Tuesday, August 8, 2017

Psalm 110:1 – The “Lord” Of David

Psalms 110:1 - Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool.

 -- American Standard Version.

It is claimed by many trinitarians and some others that Jesus had to be a person of Jehovah, since David spoke to him in Psalm 110:1. Some claim that one person of Jehovah speaks to another person of himself as David’s Lord, and that since the New Testament identifies Jesus as David’s Lord, then Jesus is Jehovah (some prefer "Yahweh").

Since the scriptures do show that Jesus was in existence before the world of mankind was made (John 1:1-3; 17:5), we can say that David could have spoken to Jesus. However, Psalm 110:1 offers no evidence of such, and even if David were speaking to the pre-human Jesus at that time, it would still not mean that David’s Lord is Jehovah.

David spoke prophetically in Psalm 110:1, just as he does in many of the Psalms.

When did Jesus sit at Jehovah’s right hand, as this speaks of? The Bible tells us that it was after he was raised from the dead.

Mark 16:19 – So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God.

Peter says:

Acts 2:34 For David didn’t ascend into the heavens, but he says himself, 'Jehovah said to my Lord, “Sit by my right hand,
Acts 2:35 Until I make your enemies the footstool of your feet.”'
Acts 2:36 “Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.”

This certainly lets us know that David is speaking prophetically, just as he was speaking in Psalms 16:8-11. See Acts 2:22-33.

Paul tells us:

Ephesians 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him;Ephesians 1:18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,Ephesians 1:19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his mightEphesians 1:20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places,Ephesians 1:21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.

Hebrews 1:3 tell us that Jesus,

when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high.

1 Peter 3:22
who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

Jesus was exalted to Jehovah’s right hand when he ascended to his God.

Jesus raised the question of who David’s “Lord” was in Matthew 22:42-45:

Matthew 22:42-45 (New King James Version) saying, “What do you think about the Christ? Whose Son is He?” They said to Him, “The Son of David.” He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying: ‘The Lord said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool” ‘? “If David then calls Him ‘Lord,’ how is He his Son?”

See also Mark 12:35-37 and Luke 20:41-44.

Jesus said: “I am the root *and* the offspring of David.” (Revelation 22:16) How so? Because the promised Son of David, David’s offspring, also in his resurrection became the “life-giving spirit” (1 Corinthians 15:25), and as such, the ruler of and restorer of life to the human race, which includes David. “For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.” (Romans 14:9) Thus when David is raised to life again by Jesus, Jesus will be David’s Lord.

But it is also well to remember that angels in olden times, sent to bear messages to mankind, were addressed by men as Lord — that is, superior or master. In a similar sense Jesus before he became a man was man’s superior; and when a man he was sinless, since his body of flesh was prepared by his God (Hebrews 10:5), and hence -- in his regard -- was superior to those about him; and in addition to this as the agent or messenger of Jehovah, he was a Lord, a master, a teacher, among men.

Thus he said to his disciples, “You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am.” (John 13:13.) But he was not then Lord in the sense which David’s prophecy of Psalm 110:1 implied, and to which our Lord’s question referred, except in a reckoned sense, until he had finished his trial and sacrifice, and was raised from the dead, and sat at Jehovah’s right hand in heaven. — Romans 14:9

The sense in which it is used is made clear by Revelation 22:16, “I am the root of David,” that is, the father or progenitor of David in the coming day of regeneration, when he will sit on his throne of glory (thus, as David’s Lord) with his disciples. — Matthew 19:28.

The Lord Said to My Lord

Most translations have the Holy Name of God changed to “The Lord” in Psalm 110:1, making it appear that two “Lords” are being spoken of. Being ignorant themselves of the fact that the translators have changed the Holy Name to “the Lord”, or else preying on the ignorance of the reader regarding this, some trinitarians and others thus make much ado about there being two who are both addressed as “Lord” in Psalm 110:1, and they falsely claim  that the two are both the one only true God. Having a good translation of the verse helps to clarifiy this, and it also helps to realize that Jehovah, the God of Abraham, Isaac and Jacob (Exodus 3:14,15), is being depicted, not as three persons, but as only one person, and that the one that David speaks of as “my lord” is depicted as separate and distinct from the unipersonal Jehovah.

We quoted the American Standard Version above. Some other translations that show some English form for the Holy Name in Psalm 110:1:

Jehovah said unto my Lord, Sit at my right hand, until I put thine enemies [as] footstool of thy feet. — Darby Translation

The affirmation of Jehovah to my Lord: `Sit at My right hand, Till I make thine enemies thy footstool.’ — Young’s Literal

A declaration of Jehovah to my Lord: Sit at My right hand, until I place Your enemies as Your footstool. — Green’s Literal

The declaration of Yahweh to my Lord - Sit thou at my right hand, Until I make thy foes thy footstool.
 — Rotherham’s Emphasized

Yahweh says to my Lord, "Sit at my right hand, Until I make your enemies your footstool for your feet." 
-- World English.

See also our study:

Was David  Speaking of Himself as “Lord”?

Some others claim that “lord” in the phrase “my lord” in Psalm 110:1 refers to David himself, which really makes no sense. It would mean that the David was saying that he was the “lord” of himself. However, some Jewish authors claim that David wrote this to be sung by the “Levitical singers.” From this it seems that their reasoning is they assume that “my” in the phrase “my lord” would apply to each singer individually as saying “my lord” to David. This would mean that David was sitting at God’s right hand.

