THE SHEMA AND EARLY CHRISTIANITY

[Closer]

Some light on early Christianity, and something for the Trinitarians on their roots.

https://legacy.tyndalehouse.com/Bulletin/59=2008/2%20Huat%20Tan.pdf

Summary

If Christianity emerged from the matrix of Judaism, how it conducted a dialogue—if it did at all—with the Jewish confession of its unique faith and praxis is a most interesting question. This essay claims not only did this take place frequently, as evident in the deployment of the Shema in many NT passages, it was also a flashpoint of debate between the Church and the Synagogue in the first century. It became an impetus of early Christian theological development, principally in the understanding of the constitution of the eschatological community and the identity of Jesus Christ.

... and

Jesus, the Shema, and the Glorious Trinity | Tabletalk

The call of Deuteronomy 6:4–5, often referred to as the Shema, is one of the most important texts of the old covenant.

tabletalkmagazine.com

The call of Deuteronomy 6:4–5, often referred to as the Shema (the first Hebrew word in v. 4, which means “Hear!”), is one of the most important texts of the old covenant mediated by Moses between God and the nation of Israel. It reads: “Hear, O Israel: The Lord is our God; the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might.”
The text was of great significance during the New Testament period, a significance that seems understood between Jesus and His interlocutors (Matt. 22:36–40; Mark 12:28–34; Luke 10:25–28). Students of the Bible who read the New Testament with an ear for the Shema will find references to it elsewhere among the new covenant writings. For instance, the Apostle Paul develops the Shema in 1 Corinthians 8:6 when he teaches that not only is God one, but this arrangement should be understood in a Trinitarian sense: “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” Paul is obviously not affirming two deities here. Rather, he is using the two divine names of the Old Testament, “God” and “Lord,” to help us understand the Father and the Son as two persons but nevertheless one God.
Elsewhere, Paul includes the Holy Spirit in his formulation of the Shema. In Ephesians 4:4–6, the Spirit figures prominently in the oneness of God: “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” Paul is clear that the Shema was not made obsolete by the Christian gospel, but rather that Christians are called to observe it in light of the revelation of Jesus Christ and the filling of the Spirit, both of whom are one with the Father in heaven.

Do either of these authors have a reasonable case? As added info, here is a list of Jesus cites of Deuteronomy, which he cited quite often, not surprising for a reformer advocating for a return to the written Torah as the only real Torah.

Jesus Quotes Deuteronomy

Jesus Quotes Deuteronomy • Matt 4:4 & Deut 8:3; Matt 4:7 & Deut 6:16; Matt 4:10 & Deut 6:13 plus Deut 10:20; Matt 5:21 & Deut 5:17; Matt 5:27 & Deut 5:18; Matt 5:31 & Deut 2…

biblebits.me

Jesus Quotes Deuteronomy •
Matt 4:4 & Deut 8:3; Matt 4:7 & Deut 6:16; Matt 4:10 & Deut 6:13 plus Deut 10:20; Matt 5:21 & Deut 5:17; Matt 5:27 & Deut 5:18; Matt 5:31 & Deut 24:1; Matt 5:38 & Deut 19:21; Matt 15:4 & Deut 5:16; Matt 18:16 & Deut 19:15; Matt 19:7 & Deut 24:1; Matt 22:24 & Deut 25:5; Matt 22:37 & Deut 6:5; Mark 7:10 & Deut 5:16; Mark 10:4 & Deut 24:1; Mark 12:19 & Deut 25:5; Mark 12:29-30 & Deut 6:4-5; Luke 4:4 & Deut 8:3; Luke 4:8 & Deut 6:13 plus Deut 10:20; Luke 4:12 & Deut 6:16; Luke 10:27 & Deut 6:5; Luke 18:20 & Deut 5:17-21; Luke 20:28 & Deut 25:5;

... and likely more.

 

[Logicman]

The "Shema" Verse

For most Jewish people, the "Shema" is the foundational verse for the concept of a monotheistic God. It is the very heart of Judaism, and serves to confirm, in the Jewish mind, that there cannot be anything other than one God. The Shema verse is found in Deuteronomy 6:4, and says:

"Hear, O Israel: The Lord our God is one Lord."

In Hebrew it reads, "Shema Yisrael Adonai Elohenu Adonai Echad." The word Shema is the first Hebrew word in the passage and means "hear." At first glance this seems to support the Jewish concept of a monotheistic God. However, a careful examination of Deuteronomy 6:4 actually establishes, rather than refutes, the plurality of God. In fact, the Shema verse actually presents one of the strongest arguments for the tri-unity of God in the entire Bible. Here's why. The last word of the Shema verse is echad, which is translated into English as the word "one." This is what is known as a compound-unity noun - that is to say, a noun which demonstrates oneness or unity, but at the same time contains two or more entities. A number of scriptural examples will help make the point.

Genesis 2:24, speaking of the union of Adam and Eve, reads: "For this reason a man will leave his father and mother and be united to his wife, and the two will become ONE flesh." Here, the Hebrew word that is used for "one" (one flesh) is the same word for "one" that is found in the Shema verse - echad. It clearly speaks of the unity of more than one person into a united, or singular, entity.

In Genesis 1:5, Moses used this same word when he described the first day of creation: "And God called the light day, and the darkness He called night. And the evening and the morning were the first day." This "one" day, or "first" day is the Hebrew word echad. The one day referred to was comprised of both light and darkness - evening and morning.

And still another example is found in Jeremiah 32, verses 38-39 which reads, "And they shall be my people, and I will be their God; And I will give THEM ONE HEART." Here, the many people are given "one" (echad) heart. A unity of two or more individuals into oneness.

Interestingly, however, there is another Hebrew word which signifies an absolute oneness, or singleness. That word is yachid. It is found in such scriptures as Genesis 22:2 (only son - one son), in Proverbs 4:3, in Judges 11:34, in Jeremiah 6:26, Amos 8:10, and in Zechariah 12:10 - "....and they shall mourn for him, as one mourns for an only son." So considering that the Old Testament is the inspired word of God, Jehovah had a choice of using a word that implies singularity (yachid), or plurality in oneness (echad). He chose echad to make his point, so that it might be understood there is a plurality in union.