at John 5:44, 17:3; Romans 16:27; Jude 4. Of course, other passages of scripture establish that God is the only God, just with different words.

     By the way, if you are using a translation that has the phrase “only wise God” and wondered about that, I checked on it in my book that tries to track all the differences in the Greek manuscripts for the New Testament. The committee that produced the book figured that difference pretty certainly got into the text for the King James Version (and thus all the translations that follow from it) by way of a copyist who was remembering the phrasing in Romans 16:27. There are manuscripts from too many lines of transmission without the extra word to think that it was originally in 1 Timothy 1:17. But it is still obviously a legitimate way that Paul wrote about God so there is nothing wrong with the phrase.

     The fact that Paul called for “honor” to be given to God brings up John 5:23, where we are told that those who do not honor the son do not honor the Father who sent him. It also brings up John 8:49, where Jesus says that he honors his Father.

     That God receives “glory” brings up Romans 16:27, where Paul calls for God to receive glory – and that glory was to come to God through Jesus Christ. Also Philippians 2:11, “that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

     The phrase given as “forever and ever” is more like “to the ages of the ages” – as there was no word for eternity to use so this is casting the intention far into the future.

     “Amen” – “truly,” or “so be it.” Please be careful what you say Amen to, because it is supposed to mean you are agreeing, and that is supposed to matter.

     I suspect that Paul thought his audience would be familiar with a lot of scripture, so it may be necessary to follow up on some of the references I listed to get all the meanings he intended them to see. Particularly it may be necessary to read part of chapter six before everything ties together, as I suspect Paul intentionally linked these two parts to each other.

     The single verse we have examined is a prayer, seeking to exalt God. I can’t be sure whether breaking it down this way has caused you to gain insights, but I figure it was worth a try once. Now please put it back together again and take the time to pray Paul’s prayer. Give it time and heart. It’s short, you can say it more than once if you choose. You don’t have to use the words your Bible version offered, you have enough words to choose from now to put it in the terms that make sense to you. And if it strikes a chord with you, maybe you will even choose to memorize it. Amen.

Reflection Questions

  1. Why do you think Paul put a prayer into the middle of his letter to Timothy?
  2. Why do you think Paul emphasized, in his prayer, that God was the King?
  3. How often do you pray to God with just praise? How often with prayers that are not your own words? Have you had experiences of prayer in the past that you look back on with great joy, but that you just haven’t taken the opportunity / effort / whatever to put back into your life recently?

Daniel Smead

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