Psalm 110, however, never mentions the Levitical singers, nor is there anything in the context that would indicate that “my” in the phrase “my lord” is referring to anyone other than David, and thus our conclusion is that David refers to a “lord” over himself, who is not himself. Furthermore, David died. How could David be a priest forever after the order of Melchizedek (Psalm 110:4) if David is dead? Why would the Levites wish to call a dead priest “my lord”? It should be evident that the one who was to become priest after the order of Melchizedek must be one who is not dead, but alive. David, however, speaks prophetically in Psalm; he is not speaking of what was actually the present, for Jesus is not such a priest until after his ascension, for he is not such a priest while in the days of his flesh on earth. (Hebrews 6:20; 8:4) Jesus fits this role, for since he has been raised from the dead, he dies no more. — Romans 6:9. 

David wrote of God speaking to his — David’s — lord, there is no indication that David was speaking of himself as the lord of someone else.

How thankful we should be for further revelation of who this is, that David was speaking prophetically of the coming Messiah, who, now living forever, has an eternal inheritance of the throne of David, by means of which he will soon bring the promised blessings to the whole earth to all peoples of all nations!– Genesis 3:15; 2:18; 2 Samuel 7:11-13; Psalm 2:6-8; 110:1-4; Isaiah 2:2-4; 9:6,7; 11:1-9; 16:5; Jeremiah 23:5; 33:15; Ezekiel 34:23; 37:25; Daniel 7:27; Luke 1:32,33; 2:14; 20:41-44; Acts 2:22-36; 3:13-26; 13:32-39; Ephesians 1:20-22; Hebrews 1:3,5,13; 5:5,6; 6:20; 7:28; 8:4; 12:2; 1 Peter 3:22; Revelation 22:16.

Yes, we have no reason to think that “my” in the phrase “my lord” means any other than David. David wrote of Jehovah as speaking to the Lord of David. It is David’s Lord who becomes the firstborn son from the dead to live forever, and who is thus the one who becomes a priest after the manner of Melchizedek. David is not now alive, and has certainly not been serving as the everlasting priest of the Levites for the past 3,000 years or so, so that these priests would call him “my lord”.

Saturday, August 5, 2017

Acts 2:17-21 – Did Peter Apply God’s Holy Name To Jesus?

