God Was Once a Man

Biblical monotheism is sharper than the claim that the LORD is the greatest god. In Isaiah 43:10 he declares, “Before Me no god was formed, and after Me none will come.” Isaiah 44:6 and 45:5 press the same point: he is the first and the last, and besides him there is no God.

This rules out two very different errors at once:

• A pantheon. There is no committee of deities with the LORD at the top; the others are, in Isaiah’s words, nothing.
• Deification of creatures. If no god was formed before or after him, then no human or angel can become a god in the same sense. This is the precise point at issue in God was once a man and exaltation and eternal families: a doctrine that humans may one day become gods of the same order collides directly with Isaiah’s denial that any such god exists.

The Shema confesses that the LORD our God, the LORD is one, and the first commandment forbids any other gods before him. In biblical thought, the test of monotheism is not only what you say about God but whom you worship. Idolatry is condemned not because the idols are powerful rivals but because worship has been diverted from the only One who deserves it.

This is why the question to put to any worldview is concrete: does it leave worship where the LORD placed it, or does it move worship toward a prophet, an angel, a self, or a future divinized humanity?

Scripture anticipates that impressive new claims will arise, and it supplies a test. Deuteronomy 13:1-5 says that even a prophet who gives a sign or wonder that comes true must be rejected if he then says, “Let us follow other gods.” The miracle does not validate the message; the message is judged by whether it keeps Israel with the LORD.

That principle still does real work. It means a movement cannot establish itself merely by claiming revelation, success, or wonders; it must be weighed against the worship God has already revealed. This is developed further in public revelation and prophetic tests, and it bears directly on claims such as Muhammad was foretold in the Bible.

Christian faith does not break this monotheism; it confesses it. In 1 Corinthians 8:6, in a world of “many gods,” Paul names “one God, the Father” and “one Lord, Jesus Christ, through whom all things came.” Richard Bauckham reads this as Paul drawing Jesus into the one identity of the God of Israel rather than setting up a second god beside him.

So the Trinity is monotheism, not a denial of it: the one God is confessed as Father, Son, and Spirit, and worship still rests on the one LORD; never divided among rivals, never handed to a creature.

The strongest objection cuts two ways. A Jewish or Muslim critic says the New Testament’s worship of Jesus itself breaks monotheism, the charge behind the Trinity is shirk. A skeptic notes that the Old Testament sometimes speaks of other “gods” (the divine council of Psalm 82, the “gods” of the nations) and asks whether Israel was really monotheist at all.

The reply to both is the same distinction. Biblical monotheism is not the claim that no spiritual being but the LORD exists. It is the claim that only the LORD is God: uncreated, the maker of all, the sole object of worship. The “gods” of the nations are idols or created powers, never deities formed before or after him. And the New Testament does not place Jesus beside that one God as a second. It places him within the divine identity, so that worshiping the Son is worship of the one God, not of a rival. Adding a creature would break the Shema. Confessing that the one God is Father, Son, and Spirit does not.