Lesson 2 – The One True God: His Oneness and Nature
Introduction: Not All Gods Are Alike
In a world of many gods, Israel proclaimed something radical: “The LORD is one.” (Deuteronomy 6:4)
Ancient Near Eastern religions told stories of many gods at war, limited in power, shifting in mood. But Israel’s confession was unique. The God of Abraham, Isaac, and Jacob is not just another deity in a crowded pantheon. He is the only true and living God. When Jesus was asked by one of the scribes in Mark 12:28 which was the greatest of the commandments, he began by quoting what the Jews call the Shema:
“The most important is Listen, Israel! The Lord our God, the Lord is one. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.” (Mark 12:29–30, CSB)
Jesus continued the conversation by affirming the scribe’s insight and emphasized that to love God and love one’s neighbor is more important than all burnt offerings and sacrifices. This shows that God is not only one in essence, but calls His people to be united with Him in love and obedience — not ritual alone.
“Listen, Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart, with all your soul, and with all your strength.” (Deuteronomy 6:4–5, CSB)
This belief in one God forms the foundation of biblical faith. Unlike polytheism (many gods) or pantheism (god is all), biblical monotheism teaches that there is one God who is distinct from creation, yet intimately involved with it. This God is whole, holy, and knowable. And He is not just powerful, He is personal.
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I. The Oneness of God
“I am the LORD, and there is no other; there is no God but me. I will strengthen you, though you do not know me,” (Isaiah 45:5, CSB)
“You believe that God is one. Good! Even the demons believe—and they shudder.” (James 2:19, CSB)
God’s oneness means He is not divided or composed of parts. His nature is simple, integrated, and whole. He does not change or fluctuate. His justice is not in tension with His mercy; His power is never separated from His goodness.
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II. God’s Incommunicable Attributes
These are characteristics unique to God. They are not shared with creation.
• Aseity (Self-existence):
“God replied to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent me to you.’” (Exodus 3:14, CSB)
This declaration is one of the most profound self-disclosures in Scripture. God’s name, "I AM," reveals His aseity—His self-existence and eternal nature. He is not contingent on anything or anyone. As theologian John Frame explains, this name indicates that God is "the one who exists by himself and is the source of all other being." God’s name expresses both being and presence. He is the God who is, who was, and who is to come (cf. Revelation 1:8). He is always present, always active, and always faithful to His covenant promises.
Theologians have noted that this divine name implies both immutability (unchanging nature) and eternality. The Septuagint translates the Hebrew phrase as ??? e?µ? ? ??, "I am the being," linking it with Greek philosophical thought and later Christian reflection on God’s necessary existence. In practical terms, this means the God who called Moses is the same God who calls us—and He is fully reliable.
Jesus Christ identifies Himself with this divine name in the Gospel of John. On several occasions He says, "I am" (Greek: ??? e?µ?) in ways that echo Exodus 3:14. Most notably, in John 8:58, Jesus says, "Truly I tell you, before Abraham was, I am." (CSB) This was not lost on His audience, who took up stones to stone Him for blasphemy (John 8:59), recognizing that He was making a claim to divinity. Jesus uses this phrase again in John 6:35, 8:12, 10:11, and other "I am" statements, further revealing God's nature as present, self-existent, and relational in the person of Christ.
Scripture reflects on this reality in many places:
• “Before the mountains were born, before you gave birth to the earth and the world, from eternity to eternity, you are God.” (Psalm 90:2, CSB)
• “Every good and perfect gift is from above, coming down from the Father of lights, who does not change like shifting shadows.” (James 1:17, CSB)
• Eternity:
“Before the mountains were born, before you gave birth to the earth and the world, from eternity to eternity, you are God.” (Psalm 90:2, CSB)
God’s eternity means that He exists beyond the confines of time. He has no beginning and no end, and all moments in time are equally present to Him. This truth sets God apart from all created beings, who are time-bound and transient. As Isaiah 57:15 declares, “For the High and Exalted One, who lives forever, whose name is holy, says this: ‘I live in a high and holy place...’” (CSB). God’s eternal nature assures us that His promises are never outdated, His presence never fades, and His purposes will never fail.