It is being claimed that Peter, as recorded in Acts 2:17-21, makes several appeals to “YHWH” texts in the Hebrew Bible and applies them to Jesus. In reading Acts 2:17-21, however, we find that such a thought has to actually read into what Peter stated.
Acts 2:14-36World English Bible translation, with our notations added:
Acts 2:14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, “You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words.
Acts 2:15 For these aren’t drunken, as you suppose, seeing it is only the third hour of the day.
Acts 2:16 But this is what has been spoken through the prophet Joel:
Acts 2:17 ‘It will be in the last days, says God [The Greek Theos has probably been substituted for the holy name, Yahweh/Jehovah (Joel 2:19); Jehovah is the God and Father of Jesus (1 Peter 1:3), He who sent Jesus — Isaiah 61:1], I will pour forth of my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. (Joel 2:28)
Acts 2:18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. (Joel 2:29)
Acts 2:19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. (Joel 2:30)
Acts 2:20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord [Jehovah, the God and Father of Jesus] comes. (Joel 2:31)
Acts 2:21 It will be, that whoever will call on the name of the Lord [Jehovah, the God and Father of Jesus] will be saved.’ (Joel 2:32)
Acts 2:22 “You men of Israel, hear these words. Jesus of Nazareth, a man approved by God [Jehovah, the God and Father of Jesus] to you by mighty works and wonders and signs which God [Jehovah, the God and Father of Jesus] did by him in the midst of you, even as you yourselves know,
Acts 2:23 him, being delivered up by the determined counsel and foreknowledge of God [Jehovah, the God and Father of Jesus], you have taken by the hand of lawless men, crucified and killed;
Acts 2:24 whom God [Jehovah, the God of Jesus] raised up, having freed him from the agony of death [not eternal suffering], because it was not possible that he should be held by it.
Acts 2:25 For David says concerning him, ‘I [Jesus] saw the Lord [Jehovah] always before my face, For he is on my right hand, that I should not be moved. (Jesus is depicted, not as being Jehovah, but as having Jehovah as his right hand.)
Acts 2:26 Therefore my heart was glad, and my tongue rejoiced. Moreover my [Jesus’] flesh also will dwell [reside] in hope;
Acts 2:27 Because you [Jehovah] will not leave my [Jesus’] soul in Hades [death, not eternal suffering], Neither will you allow your Holy One to see decay.
Acts 2:28 You [Jehovah, the God and Father of Jesus] made known to me [Jesus] the ways of life. You [Jehovah, the God and Father of Jesus] will make me full of gladness with your presence.’
Acts 2:29 “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.
Acts 2:30 Therefore, being a prophet, and knowing that God [Jehovah, the God and Father of Jesus] had sworn with an oath to him [David] that of the fruit of his body, according to the flesh, he [Jehovah, the God and Father of Jesus] would raise up the Christ to sit on his throne,
Acts 2:31 he [David] foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades [Jesus’ soul is not now suffering for eternity in hades/sheol to pay the wages of sinJesus died for our sins] , nor did his flesh see decay [His flesh was to be paid to God in heaven as the offering for sin].
Acts 2:32 This Jesus God [Jehovah, the God and Father of Jesus] raised up, whereof we all are witnesses.
Acts 2:33 [Jesus] Being therefore exalted by the right hand of God [Jehovah, the God and Father of Jesus], and having received from the Father [Jehovah, the God and Father of Jesus] the promise of the Holy Spirit [the Holy Spirit is received by Jesus from Jehovah, the only true God, the God and Father of Jesus — Luke 24:29; John 14:16,26; 15:26], he [Jesus, acting for his God] has poured forth this, which you now see and hear.
Acts 2:34 For David didn’t ascend into the heavens, but he says himself, ‘The Lord [Jehovah, the God and Father of Jesus] said to my Lord [Jesus], “Sit by my [Jehovah’s] right hand, [rather than identifying Jesus as Jehovah, the reference Peter makes to Psalm 110:1 actually distinguishes Jesus from Jehovah.]
Acts 2:35 Until I make your enemies the footstool of your feet.”‘
Acts 2:36 “Let all the house of Israel therefore know assuredly that God [Jehovah, the God and Father of Jesus] has made him both Lord and Christ, this Jesus whom you crucified.” [Again, rather than identifying Jesus as being Jehovah, Peter distinguishes Jesus from Jehovah.]
Jesus is not his God, and there is nothing in these verses that depicts Jesus as his God. Indeed, the God and Father of Jesus is depicted as being different from Jesus all throughout these verses. However, Jesus, having been sent by the only true God, performs the works of his God. What the one sent by Jehovah does in performing the works of Jehovah is claimed by Jehovah as being performed by him. (Exodus 3:10,12; 12:17; 18:10; Numbers 16:28; Judges 2:6,18; 3:9,10; 6:34; 11:29; 13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6; and many more scriptures could be provided.) If Jesus’ performance of the works of Jehovah, his God, means that Jesus is Jehovah, then, if one would be consistent in such reasoning, one would also have to conclude many of the Old Testament judges and prophets are all Jehovah.
Nevertheless, some questions have been raised by another: Doesn’t Acts 2:22-36 show that “the Lord” spoken of in Acts 2:21 is none other than Jesus? Isn’t Peter reminding these people that this man Jesus was the Messiah, and that he was the Lord of verse 21? Then, since Acts 2:17-21 are actually being quoted from Joel 2:28-32, does this mean that that Jesus is Yahweh/Jehovah?
Actually verses 22-36 show that Jehovah worked through Jesus, just as many other scriptures show. — Matthew 6:9; 21:9; 23:39; Mark 11:9,10; Luke 13:35; 19:38; John 5:43; 10:25; 12:13,28; 17:6,11,12,26; Acts 15:14,17.
(Quotes from New American Standard Version):
“A man [Jesus] attested to you by God [Jehovah] with miracles and wonders and signs which God performed through Him in your midst.”– Acts 2:22
“This Man [Jesus], delivered up by the predetermined plan and foreknowledge of God [Jehovah].” — Acts 2:23
Peter here clearly testifies that Jesus was a man. Additionally, he declares that Jesus was attested to by God. If Jesus is Jehovah, surely this would have been a very good place for Peter to have so stated; but instead he tells that Jesus was attested to by God, thus demonstrating that Jesus is not God.
“God [Jehovah] raised Him [Jesus] up again.” — Acts 2:24
“I [Jesus] was always beholding [Jehovah] in my presence.” — Acts 2:25.
“Thou [Jehovah] wilt not abandon my [Jesus’] soul to Hades.” — Acts 2:27.
“Thou [Jehovah] hast made known to me [Jesus] the ways of life.” — Acts 2:28.
“Thou [Jehovah] wilt make me [Jesus] full of gladness.” — Acts 2:28.
“This Jesus God [Jehovah] raised up again.” — Acts 2:32.
” having been exalted [by Jehovah — Acts 5:31; Philippians 2:9; Ephesians 1:3,17-23] to the right hand of God [Jehovah –Psalm 110:1], and having received from the Father the promise of the Holy Spirit [Jesus was NOT the Holy Spirit, as some claim, but the promise was that Jesus would receive the Holy Spirit as being put under Jesus’ authority], He [Jesus] has poured forth this [the Holy Spirit, which he had received from his God and Father] which you both see and hear.” — Acts 2:33.
“Therefore let all the house of Israel know for certain that God [Jehovah] has made Him [Jesus] both Lord and Christ — this Jesus whom you crucified.” — verse 36.
Verses 17-21 are quoted from Joel 2:28-32. In Joel 2:28-32 the Hebrew Masoretic text has the tetragrammaton of the Holy Name three times in verse 32; it also appears in verse 27.
Joel 2:32 (American Standard Version) “And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as Jehovah hath said, and among the remnant those whom Jehovah doth call.”
The last days as quoted in this text in its final application refers to the time of blessing of all the families of the earth, all flesh, thereby allowing all flesh to see the glory of Jehovah. (See God’s Hidden Glory to be Revealed) The outpouring of the Holy Spirit in 33 CE was but a foreshadow, a token (earnest) of the Millennial inheritance of the church and outpouring of the Holy Spirit on all peoples. — 2 Corinthians 1:22; 5:5; Ephesians 1:14.
However, the prophecy in Joel does not use the term “last days.” It is Peter who uses the phrase “last days”. (Acts 2:17) Like most quotations in the New Testament, Peter is probably making an indirect quotation. While Joel quotes Jehovah as saying “afterwards”, Peter, using indirect quotation, tells us that Jehovah was saying that “in the last days” he would pour forth his spirit. Nevertheless, John Gill states:
“R. David Kimchi, a celebrated commentator with the Jews, observes, that “afterwards” is the same “as in the last days”, and which design the times of the Messiah; for according to a rule given by the same writer on (Isaiah 2:2) wherever the last days are mentioned, the days of the Messiah are intended.
Noting Peter’s reference to the “last days” in 2 Peter 3:3 and also Paul’s reference to the “last days” (2 Timothy 3:1), some have suggested that Peter may have been referring to the “last days” as a period of time just before the destruction of Satan’s empire, and from this conclude that there may be another similar outpouring of the holy spirit again in the last days of Satan’s world, but we highly doubt this to be what Peter meant. If so, it would still be but a token fulfillment of the time coming after Christ’s return during the Millennial age.
Others suggest that Peter was referring to the “last days” of the Jewish age of favor, which most Bible Students believe ended in 70 A.D. or 73 A.D., or some time around this. This would certainly fit the application for the pouring out of God’s spirit in the first century.
Another possibility is that Peter was referring to a period of 3,000-years as the “last days” — three millennial days, If applied as beginning when Jesus died (in 33 CE) they would end in 3033. Such an application would include, not just the Gospel Age of this present evil age, but also for the entire Kingdom Millennial age — the age to come — as well.
Regardless, “the Lord” in Acts 2:21 refers, not to Jesus, but to the God of Jesus (Matthew 27:46: Mark 15:34; John 20:17; Romans 1:7; 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; 1 Peter 1:3; Revelation 2:7; 3:2,12) — to the eternal Supreme Being. The God and Father of our Lord Jesus has always been. In other words Jehovah has always been Jehovah. Yet Peter does not say that Jesus is Jehovah but rather that the God and Father of Jesus made Jesus “Lord”. (Acts 2:36; Hebrews 1:9) Jesus was not made “Jehovah” — this would be pure nonsense; no, but he was made “Lord” and “Messiah” by his God, Jehovah. — Acts 2:36; see also: Isaiah 61:1; Acts 5:31; 10:38; Matthew 28:18; John 3:35.
However, Paul wrote to Christians in Corinth: “to the assembly of God which is at Corinth; those who are sanctified in Christ Jesus, called to be saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours.” We note here that he speaks of the Christians “who call on the name of our Lord Jesus Christ”. Does this mean that we are to call upon Jehovah (Acts 2:21; Joel 2:32) and also the name of Jesus? Yes, for as Jesus said: “I and the Father are one.” (John 10:30) “No one comes to the Father, but by me.” (John 14:6) If we remember that the name Jesus means “Jehovah saves” or “Jehovah is savior”, then to call upon the name of Jesus also acknowledges the name of his God. Additionally, Jesus said: “No one can come to me unless the Father who sent me draws him.” (John 6:44) Thus we need both the God of Jesus, the Father, as well as the Son of Jehovah. This is what John says: “Whoever transgresses and doesn’t remain in the teaching of Christ, doesn’t have God. He who remains in the teaching, the same has both the Father and the Son.” (2 John 1:19) This also agrees with Jesus’ statements in John 17:1-3.
There is nothing in any of this, however, that should give one the idea that Jesus is Jehovah. Jesus was sent by Jehovah, speaks for Jehovah, represents Jehovah. Jesus is not Jehovah whom he represents and speaks for. — Deuteronomy 18:15-19; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1.

