#002 Podcast | One True God

Chapter 2 of Kickoff Ministry explores the origins of monotheism, the rise of Yahweh worship, and the spiritual struggle between the God of Israel and the gods of the ancient world. From Akhenaten in Egypt, to Baal, Asherah, Dagon, Abraham, Moses, and the Exodus, this chapter traces humanity’s gradual journey from polytheism and confusion toward the belief in one true God.

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Life from Las Vegas, the same city where people lose sleep, money, and sometimes their loving. It's kickoff ministry. Here you only win. And now, with no further ado, here is Roy Underbody.

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Welcome back to Kickoff Ministry. Earlier this morning, I was thinking about rotary drilling rigs, which are used in oil, gas, and scientific exploration. These rigs use drill bits, drill pipes, and drilling mud to penetrate several miles beneath the surface of the earth through layers of rock. But I want to reach far deeper than any manufacturer or business can, exploring and understanding various worldviews when it comes to God, gods, goddesses, and the nature of existence as shaped by the beliefs, traditions, and cultures of people around this world. Dualism, animism, pantheism, and deism all point in meaningful directions. Each one offers a lens, a piece of the larger picture. But when we zoom out, three dominant perspectives begin to emerge more clearly. Monotheism, polytheism, and philosophical views. Monotheistic belief, the idea of one God did not become a common thread stitched into the human mind overnight. It took shape over generations, carefully woven into the fabric of human perception through reflection and the pursuit of a soul creator, rather than many gods, goddesses, or other supernatural beings responsible for the creation of all living organisms, natural resources, and the entire cosmos, or behind everything seen and unseen, known and unknown. One of the earliest recorded expressions of monotheism that I covered in my studies, however, can be linked to ancient Egypt around the 14th century BCE, where the idea of a single divine source began to rise from a world filled with many gods. Let me step on the brake pedal for a few seconds to reflect on something I just thought of. BCE, meaning before common era, is the secular way of marking time before year one, while BC, meaning before Christ, comes from a Christian framework. Both refer to the same timeline, just expressed through different perspectives. The 14th century BCE, spanning 1400 to 1301 BCE, reaches back roughly 3400 years, if my math is correct. Between 1353 and 1336 BCE, Akhenaten, who became Pharaoh around the age of 17, introduced a radical shift. He elevated one deity, Aten, the sun disk, as the sole source of life, attempting to replace Egypt's many gods with one. Many historians consider this one of the earliest known attempt monotheism, or at least a significant move toward exclusive monotheism, but it did not last. After his death, Egypt returned to its traditional polytheistic beliefs. Still, while figures like Akhenaten are sometimes mentioned in discussions of early monotheistic ideas, there is no evidence connecting his beliefs to Israel. In the biblical narrative, beginning in the book of Genesis, God reveals himself directly, establishing belief in one God through revelation, not influence from surrounding cultures. Historically and biblically, this takes place around the 1300s BC during the height of ancient Egypt's power, when the Israelites were likely still in Egypt or entering the early stages of the Exodus under Moses. Let's fast forward to 1200 to 1000 BCE, a period marked by major upheaval. Egypt began losing its grip on power while other Bronze Age civilizations started to fracture and disintegrate. This collapse did not come from a single cause, but from a combination of invasions, natural disasters, disrupted trade, and failing political systems. As food shortages spread and internal conflicts intensified, these once powerful societies could no longer sustain themselves, and they rapidly fell into what political scientists would consider state failure. Anyhow, new tribes like the Israelites emerged and settled in Canaan, building and establishing their identity or presence, their belief system wasn't exclusive yet. It was henotheistic, devoted to Yahweh as their God while still acknowledging other gods and goddesses, influenced by the people around them, their peers, just like people are influenced today. If anyone finds themselves asking who is Yahweh, here's a short answer because I'm not going to give a long one. Yahweh is the sacred name of God revealed in the Hebrew Bible, regarded as the holiest name of the God of Israel. Returning to Henotheism, the several gods acknowledged by the early Israelites appeared throughout the Bible, often in warnings or condemnation. I think a brief breakdown helps clarify who they were and where they show up in Scripture. Baal, the Canaanite storm and fertility god, was viewed as a chief rival to Yahweh and became a constant source of temptation for Israel. Scripture records this tension clearly with Israel turning away in Judges chapter 2, verses 11 through 