Monotheism and the Heart of God in Christian Theology
Christian theology affirms monotheism, the belief in one God, as a foundational truth, deeply rooted in both the Old and New Testaments [1]. This belief is not merely an abstract concept but has profound implications for how believers are to relate to God and to one another.
The unity of God is asserted throughout Scripture. Moses declares, "The Lord your God is one Lord" (Deuteronomy 6:4), and this is presented as a basis for loving God supremely [1]. The prophet Isaiah records God's own assertion: "I am the first and I am the last; besides me there is no god" (Isaiah 44:6) [1]. Jesus himself affirmed this, quoting Deuteronomy 6:4 in response to a question about the most important commandment (Mark 12:29-30) [1]. The apostles likewise upheld this truth, with Paul stating, "there is one God" (1 Timothy 2:5) and "one God and Father of all, who is over all and through all and in all" (Ephesians 4:6) [1]. This absolute monotheism implies that God is the ultimate cause or allowance of all things, as seen in the interpretation of accidental death in Exodus 21:13 and Deuteronomy 19:4-5 [2].
This commitment to monotheism serves as a theological basis for universal access to God's forgiveness. Paul argues in Romans 3:29-30 that if there is only one God, then this God must be equally the God of both Jews and Gentiles. Consequently, all people must be able to approach God on the same terms, through faith [3]. The belief in one God is also presented as a fundamental article of faith for Christians, distinguishing them from the polytheism of other cultures [7].
The Christian understanding of monotheism is consistent with the deity of Christ and the Holy Spirit. While affirming one God, Christian theology also teaches that Jesus Christ is God and that the Holy Spirit is God [1]. For instance, Jesus states, "I and the Father are one" (John 10:30), and the Apostle John refers to the Father, the Word, and the Holy Spirit as "three that bear record in heaven" (1 John 5:7) [1]. The fullness of the Godhead is understood to dwell bodily in Christ [1]. John Gill, commenting on Colossians 2:9, explains that "the fullness of the Godhead" refers to the essence and nature of God, not merely divine attributes, and that this dwells in Christ's human nature in the most eminent manner [5]. Jamieson, Fausset & Brown further clarify that the Greek term theotes (Godhead) signifies the very essence and nature of God, indicating that Christ, as man, was not merely God-like but fully God [6].
The unity of God is also reflected in the call for unity among believers. The desire for Christians to have "one mind and one mouth" in glorifying God is linked to the concept of a "singleness of heart" and "oneness of affection" [4]. This unity of heart, in opposition to a divided or hypocritical heart, is seen as essential for sincere worship and for pursuing God's will with a unified purpose [8]. God's greatness and wonderful works, including creation and providence, further exhibit His singular nature and power [1].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Unity of God — A ground for obeying him exclusively -- De 4:39,40. A ground for loving him supremely -- De 6:4,5; Mr 12:29,30. Asserted by God himself. -- Isa 44:6,8; 45:18,21. Christ. -- Mr 12:29; Joh 17:3. Moses. -- De 4:39; 6:4. Apostles. -- 1Co 8:4,6; Eph 4:6; 1Ti 2:5. Consistent with the deity of Christ and of the Holy Spirit -- Joh 10:30; 1Jo 5:7; Joh 14:9-11. Exhibited in His greatness and wonderful works. -- 2Sa 7:22; Ps 86:10. His works of creation and providence. -- Isa 44:24; 45:5-8. His being alone possessed of fore-knowledge. -- Isa 46:9-11. His exercise”
- Leviticus (Protestant academic) “Tyndale House on Leviticus 14:34: 14:34 I may contaminate: In the absolute monotheism of biblical language, God causes or allows everything. For example, Exod 21:13 describes an accidental death as something that God allowed to happen (see also Deut 19:4-5).”
- Romans (Protestant academic) “Tyndale House on Romans 3:29: 3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.”
- Romans (Baptist/Reformed) “John Gill on Romans 15:5: That ye may with one mind and one mouth;.... This is the end for which the above request is made, and shows, that a cordial and sincere affection for one another is necessary to the worshipping of God with one consent, to a joining together in acts of religious service, both in praying to God, and in praising of him, which latter seems here chiefly designed; for how should there be an agreement of heart and voice, of mind and mouth, in praising God, unless there is a singleness of heart, and oneness of affection? This is necessary in order to glorify God, even the F”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:9: For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalt”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:9: For--"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c. the fulness-- (Col 1:19; Joh 14:10). of the Godhead--The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God. bodily--not merely as before His incarnation, but now "bodily ”
- James (Baptist/Reformed) “John Gill on James 2:19: Thou believest that there is one God,.... These words are a continuation of the address of the man that has works, to him that boasts of his faith without them, observing to him, that one, and a main article of his faith, is, that there is one God; which is to be understood in the Christian sense, since both the person speaking, and the person spoken to, were such as professed themselves Christians; so that to believe there is one God, is not merely to give into this article, in opposition to the polytheism of the Gentiles, or barely to confess the God of Israel, as be”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 11:19: And I will give them one heart,.... In opposition to a divided heart, Hos 10:2; divided between the true God and idols, wavering and halting between two opinions, sometimes serving God, and sometimes Baal; a heart to pursue one way of worship, and to serve the Lord with one shoulder or consent, Jer 32:40; a heart sincere to God and man, in opposition to a double or hypocritical one, Psa 12:2; a heart single to the honour and glory of God, and firmly attached to his word and worship: also concord, harmony, an unity of affections to one another, so as to be of one hea”