Monday, July 31, 2017

1 Peter 3:15 – Sanctify Christ As Lord

Isaiah 8:12,13 – Ye shall not say – A confederacy! of everything of which this people may say. A confederacy! And their fear, shall ye not fear or regard as awful: Yahweh of hosts, him, shall ye hallow, – And let, him, be your fear, and let, him inspire you with awe. — Rotherham’s Emphasized Bible translation.
1 Peter 3:14,15 – But even if you do suffer for doing what is right, you are blessed. Do not fear what they fear, and do not be intimidated, but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you. — New Revised Standard Version
Many of our trinitarian neighbors would like for us to believe that Peter is calling Jesus “Jehovah” in 2 Peter 3:14,15. They evidently compare this scripture with Isaiah 8:12,13, and conclude that since Isaiah is speaking about Jehovah (Yahweh), then Jesus must be Jehovah.

Peter does not directly quote anything from Isaiah 8:12,13, but his language is similar, and it may be that Peter is using the language of Isaiah 8:12,13 as the background of what he speaking, although it appears more probable that he is not. We agree that in Isaiah 8:12 the context shows that Jehovah is being spoken of. (See also Isaiah 41:10) Does it follow that in 1 Peter 3:15, that Peter’s intent was to claim that Jesus is Jehovah? No. All that is said is that we are to sanctify — set apart — the Christ as Lord in our hearts. Should this lead us to believe that Peter meant that we are sanctify the Christ as Jehovah? Such an idea has to be read into what Peter said, and we have no reason to believe that Peter meant this to be read in such a manner as to lead one to believe that Jesus is Jehovah. The only cause to think this would mean that Peter meant to have this say that Jesus is Jehovah is to support the idea that Jesus is Jehovah.

Peter had already made a distinction between the Father, who Jesus identified as the “the only true God” (John 17:1,3), and Jesus. (1 Peter 1:3) The default reasoning concerning what God is revealing to us by means of the holy spirit should be that Jesus is not the only true God who sent him.