13, and the decisive confrontation unfolding in 1 Kings chapter 18, verses 21 through 40, where Elijah challenges the prophets of Baal on Mount Carmel. Baal worship was closely tied to agricultural prosperity and included offerings and ritual practices believed to secure rain, fertile land, and offspring. Yet on that mountain, Baal remained silent while Yahweh answered with fire that consumed the offering, the altar, and the water, establishing unmistakably who alone held power. Elijah was not alone in confronting Israel's compromise. Alongside him, prophets like Hosea and Amos rose during times of deep spiritual and moral decline, each delivering a distinct message, yet unified in purpose. Elijah stood boldly against false worship, confronting Baal and calling the nation back to Yahweh through undeniable displays of divine power. Hosea revealed the depth of Israel's unfaithfulness, portraying it as covenant betrayal, comparing it to a broken marriage while still pointing toward restoration, almost with unrelenting clarity exposed injustice, revealing how some who claimed to speak for God were actually exploiting the marginalized. Although Asherah is often mentioned alongside Ba, she was far more than a secondary figure. She was a prominent Canaanite mother goddess associated with fertility and in some traditions regarded as Baal's counterpart. Her worship was marked by carved wooden symbols known as ashera poles, which were placed beside altars in sacred spaces. More striking still, some Israelites came to view her as a counterpart to Yahweh, a distortion that the prophets strongly condemned, opposed, rebuked, denounced. You get the picture. Scripture reflects this compromise clearly in 2 Kings chapter 21, verse 7. King Manasseh sets an asherah pole inside the temple itself. And in Judges chapter 3, verse 7, Israel is described as turning away to serve the Baals and the Asheras. Archaeology brings even greater clarity to this at Cantila Azruod in the Sinai Peninsula. Inscriptions reading Yahweh and his Asherah expose a deep distortion in belief and practice discovered by archaeologist Zaev Michel. This evidence shows that some didn't walk away from Yahweh, they merged him with other beliefs. Asherah and Baal were not the only influences. There was a third figure, Ashtarith, known as the goddess of love, fertility, and war. In first Kings chapter 11, verse 5, Solomon is described as following her, the goddess of the Sedonians. And in Judges chapter 10, verse 6, the Israelites are again said to have done evil, serving the Baals and the Astariths. Asterith is often paired with Baal in Scripture, and her worship included fertility rituals rooted in Canaanite practices. Her influence expanded during Solomon's reign, especially through his foreign wives who brought their gods into Israel. While Asherah and Astareth were distinct figures, both were closely connected to Baal and together they drew the people into spiritual compromise. There was one more worth mentioning. Gagon. He was the Philistine god of grain and agriculture in first Samuel chapter five verses two through four. A striking moment unfolds. After capturing the Ark of the Covenant, the Philistines placed it inside the temple of Dagon. By the next morning, Dagon's statue was found face down before the ark. They set it back in place, but the following day it fell again, this time shattered. Dagon was a god of Israel's enemies, yet this moment made something unmistakably clear. Even in enemy territory, Yahweh demonstrated his authority. He does not share his glory with idols, and he alone receives the credit for his work. And if you ask me about his credit history, it's perfect, flawless. He never missed the payment. I was thinking. To understand how this transformation unfolded, let's begin with the patriarchal period and move forward toward the post-exilic period. I think I can keep it clear and meaningful, at least I hope I can. During the patriarchal period, around 2000 to 1600 BCE, we begin to see the spiritual roots of Israel through Abraham, Isaac, and Jacob. Their relationship with God was not yet a formal religion shaped by structured laws and rituals. Instead, it was personal, relational, and passed down through family tradition. And if you think about it for a moment, that same pattern still exists today. Now, going back to that time, the surrounding world was deeply polytheistic, yet Abraham and his descendants were set apart. Now that I think about it, you could almost call this the first moment of religious segregation. Not in the way we think of it today, but in the sense of being apart spiritually. Anyway, God revealed Himself not as one among many, but as El Shaddai, God Almighty. He spoke directly to Abraham, made promises, and established a covenant that would shape Israel's identity for generations to come. If you think about it, what I just said, even today, that covenant still has living proof. Think about it. The name El Shaddai appears throughout the Hebrew text, especially in Genesis, and in and is commonly translated as God Almighty. El means God, while Shaddai is debated, possibly referring to strength, like a mountain, or to provision and sufficiency. Either way, it reveals a God who is both powerful and