Where in the New Testament does Jesus teach monotheism?

In the New Testament, Jesus affirms the belief in monotheism, the understanding of one God. He upholds the teachings of the Hebrew Scriptures, which emphasize belief in one true God. Here are several examples:

1. Mark 12, verse 29: In response to a question about the greatest commandment, Jesus quotes the Shema from Deuteronomy 6, verse 4, saying, “The most important one is this: ‘Hear, O Israel: The Lord our God, the Lord is one.’” Here, Jesus emphasizes the foundational Jewish belief in one God, affirming that monotheism remains central to his teachings.

2. John 17, verse 3: In his prayer to God, Jesus says, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” By addressing God as the “only true God,” Jesus underlines that God alone is worthy of worship and emphasizes his own role as the one sent by God, distinguishing himself from God and reinforcing monotheistic belief.

3. Matthew 4, verse 10: When tempted by Satan, Jesus responds, “Away from me, Satan! For it is written: ‘Worship the Lord your God and serve him only.’” Quoting Deuteronomy 6, verse 13, Jesus affirms that worship should be directed to God alone, rejecting the idea of worshiping anyone or anything else.

4. Mark 10, verse 18: When a man addresses Jesus as “Good Teacher,” Jesus replies, “Why do you call me good? No one is good—except God alone.” Here, Jesus redirects the focus back to God, attributing ultimate goodness to God alone. This statement reflects Jesus’ humility and his acknowledgment of God’s unique holiness, underscoring monotheism by reserving true goodness and divinity for God alone.

These verses highlight Jesus’ affirmation of belief in one God and his rejection of worshiping any other gods or idols. Jesus consistently teaches that there is only one true God, encouraging his followers to worship and serve Him alone. Through his words and actions, Jesus aligns himself with the core tenets of monotheism found in the Hebrew Scriptures, affirming the oneness and sovereignty of God.

The Jewish Perspective on the Belief in God Having a Son

In Judaism, how grave a sin is it to believe that the God of Abraham has a son?

Judaism is a monotheistic religion that believes in one God who is the creator and ruler of the universe. Judaism rejects the idea that God has a son or any other partner or equal. Judaism considers the belief that God has a son to be a form of idolatry, which is a grave sin and a violation of the first commandment.

According to Judaism, God does not have a physical body or human attributes. God is transcendent and incomparable. God does not need a son or any other intermediary to communicate with humanity. God speaks directly to the prophets and reveals His will through the Torah, the sacred scriptures of Judaism.

The term "son of God" is sometimes used in the Hebrew Bible (Old Testament) to refer to different groups or individuals who have a special relationship with God, such as Israel, the king, the angels, or the righteous. However, this term is not meant to imply any biological or metaphysical connection between God and His creatures. It is a metaphorical expression of love, favor, or covenant.

Judaism does not accept the Christian claim that Jesus is the son of God.

Therefore, to believe that God has a son is contrary to the core principles of Judaism and an offense to God's uniqueness and sovereignty. It is a serious sin that goes against the most fundamental belief of Judaism: "Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6, verse 4).

Why were Ebionites antagonistic toward Paul?

The Ebionites were a Jewish-Christian sect that emerged in the early Christian era. They rejected the divinity of Jesus and insisted on the strict observance of Jewish law, including circumcision and dietary practices.

There are several reasons why the Ebionites were antagonistic toward Paul, who was a prominent figure in spreading the message of Christ among the Gentiles.

1. Apostolic Authority: The Ebionites believed that only the original disciples and James, the brother of Jesus, had true apostolic authority. They viewed Paul as an interloper who had never met Jesus during his earthly ministry. They considered his apostleship to be illegitimate and believed that he had distorted the teachings of Jesus.

2. Jewish Law: The Ebionites were strict observers of Jewish law and viewed it as a mandatory requirement for salvation. They criticized Paul's teachings, which emphasized faith in Christ over the works of the law. Paul argued that salvation came through faith in Jesus, rather than adherence to the Jewish law, which caused disagreement and conflict between him and the Ebionites.

3. Gentile Inclusion: Paul actively preached the message of Christ to Gentiles, allowing them to become followers of Jesus without undergoing circumcision or observing Jewish laws. This inclusive approach was contrary to the Ebionites' strict adherence to Jewish customs and practices. They saw Paul as diluting the original Jewish character of Christianity by opening it up to non-Jews.

4. Pauline Theology: The Ebionites had a different understanding of Jesus' nature and believed that he was a human prophet and not divine. Paul's writings, particularly his emphasis on Jesus as the Son of God, contradicted their beliefs, leading them to reject his teachings and view him as a heretic.

In summary, the Ebionites opposed Paul due to his claim to apostolic authority, his emphasis on faith over Jewish law, his inclusion of Gentiles in the Christian community, and his theology that conflicted with their understanding of Jesus' nature.

The image appears to be a stylized depiction of a biblical figure, James, the brother of Jesus—also known as James the Just. He is a significant figure in early Christianity, known for being:

A leading figure in the Jerusalem Church.
Regarded by many scholars and traditions as the biological or close relative of Jesus (the term “brother” can have multiple meanings in ancient texts).
The attributed author of the Epistle of James in the New Testament.
Martyred around 62 AD, according to historical sources like Josephus.

He’s often depicted:

In humble or prayerful poses (as in the image).
With symbols like a staff or book, indicating his leadership and teaching role.
Sometimes with a halo, emphasizing his sainthood.

What was the level of esteem that the Ebionites held for James, the brother of Jesus?

The Ebionites held James, the brother of Jesus, in extremely high esteem, considering him a central and authoritative figure in their movement. They regarded him as the true successor to Jesus and a model of righteousness, likely due to his leadership of the early Jerusalem Church and his strict adherence to Jewish law.

Early Christian sources, such as The Recognitions of Clement and The Ascents of James, which are associated with Ebionite traditions, depict James as the ultimate teacher of the faith, emphasizing his role as the head of the Jerusalem community and a guardian of the Torah-observant message of Jesus. Additionally, Church Fathers like Epiphanius of Salamis noted that the Ebionites revered James and saw him as a pillar of their beliefs, in contrast to figures like Paul, whom they rejected.