Christians are to sanctify, or set apart, Jesus as their Lord in their hearts. Of course, we cannot consecrate, or set apart Jesus to God, but we can consecrate, or set him apart, in our hearts in recognition of God’s own consecration, or sanctification, of Jesus, and Jesus’ own sanctification of himself. (John 10:36; 17:19) By doing this, one also sanctifies, or sets apart, Jehovah, the God and Father of Jesus, as the homage given to Jesus is to the glory of his God. (Matthew 10:32; 27:46; Mark 15:34; John 15:23; 20:17; Romans 15:6; 2 Cortinthians 1:3; 11:31; Ephesians 1:3; 1:17; Philippians 2:11; 1 Peter 1:3; 1 John 2:23,24; 2 John 1:3,9; Revelation 3:5) It is the God and Father of Jesus who anointed Jesus and made Jesus both Lord and Christ [anointed one]. The only way to come to Jehovah is through Jesus, and any homage given to Jesus as the One highly exalted by Jehovah is to the glory of the God and Father of Jesus. (John 5:23; 13:31; 14:6,23; 17:1; Acts 4:12; 1 John 2:23; 2 John 1:9; Philippians 2:9-11; 1 Peter 1:21) We certainly would not want to count the blood of Christ as something ordinary. — Hebrews 10:29

While we are discussing these two scriptures, it might be helpful to get an idea of what is being spoken of. It is particularly to the one whom we hold so dear in our hearts, and his sanctified blood which was offered on our behalf, that we should always be ready to give an answer concerning to any who inquires of the hope that is in us, “which is Christ in you, the hope of glory.” (Colossians 1:27) Having given a sacred place for Christ in our hearts, we do not fear as the world does.

Today many in the churches are fearful of many things. Instead of waiting for God through Jesus to settle matters, they feel they must rectify Satan’s world now, to make Satan’s world a better place for Christians to live in. Indeed, many of their efforts through such fears have been noble, and while they have to some extent done good in this world, often it has been accomplished, not by remaining separate from Satan’s world, but by joining hands with the world’s politicians and ruling powers.

Especially since 1914, the world has been in one turmoil after another. Not only do we have local problems to contend with in our homes, neighborhoods, and cities, but we constantly kept informed of threats to world security. Today what happens on the other side of the earth can have a bearing on our life within minutes. Never before in history has knowledge of trouble world-wide become so prevalent as to day. When the World Trade Center was attacked on September 11, 2001, within minutes pictures were being shown of this attack, not just in the U.S., but nations all over the earth.

The prophecy of Isaiah seems to link the fears of the world with the formation of confederacies. A confederacy is a league or covenant, a compact or alliance for mutual support or common action. “In union there is strength,” is everywhere the expressed sentiment of to-day. A kind of security is often felt in such confederacies. Confederacy — Union — is the watchword in civil, social, and religious circles. This sentiment now so common, has grown out of the felt necessities of the times, and the fear of coming trouble and danger.

The prince of this world (John 12:31) sees the approaching storm. He believes and trembles at the sure word of prophecy which indicates the overthrow of his power; but with characteristic genius, energy and presumption, he arrays himself to oppose, and if possible to thwart the plans of the Almighty. At present and for some time past he has been actively engaged in planning, organizing and arranging his unconscious forces. We are glad in one sense to say unconscious, for to be the conscious and willing servants of Satan would imply a fearful state of depravity. And yet we would that men were not so blinded as to be unconsciously led by their wily and deceptive foe.

Leagues or confederated unions have formed all over the world. The governments of the world form alliances for mutual protection against the increasing independence and power of their subjects, against terrorism, etc., while terrorists secretly form confederacies in fear of what appears to them to be giant empires seeking to dominate them. In the U.S., there also militia confederacies that have formed out of fear of the great power of the Federal government and the threat of losing constitutional rights. Confederacies have been formed out of fear and in resistance to enthroned power for all kinds of reasons. Capitalists have formed alliances with each other to protect their interests, while the labor classes also have combined their forces for self-protection. Many look to the United Nations, one of the world’s largest confederacies, as man’s best hope of peace and security worldwide, while others form confederations to keep the United Nations from becoming too powerful.

In religious circles we see the same policy pursued. The two great classes most bitterly opposed to one another are so-called Orthodoxy and Infidelity. Each is struggling for supremacy and power. On the orthodox side are Papacy and Evangelical and Fundamentalist Protestantism, while the non-religious world stands in opposition. All the various sects of Protestantism have formed several confederacies — “The Evangelical Alliance”, “The World Council of Churches”, as well as various national, regional and local councils — for mutual support and common action, agreeing to almost entirely ignore their differences in doctrine, and to preach simply the trinity and morality, and the necessity of union with them and acceptance of their triune God in order to be saved. Even friendly relations and proposals of union are beginning to be thought of between Papacy and Protestantism. It has become common for Papacy leadership to speak of itself as one of the Christian denominations, and of others as their “Methodist and Presbyterian friends, etc.,” while both agree and unite in branding as non-Christian all who oppose their system, no matter how firmly the others’ faith may be rooted and grounded in the word of God. Other religions, heathen, Jewish, Islamic, etc., have also banded together to protect themselves from their perceived threats or to promote the aims of the religion. Atheists and agnostics are also uniting by forming liberal leagues, “freethinkers” associations, and banding themselves together to resist superstition and enforced religion by the state, and to advocate morality and benevolence on a basis of common sense and expediency. While all this seems expedient and necessary to these various classes in the world, while human reason says, Surely in Union there is strength, shall we as Christians who are by no means less interested in the final issues than others, act contrary to such reason, and battle singly and alone with the mighty powers of darkness? In this as in all matters, we look to the Word of God for instruction. And that instruction is given plainly and clearly — “For,” says the Prophet, taking his standpoint down here in our time, “thus, spake Jehovah unto me like a firm grasp of the hand, – when he admonished me, not to walk in the way of this people, saying: Ye shall not say – A confederacy! of everything of which this people may say. A confederacy! And their fear, shall ye not fear or regard as awful: Yahweh [Jehovah] of hosts, him, shall ye hallow, – And let, him, be your fear, and let, him inspire you with awe.” (Isaiah 8:12,13, Rotherham’s Emphasized Bible translation)