Theologically, this attribute affirms God’s sovereignty over history and His faithfulness throughout generations. Scripture consistently celebrates God’s enduring reign: “Your throne has been established from the beginning; you are from eternity.” (Psalm 93:2, CSB). Furthermore, in Revelation 1:8, God declares, “I am the Alpha and the Omega... the one who is, who was, and who is to come, the Almighty.” (CSB)
In the New Testament, Jesus Christ is revealed as eternal, affirming His divine nature. John 1:1–2 proclaims, “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning.” (CSB) Jesus says in Revelation 22:13, “I am the Alpha and the Omega, the first and the last, the beginning and the end.” These declarations demonstrate that the eternity of God is fully revealed in Christ, confirming His deity and divine participation in the eternal nature of God.
Science also touches this realm indirectly. The Big Bang theory suggests a beginning to the physical universe, which implies that whatever caused it must be outside of time and space. God’s eternity provides a coherent explanation for the origin of time itself.
• Immutability (Unchangeableness):
“Because I, the LORD, have not changed, you descendants of Jacob have not been destroyed.” (Malachi 3:6, CSB)
“Jesus Christ is the same yesterday, today, and forever.” (Hebrews 13:8, CSB)
God’s immutability means that His nature, character, and purposes never change. He is not subject to growth, decay, or fluctuation. This provides a foundation of stability and trust for His people—His promises remain true, His character remains good, and His love endures forever (Psalm 100:5).
Theologically, immutability is linked to God's perfection. A change would imply improvement or decline, and a perfect being can do neither. As Numbers 23:19 affirms: “God is not a man, that he might lie, or a son of man, that he might change his mind.” (CSB)
In the New Testament, Jesus Christ, who is the full revelation of God, is described as unchanging. Hebrews 13:8 explicitly ties this immutability to Jesus, affirming His divine nature: “Jesus Christ is the same yesterday, today, and forever.” (CSB). His unchanging identity secures our confidence in His words, His work on the cross, and His ongoing intercession.
Scientific laws, such as the constancy of physical constants (like the speed of light or gravitational force), point to an orderly, stable universe—one that reflects the character of its unchanging Creator. Just as these laws provide a consistent framework for life and exploration, God's unchanging nature provides a consistent foundation for faith and spiritual growth.
This doctrine also has personal implications: because God does not change, neither does His call to holiness, His mercy toward the repentant, or His justice against sin. He remains faithful even when we are faithless (2 Timothy 2:13).
“Because I, the LORD, have not changed, you descendants of Jacob have not been destroyed.” (Malachi 3:6, CSB)
“Jesus Christ is the same yesterday, today, and forever.” (Hebrews 13:8, CSB)
• Omniscience (All-Knowing):
“O LORD, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O LORD, you know it altogether.” (Psalm 139:1–4)
“Lord, you know everything; you know that I love you.” (John 21:17b)
• Omnipotence (All-Powerful):
“Oh, Lord GOD! You yourself made the heavens and earth by your great power and with your outstretched arm. Nothing is too difficult for you!” (Jeremiah 32:17, CSB)
• Omnipresence (Everywhere Present):
“Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Psalm 139:7–8)
“God is spirit, and those who worship him must worship in spirit and truth.” (John 4:24)
“But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!” (1 Kings 8:27)
• Simplicity:
The doctrine of divine simplicity teaches that God is not composed of parts, characteristics, or components that exist independently within Him. Rather, God’s essence is unified and indivisible. This means that all of God's attributes—such as holiness, justice, love, and power—are one and the same in His being, perfectly harmonized without conflict or division.
While the Bible does not state this doctrine explicitly in a single verse, it is inferred from passages emphasizing God’s oneness and unity, such as Deuteronomy 6:4:
“Hear, O Israel: The LORD our God, the LORD is one.” (CSB)
and Exodus 3:14:
“God replied to Moses, ‘I AM WHO I AM.’” (CSB)
Theological reflections from church fathers like Augustine and later systematic theologians emphasize that God's simplicity affirms His transcendence above created distinctions. It guards against viewing God as a composite being made up of independent qualities and preserves the idea that God’s essence is absolute and perfect.
