For even if there are so-called “gods,” whether in heaven or on earth (as indeed there are many “gods” and many “lords”), yet for us, there is one God, the Father, from whom are all things, and we exist for Him; and one Lord, Yeshua the Messiah, through whom are all things, and we exist through Him.
1 Co 8:5–6 TLV
Much was said in the last post, comparing similar biblical expressions with depictions used by ancient Mesopotamians to venerate the divine. I also defined “god” as entities or even cosmic events that the ancients attributed power and authority over humanity, but biblically, are lesser created beings vying for humanity’s affection. Then, I explained the imagery on two reliefs from Mesopotamia. The image below is from my PowerPoint, “Divine Council,” to recap elements also used to describe the domain of Israel’s God. One noteworthy element, and today’s topic, is the distinctiveness of HaShem to transcend the raqia or firmament—to go beyond its limits, stepping down from his throne to connect with us intimately.
The raqia is a firm expanse: “Then God said, ‘Let there be an expanse in the midst of the water! Let it be for separating water from water.’ So God made the expanse, and it separated the water that was below the expanse from the water that was over the expanse” (Gen. 1:6-7 TLV). From the Faithlife Study Bible Commentary on “raqia”:
a vaulted dome The Hebrew word used here, raqia', refers to a dome-like structure that was thought to separate the sky from the heavens (v. 8).
In the ancient Near East, people conceived of the structure of the universe differently than the modern conception. People thought of a solid, dome-like structure encircling and enclosing the earth (e.g., Job 26:10; Prov 8:27–28; Job 37:18; compare Ezek 1:22). God dwelled above this expanse (Psa 148:1) as though the earth was His throne (Amos 9:6; Psa 29:10). The earth was thought to be surrounded by waters, so the seas were gathered together in one place (Gen 1:9).
As you read the Genesis account, the text seems to verbalize what the Ur-Nammu Stela artistically depicts. This is because the ancients used common ideas to describe cosmic geography or “creation’s map.” They wondered, “Where are the gods enthroned?” “They must reside above the waters, seated upon the firm expanse of the raqia,” they imagined.
So, if you missed last week’s discussion, this catches you up :)
Now, what makes HaShem, Israel’s God, the sterling, shining God of heaven and earth? Answer:
For a little while, You made him lower than the angels. You crowned him with glory and honor. You put all things in subjection underneath his feet. For when He put all things in subjection to him, He left nothing outside his control. But for now, we do not yet see all things subjected to him. But we see Yeshua (Heb. 2:7-9a, quoting Ps. 8:6 TLV).
“God was manifested in the flesh, Justified in the Spirit, Seen by angels, Proclaimed among the Gentiles, Believed on in the world, Received up in glory” (1 Tim. 3:16 NKJV, English-Hebrew).
Like a hymn, Paul conveys to his beloved Timothy the revelation of Yeshua’s identity; he is God incarnate who, in his benevolence, stepped down from a lofty throne above the raqia, humbled himself in the flesh, and died for humanity’s sake. He ascended on high, making intercession, yet he dwells in the hearts of his people. No other god paid so high a price. No other god loved so mightily or manifested so meekly.
This distinction alone sets HaShem, Israel’s God, as the true and wholly unique One. Unlike the Ancient Near East gods, HaShem sits above and descends below the raqia, living in and through his people. The prophets of Baal, the Storm god, could not conjure a rainstorm. Still, HaShem controls the elements. He is not cosmically bound, nor is he limited in power.
והוא אחד ואין שני להמשיל לו להחבירה
“He is the One; there is no second, alone, unique beyond compare.”
Adon Olam—