Thus instructed we should have nothing to do with these confederacies either civil, social or religious. We are to walk separate from all these, joined in union only to Jehovah by the means He provided, that is, through his Son, and loyal to the kingdom of God as yet unrecognized by the world. We are to have no confederacy, no union with any other, being no part of this world of which Satan is the god and deceiver. — John 5:23; 14:6,20,23; 15:4,19; 17:9,11,14,15,16,21,22,23; Romans 12:5,27; 15:5,6; 2 Corinthians 4:4; 1 John 4:5,6; 5:19; Revelation 12:9.

The present conditions are foretold in the scriptures. Jesus referred to the present time as a time of “anxiety of nations, in perplexity for the roaring of the sea and the waves,” and “men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken.” (Luke 21:25,26) The “seas”, representing the masses of mankind out of harmony with God (Isaiah 57:20), are roaring today as never before. The Psalmist speaks of this also: “Their soul melts away because of trouble. They reel back and forth, and stagger like a drunken man, And are at their wits’ end.” (Psalm 107:26,27) These are, indeed, fearful times, but the true worshiper does not share in the fears of the world, having set apart the sacredness of Jesus and his blood in their hearts.

Jehovah’s prophet speaks most emphatically concerning the outcome of all these confederacies. Thus we read (Isaiah 8:9,10, Third Millennium Bible translation) “Associate yourselves, O ye people, yet ye shall be broken in pieces! And give ear, all ye of far countries. Gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces! Take counsel together, and it shall come to nought;  speak the word, and it shall not stand.” How plain and forcible these expressions! They need no comment; and only the unbelief in the word of God — the spirit of infidelity — often found in the church nominal, prevents them from understanding their import.

Immanuel is our sanctuary, our defense, our advocate before Jehovah (1 John 2:1), and only by making Immanuel our sanctuary would we walk with Jehovah, and all who thus walk must walk separate from the world and its walk. (John 15:19; 17:14,16) Those who thus walk with Jehovah (Micah 6:8) are so led into the knowledge of his plans, that those things which cause fear and trembling to others, are to them but the indications of the development of God’s glorious plan. — 1 Corinthians 2:12.

“Behind his frowning providence They see his smiling face.” While Jesus is thus our defense and rejoicing, he is a stone of stumbling and a rock of offense to both the houses of Israel — Israel after the flesh and the nominal gospel church. (Isiah 8;14; Romans 9:32,33; 1 Peter 2:8) “Many shall stumble thereon, and fall, and be broken, and be snared, and be taken.” (Isaiah 8:15) They have stumbled and fallen over the truth in Jesus and are taken in the snare of the adversary, their faith is being shattered and broken; and the great flood of infidelity has been progressively engulfing the church nominal.

But the Prophet continues, “Bind up the testimony, seal the law among my disciples.” This is equivalent to Daniel’s prophecy, “those who are wise shall understand ” (Daniel 12:10); and David’s — “They walk in the light of your presence, Jehovah” (Psalm 89:15); and Paul’s — “you, brothers, aren’t in darkness.” (1 Thessalonians 5:4) Yes, to those consecrated ones who walk with God separate from the world and worldly alliances and its organizations of men, the law and the testimony is precious — a constantly unfolding treasure-house of blessed promises, inspiring such with glorious and blessed hopes which dispel all fearful apprehensions. But it is bound up and sealed among these, and none of the unfaithful shall understand their glorious import.

Jude 1:4 – The Only Despotes

For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ. — Jude 1:4, New American Standard
We have been asked the question: “Who is your ONLY despotes in heaven?”

The reference is to Jude 1:4, and apparently it is thought that since this scripture speaks of our only Despotes [Master], that if there is another in heaven who is also our Despotes, then these two must both be the same “only Despotes”, and that the two are both the one “only Despotes”. One cannot answer the question at all without making some kind of supposition concerning the scripture. Does it warrant the supposition that Jesus and his God are the same God? Does it warrant the supposition that Jesus is a person of the only true God?

In the scriptures, however, we find that whatever Jesus possesses is of — from — the one God, his God and Father. — Matthew 9:8; Luke 20:22; John 5:19,22.22,26,27; 7:16,17; 8:28; 10:32; 12:49,50; 14:10,24; 15:15,19,26; 17:8; Acts 10:38; 1 Corinthians 8:6; Ephesians 1:3; Hebrews 1:9; Revelation 1:1.

The “one God” of 1 Corinthians 8:6 has anointed and appointed his Son as “lord” and shepherd, over all His sheep. Jesus is the only one who fulfills the role as being the only one whom Jehovah, the God of Abraham, Isaac and Jacob, has appointed — set — as the genuine shepherd over all of Jehovah’s sheep. Jesus is the only Master and Lord that Jehovah has appointed over us. (Isaiah 61:1; Ezekiel 34:23,24; John 3:35; 5:22-29; 10:11,14,29; Acts 2:36; 5:31; 1 Corinthians 8:6; Ephesians 1:3,17-23; Philippians 2:9) Thus, while the God of Jesus is despotes, as being the source of all, Jesus also is the only one whom the Most High has made lord and christ over all (with the evident exception of the Most High Himself), being the only instrument that God directly uses through whom He rules, and through, by means of, whom Jehovah will come to judge the world, that all things may be to glory of “one God”, the “God and Father of Jesus.”. — Psalm 2:7,8; 96:10-13; 98:7-9; Acts 17:31; 1 Corinthians 8:6; 15:27; Ephesians 1:3,17; Philippians 2:11.