Simplicity underscores that God is fully self-sufficient and does not rely on anything outside Himself for His existence or nature. This attribute sets God apart from all created beings, which are complex, changeable, and contingent.
• Transcendence:
“For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8–9)
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III. God’s Communicable Attributes
These are attributes of God that humans can reflect in part.
• Love:
“Anyone who does not love does not know God, because God is love.” (1 John 4:8)
This foundational truth highlights the profound unity and simplicity of God’s nature. Because God is simple and indivisible, His essence is love itself—not merely one attribute among many. This has deep implications for the incarnation: when the Word became flesh in Jesus Christ, the fullness of divine love was revealed in human form. Jesus perfectly embodied God’s nature, demonstrating that the love of God is not abstract or distant but personal, relational, and active.
Furthermore, through the Spirit, believers are invited into this life of divine love. The indwelling Spirit enables us to participate in God’s simple nature by producing love within us, transforming us into the image of Christ. Our unity with God and with one another reflects God’s own simplicity and relational oneness, showing that the doctrine of divine simplicity is not just a theological abstraction but a lived reality in the body of Christ.
• Holiness:
“You shall be holy, for I the LORD your God am holy.” (Leviticus 19:2)
“As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct.” (1 Peter 1:14–15)
“Be holy, because I am holy” encapsulates the profound otherness and purity of God. This "total otherness"—God’s complete transcendence and distinctness from creation—invites a deep relational posture toward Him. It is not merely about moral behavior, but about entering into a genuine I-Thou relationship, as Martin Buber describes, where God is the ultimate Thou, wholly separate yet intimately present.
“As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct.” (1 Peter 1:14–15)
R.C. Sproul emphasizes that the holiness of God reveals both His purity and His separateness—His "wholly other" nature—which should inspire reverence and awe. This calls for a response not based on human merit, but on grace made possible through Christ’s atoning sacrifice. We cannot approach God apart from Christ’s work on the cross, which bridges the infinite gap between Creator and creature.
Scripturally, this is affirmed in Hebrews 10:19–22, where believers are exhorted:
“Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings.” (CSB)
Thus, the total otherness of God calls us to reverent love and worship, made accessible only through Christ, fostering a living, personal relationship that is both awe-filled and intimate.
• Wisdom:
“If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5)
“If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5, CSB)
The Hebrew concept of Chokmah (???????), commonly translated as wisdom, is a central theme in Old Testament wisdom literature. It refers not only to practical skill but to the deep, divine wisdom that undergirds creation itself. Proverbs 8 personifies Wisdom as calling out to humanity, declaring her presence before creation:
“The LORD possessed me at the beginning of his way, before his works of old. I was appointed from eternity, from the beginning, before the earth existed.” (Proverbs 8:22–23, CSB)
“When he established the heavens, I was there; when he drew a circle on the face of the deep...” (Proverbs 8:27, CSB)
This personification prefigures Christ, who is revealed in the New Testament as the eternal Word and Wisdom of God. Paul identifies Christ as “the wisdom of God” (1 Corinthians 1:24, CSB), the one through whom all things were made (John 1:1–3, CSB).
The whole point of creation centers on Christ. C.S. Lewis, in his essay The Grand Miracle, reflects that the incarnation of Christ is the “single most incredible event in history,” the ultimate revelation of God’s wisdom and love.
Through Christ, the Wisdom of God, we understand that creation is not a blind accident but a purposeful, loving act. This wisdom invites us into relationship, not only with creation but with the Creator himself, who makes all things new (Revelation 21:5).
“For in him all things were created: things in heaven and on earth, visible and invisible... all things have been created through him and for him.” (Colossians 1:16, CSB)
“Christ, whom we proclaim, warning and teaching everyone with all wisdom...” (Colossians 1:28, CSB)
Thus, the wisdom literature and New Testament revelation unite to point us to Jesus Christ as the eternal, divine Wisdom of God, the foundation and goal of all creation.