sustaining. In Genesis chapter seventeen, verse one, God introduces himself to Abraham, saying, I am El Shaddai, walk before me faithfully and be blameless. In this moment, he establishes a covenant not just with Abraham, but with his descendants, marking the beginning of a relationship rooted in divine calling rather than tribal tradition. At this stage, the patriarchs knew God as El Shaddai, personal, powerful, and sustaining. But as the relationship unfolded, God revealed more of himself. In Exodus chapter three, verse fourteen, he declares, I am who I am, revealing his name as Yahweh, the eternal, self-existent one. Before Moses, we already see early hints of a deeper understanding of God. In Genesis chapters 12 and 13, Abraham is described as calling on the name of Yahweh. This does not necessarily mean Abraham fully understood that name the way it was later revealed to Moses. Rather, Moses writing Genesis later under divine inspiration used the name Yahweh to describe Abraham's relationship with God in a way that readers and generations to come would understand. Though there's ongoing debate among historians, theologians, biblical scholars about whether Moses was the author, I acknowledge those views. My focus is not on settling that debate, but on examining what the text reveals and what I understand to be true. During the patriarchal period, worship was simple. They built altars to remember what God had done and to offer sacrifices, and God spoke to them through visions and dreams, guiding them and reaffirming his promises. Obedience defined this relationship. In short, Abraham left his homeland. He was willing to sacrifice Isaac, and he established circumcision as a covenant sign, each act demonstrating trust in God's voice and his promises. And this honestly is what's often considered, even at the college level, blind faith, at least to my understanding. Their worship wasn't about location or liturgy, it was about trust, faith, and relationship through answered prayers, fulfilled promises, and personal encounters, they grew closer to the God who called them. And slowly, in a world filled with idols, the Israelites came to know the one true God, not just as El Shaddai, but as Yahweh, the eternal covenant keeping Lord. Now, earlier I mentioned liturgy. Simply put, it's the structure or pattern of a worship service, things like prayer, scripture, songs, communion, and teachings. Some traditions like Catholic or Orthodox churches follow a more formal order, while many Protestant churches take a more, I would say, flexible approach. Protestantism emphasizes the authority of Scripture and the belief that every person has direct access to God, what's called the priesthood of all believers, meaning the role once limited to a priest now belongs to every believer. Whether structured or simple, liturgy helps center the heart on God and brings people together in worship, sometimes. Returning to Abraham, after the time of Abraham, Isaac and Jacob, known as a patriarchal period, their descendants, the Israelites, eventually settled in Egypt during a time of famine. At first, they were welcomed as guests, but as generations passed and their numbers increased, they became a source of fear and resentment. Over time, the Egyptians enslaved them. This period, known as the Egyptian sojourn, lasted for several centuries and was marked by deep suffering and oppression. Between sixteen hundred and twelve fifty BCE, something history-changing took place. God had not forgotten about his people. But after killing an Egyptian who was beating a Hebrew slave, Moses fled into the wilderness to escape punishment. It was there in the desert that he encountered God in a burning bush. In that moment, God called Moses back to Egypt with a divine mission to confront Pharaoh and lead the Israelites to freedom. Through a series of miraculous plagues, God displayed his power not only to Pharaoh, but to all of Egypt. Each plague was a direct challenge to Egypt's gods. Yahweh is not just eternal, but sovereign, unstoppable, and supreme over all creation. This great rescue mission is known as the Exodus, and it stands as one of the most defining moments in biblical history. For the Jewish people, the Exodus marked the beginning of their identity as a nation set apart under God's covenant. Alright. This is where we're going to pause for now. I'm mentally exhausted. When we turn the page, we'll pick up where I left off, if I remember correctly, at Mount Sinai, where God gives the Ten Commandments and begins shaping Israel, not just as a free people, but as a holy nation under his foot. There is still so much more to unpack from Israel's struggle with ideolatry to the building of the temple and the rise of monotheism through exile and restoration. This walk is far from over. But if there is one thing to carry with you from chapter two, I think, is from early human beliefs and competing gods through figures like Akhenaten, through the tension with Baal and others to the covenant with Abraham and the Exodus, we start to see a clear pattern. At least I do. God patiently guiding his people out of confusion and mixture and into the truth. So I hope you'll join us for chapter three as we continue walking through this history together.