That the God of Abraham, Isaac and Jacob, spoken of in Acts 3:13, is not Jesus can be seen from the context (Acts 3:13-26), for the God of Abraham, Isaac and Jacob is the only one who is greater than absolutely all, including Jesus. (John 10:29; 1 Corinthians 15:27) Jehovah God, the God and Father of Jesus, can certainly be called despostes (Master), and of course he is certainly in heaven, while at the same time we only have one despostes whom the Most High has appointed over us through whom the Most High speaks and performs His Works.

According to Bullinger:

Like Kurios (i, above) it denotes owner; but it includes (when used of God) the exercise of more absolute, unlimited and despotic authority and power in heaven and on earth. It is derived from deo = to bind, and pous = the foot. It occurs ten times in the New Testament, and is rendered five times “Lord” ; and five times “Master” (see No. XIV. 2, below).
Used of Jehovah (Appendix 4. II) three times (Luke 2:29. Acts 4:24. Revelation 6:10).
Used of Christ, twice (2 Peter 2:1. Jude 4).

"Lord” in the New Testament
"Lord" in the New Testament

Despotes – Strong’s #1203

Luke 2:29
nun apolueis ton doulon sou despota
3568 3569 0630 3588 1401 4771_1 1203
kata to rheema sou en eireenee
2596 3588 4487 4771_1 1722 1515

Luke 2:29
Now let you your servant depart, [Jehovah], According to your word, in peace

The context would indicate that Simeon used God’s Holy Name here, and that the Holy Name was changed to an anarthrous Despota. Thus, several translations, such as the RNKJV, has some form of God’s Holy Name in this verse.

Nevertheless, Jehovah is indeed the only source of all might, and thus is the Sovereign over absolutely all, including His Son. — John 10:29; 1 Corinthians 15:27.

Acts 4:24
hoi de akousantes homothumadon eeran
3588 1161 0191 3661 0142
phwneen pros ton theon kai eipan
5456 4314 3588 2316 2532 1511_7
despota su ho poieesas ton ouranon kai
1203 4771 3588 4160 3588 3772 2532
teen geen kai teen thalassan kai panta ta en
3588 1093 2532 3588 2281 2532 3956 3588 1722

In Acts 4:24, we find that God’s Holy Name has been changed to Despota (a form of the word despostes). — Exodus 20:11; 31:17; 2 Kings 19:15; 2 Chronicles 2:12; Nehemiah 9:6; Psalm 115:15; 121:2; 124:8; 134:3; Isaiah 37:16.

I do not believe that these believers would have been guilty of disobeying God by changing God’s eternal Holy Name to Despota (Exodus 3:14,15); I believe that it is more reasonable and in harmony with the entire testimony of the scriptures that this was done by copyists sometime later.
The Holy Name in the New Testament

However, despotes can certainly be applied to the God and Father of Jesus, and since the God of Abraham, Isaac and Jacob is greater than all, including Jesus, the word despotes as applied to Him would indeed take on the meaning of being the only Sovereign over the entire universe; including all that is the spiritual realm, which would also include the Son of the Most High, in his prehuman sonship (John 3:17; 6:38; 8:28,42; 10:36; 17:3,5; Romans 8:3; Galatians 4:4; 1 John 4:10), in the days of his flesh (Luke 1:32,35; Hebrews 5:7), and after his resurrection in the spirit. — John 20:17; Ephesians 1:3; 1 Peter 3:18; Revelation 1:1; 3:12.

Despotes in Acts 4:24, however, as it is, is not applied to Jesus, but the God and Father of Jesus. We know this, because in Acts 4:27 we find that Jesus is depicted as the servant of Despota, and as having been anointed by Despota. This certainly identifies Despota, not with Jesus, but with Jehovah who sent jesus, since it was Jehovah — the God of Abraham, Isaac and Jacob, who anointed and sent Jesus. — Exodus 3:14,15; Deuteronomy 18:15-20; Isaiah 61:1; Luke 4:18; Acts 3:13-26; 10:38.

The argument of some trinitarians, however, appears to be that there is only one who is Despotes in heaven, and since forms of the word Despotes are used of Jesus as well as the God of Jesus, that both Jesus and His God are that one Despotes. This idea, however, would fail, however, since it is also claimed that Jesus is not His God and Father, thus, they would still have two who are Despotes in heaven, not unless one believes that Jesus is the God and Father of Jesus.

Jesus certainly identified himself and his Father as two individuals, not as one individual. In John 8:17,18, Jesus speaks of himself and His God as “two men”; the word “men” in the verse 17 signifies persons or individuals, not human beings. And while most trinitarians acknowledge this, they would, in effect, contradict this, by saying that these two persons are one Omniscient Being, which in effect would mean that they both have the same sentiency, and thus are both one sentient being. At the same time, however, it is claimed that they are both not the same person, and each has their own will and thoughts (Luke 22:42;John 5:30; 6:38), which would mean that they are not the same sentient being, and that at least one of them could not be omniscient. Some, applying the “hypostatic union” imagination to certain scriptures, even claim that Jesus has one sentiency as man, which is limited in scope, and another sentiency as God, which is unlimited in scope. (Matthew 24:36; Mark 13:32; Revelation 1:1) Although trinitarians who believe this latter thought deny it, this idea of hypostatic union does indeed end up with the conclusion that Jesus is himself two persons. Additionally, the hypostatic union philosophy, in effect, does indeed end up claiming that God is three persons all of whom are one person, despite all the objections the trinitarian may give to this conclusion.