Wisdom and Creation: Reflecting Divine Truth
C.S. Lewis, in The Grand Miracle, explores how various aspects of creation reflect the wisdom of God revealed in the incarnation of Christ. He highlights the human body/spirit duality, which shows a deep unity of the physical and the spiritual—mirroring how Jesus, fully God and fully man, united divinity and humanity in one person.
Lewis also points to the intricate symbiotic relationships in nature, where different species depend on each other for survival, demonstrating cooperation and harmony designed by a wise Creator rather than random chance. Nature’s selective processes show both complexity and order, which point beyond themselves to the wisdom behind creation.
These realities in the natural world parallel the incarnation’s profound truth: God’s wisdom is not an abstract principle but an active, loving presence that sustains all things. The wisdom of God is therefore revealed both in the created order and supremely in the person of Jesus Christ, who is the “Word made flesh” (John 1:14, CSB).
“For by him all things were created: things in heaven and on earth, visible and invisible... all things have been created through him and for him.” (Colossians 1:16, CSB)
This interconnectedness and purpose in creation invite us into a deeper relationship with the Creator, who reveals Himself not only in Scripture but in the very fabric of the world around us.
• Faithfulness:
“Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations.” (Deuteronomy 7:9)
God’s faithfulness is intimately connected with His covenantal love, often expressed by the Hebrew word chesed—a steadfast, loyal, and covenantal kindness that defines His relationship with His people. Jim Wilder, in his book Renovated, emphasizes that this faithfulness invites a deep attachment, a bond between God and His people that transforms them from the inside out.
This covenantal love is not merely an abstract idea but a living reality revealed supremely in Jesus Christ, who fulfills the covenant perfectly through His life, death, and resurrection. Through Christ, God’s chesed is poured out on believers, inviting them into a transformative relationship that changes hearts and minds.
Furthermore, this divine love continues through the Holy Spirit, who dwells within believers, guiding, comforting, and sanctifying them. The Spirit reveals God’s character and enables us to live in faithful response to His covenantal love.
Scripture reflects this ongoing relationship:
“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” (Romans 5:8, CSB)
“And I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth.” (John 14:16–17a, CSB)
“The LORD is compassionate and gracious, slow to anger, abounding in faithful love.” (Psalm 103:8, CSB)
Our transformation happens as we become attached to God’s faithfulness—His chesed—and this is the core of His self-revelation in Christ and the Spirit.
• Mercy & Compassion:
“The LORD passed before him and proclaimed, ‘The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.’” (Exodus 34:6)
God’s mercy and compassion are profound expressions of His covenantal faithfulness—chesed—a steadfast, loyal love that defines His relationship with His people. This love is not distant or impersonal but invites us into a transforming, relational bond with Him.
Jim Wilder, in Renovated, highlights that God’s chesed creates an attachment that changes us from the inside out. Our transformation happens because we are drawn into God’s faithful love, which is ultimately revealed in the person of Jesus Christ. Jesus perfectly embodied God’s mercy and compassion by entering into human suffering, bearing our sins, and making a way for restored relationship with the Father.
Through Christ’s life, death, and resurrection, God’s chesed becomes accessible and active in our lives, inviting us into a new identity and a new way of living.
The work of transformation continues through the Holy Spirit, who dwells within believers, revealing God’s compassionate character, comforting us in trials, convicting us of sin, and empowering us to reflect God’s mercy toward others.
Scripture beautifully portrays this ongoing, intimate relationship:
“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” (Romans 5:8, CSB)
“And I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth.” (John 14:16–17a, CSB)
“The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” (Lamentations 3:22–23, CSB)
“The LORD is compassionate and gracious, slow to anger, abounding in faithful love.” (Psalm 103:8, CSB)
“For I am sure that neither death nor life... will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:38–39, CSB)
“Now may the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” (Romans 15:13, CSB)
In summary, God’s chesed is the faithful, merciful love that invites us into relationship, transforms us by attachment, and is fully revealed and applied through Christ and the Spirit. This is the heart of God’s self-revelation and the foundation for our spiritual growth and hope.
• Justice & Righteousness:
“Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you.” (Psalm 89:14)
God’s justice and righteousness are perfect and inseparable attributes, revealed most fully in the person and work of Jesus Christ. Through His incarnation, Christ perfectly fulfilled God’s righteous law, living a sinless life in complete obedience to the Father’s will.
His death on the cross satisfied divine justice by bearing the penalty for sin, reconciling sinners to God. The burial and resurrection of Christ declared the victory of righteousness over sin and death, affirming the faithfulness of God’s redemptive plan.
The ascension of Jesus to the Father’s right hand confirms His exalted role as the righteous judge and mediator. Through the outpouring of the Holy Spirit, God’s righteousness is applied to believers, empowering them to live justly and righteously in the world.
Scripture reflects this comprehensive revelation:
“For our sake God made Christ, who never sinned, to be sin so that in him we might become the righteousness of God.” (2 Corinthians 5:21, CSB)
“He was delivered up because of our trespasses and raised because of our justification.” (Romans 4:25, CSB)
“But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy...” (Titus 3:4–5, CSB)
“He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions under the first covenant, those who have been called may receive the promised eternal inheritance.” (Hebrews 9:15, CSB)
“But you will receive power when the Holy Spirit has come on you...” (Acts 1:8, CSB)
Our response to God’s righteousness is to live in obedience empowered by the Spirit, reflecting His justice and holiness in our lives.
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IV. God Revealed in Relationship
God’s unity is not abstract — it’s relational.
“Then God said, ‘Let us make man in our image, after our likeness.’” (Genesis 1:26a)
His moral attributes become invitations: “Be holy, for I am holy.” (1 Peter 1:16)
Jesus Christ is the clearest expression of God’s nature:
“Whoever has seen me has seen the Father.” (John 14:9b)
“He is the radiance of the glory of God and the exact imprint of his nature.” (Hebrews 1:3a)
God’s unity is not abstract — it’s profoundly relational and personal. The God who exists as one invites us into an "I-Thou" relationship, where He is the Other—wholly transcendent, totally other—and we approach Him not as an object to be manipulated but as a living Subject to be known and loved. This understanding is foundational for true worship and authentic faith.
The Hebrew Scriptures reveal this relational nature, as seen in the plural pronouns in Genesis 1:26:
“Then God said, ‘Let us make man in our image, after our likeness.’” (Genesis 1:26a, CSB)
This plural expression hints at the complexity of the divine life but more importantly signals that God desires relationship. Martin Buber’s concept of the "I-Thou" encounter captures this well: God is the "Thou" who seeks to be genuinely encountered by us, not merely observed or studied.
R.C. Sproul emphasizes that our approach to God must acknowledge His "total otherness"—He is wholly different and infinite, yet draws near to us in covenant love. But this approach cannot be made apart from Christ’s sacrifice on the cross, which opens the way for us to come boldly to God (Hebrews 10:19–22).
The incarnation is the ultimate revelation of God’s relational nature. Jesus Christ, the Word made flesh, bridges the infinite gap between God and humanity, inviting us into a new, intimate relationship:
“In the beginning was the Word, and the Word was with God, and the Word was God... The Word became flesh and made his dwelling among us.” (John 1:1, 14, CSB)
Through Christ, God not only reveals Himself but invites us into fellowship with the Father, Son, and Spirit. This relationship continues and is empowered by the Spirit’s presence in believers:
“And I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth.” (John 14:16, CSB)
In Scripture, relationship with God is not merely about knowledge but about love, obedience, and trust:
“You shall love the Lord your God with all your heart, with all your soul, and with all your strength.” (Deuteronomy 6:5, CSB)
“If anyone loves me, he will keep my word.” (John 14:23b, CSB)
Therefore, God’s unity is an invitation to unity with Him—a call to enter into a living, loving relationship made possible by the incarnation, sustained by the Spirit, and grounded in the cross.
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V. Why This Matters
We do not worship an abstract force but the one true God.
“And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” (John 17:3)
Knowing who God is shapes how we live, love, worship, and hope.
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Conclusion: The One God Invites Us to Be One with Him
“Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.” (John 17:11b)
God’s oneness is not just a doctrine to affirm — it is a unity to enter. Through Jesus, the God who is One invites us to become whole.