2 Timothy 2:21
ean oun tis ekkatharee heauton apo
1437 3767 5100 1571 1438 0575
toutwn estai skeuos eis timeen
3778_94 1511_4 4632 1519 5092
heegiasmenon euchreeston tw despotee eis
0037 2173 3588 1203 1519
pan ergon agathon heetoimasmenon
3956 2041 0018 2090

If a man therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master’s use, prepared for every good work.

Here the phrase “tw despotee” is indeed applied to Jehovah, who is spoken of in the context. (2 Timothy 2:16,19; Compare with Nahum 1:7; 2 Chronicles 7:14; Proverbs 3:7; 16:6) Jehovah is the Supreme Shepherd (Psalm 23:1; Ezekiel 34:12,15); Jesus is the only genuine [Greek, Kalos (transliterated), Strong’s #2570] shepherd appointed directly by Jehovah, and it is to this appointed shepherd that Jehovah gives His sheep. — Ezekiel 34:23,24; John 10:11,14,17,29.

It is more likely, however, that Peter actually used some form of God’s Holy Name, which would mean, “he will be a vessel of honor, sanctified, and suitable for Jehovah’s use, prepared for every good work.” — 1 Samuel 7:1; 16:5; 1 Chronicles 15:14; 29:15,19; 2 Chronicles 30:15,17.

2 Peter 2:1
egenonto de kai pseudopropheetai en tw law
1096 1161 2532 5578 1722 3588 2992
hws kai en humin esontai pseudodidaskaloi hoitines
5613 2532 1722 4771_6 1511_4 5572 3748
pareisaxousin haireseis apwleias kai ton
3919 0139 0684 2532 3588
agorasanta autous despoteen arnoumenoi epagontes
0059 0846_95 1203 0720 1863
heautois tachineen apwleian
1438 5031 0684

In this scripture, Peter does apply despoteen to Jesus. Despoteen is not anarthrous, but it is made definite by the usage of the word “TON” — that is, in effect, “the master of them.”

It was the man, Christ Jesus, who gave himself as a ransom sacrifice for all. (1 Timothy 2:5,6) Peter is here speaking here, however, of some who had accepted Jesus, had been sanctified in the blood of the new covenant (Hebrews 10:10), and who then denied Jesus. Paul spoke of these also in Hebrews 10:26-29.

Nevertheless, lest we become sidetracked, Peter speaks of Jesus as the Master — the man Christ Jesus — who had purchased them, which he did with his human blood, flesh, soul, body. (Matthew 20:28; 26:28; Mark 10:45; 14:24; Luke 22:19,20; Romans 3:25; 1 Timothy 2:5,6; Hebrews 9:12; 10:10,29; 13:12) There is nothing here that implies that Jesus is Jehovah.

Jude 4
pareisedueesan gar tines anthrwpoi hoi palai
3921 1063 5100 0444 3588 3819
progegrammenoi eis touto to krima
4270 1519 3778_2 3588 2917
asebeis teen tou theou heemwn charita
0765 3588 3588 2316 1473_8 5485
metatithentes eis aselgeian kai ton monon
3346 1519 0766 2532 3588 3441
despoteen kai kurion heemwn ieesoun christon
1203 2532 2962 1473_8 2424 5547

It is here that Jesus is described as the “only” Master and Lord of the believers, although it does not say “in heaven”. “Despoteen” is not anarthrous in this verse, but has the article “TON”, thus, in effect, “the Master of us.”. Jesus is indeed the only one we should recognize as our Master and Lord (1 Corinthians 8:6), as being the only one whom Jehovah has made both Christ and Lord. Jesus is not our only Master and Lord by Jesus’ own power or by Jesus’ own authority, but by that which has been given to Jesus from the only source of all power, the only true God, the God of Abraham, Isaac and Jacob, who anointed and sent Jesus. — Exodus 3:14,15; Deuteronomy 18:15-20; Isaiah 61:1; Acts 10:38; Hebrews 1:1,2,9.

Revelation 6:10
kai ekraxan phwnee megalee legontes hews
2532 2896 5456 3173 3004 2193_5
pote ho despotees ho hagios kai aleethinos ou
4219 3588 1203 3588 0039 2532 0228 3756
krineis kai ekdikeis to haima heemwn ek
2919 2532 1556 3588 0129 1473_8 1537
twn katoikountwn epi tees gees

Despotees in Revelation 6:10 is not anarthrous, but it has the article “HO”, corresponding with the English definite article “the”; thus, in effect is “the master of” someone, which in this case it is the saints who had been killed, and whose slain souls are figuratively pictured as being under the figurative altar. Their souls are figuratively calling out for justice to their Master, who is Holy and True, that their Master avenge their blood.

Bullinger claims that Despotes in this verse is the Father; however, Revelation 3:7 identifies “HO DESPOTEES” as Jesus. In the context of Revelation 3:7, he who is holy and true speaks of some one else as “my God”. (Revelation 3:12) Thus, “He who is holy, he who is true” (of Revelation 3:7) is not the Father, the only true God (John 17:3; 1 Corinthians 8:6), but rather it is the “Son of God” — not God. — Revelation 2:8.

Nevertheless, it is Jehovah, the God and Father of Jesus, who is usually associated with “vengeance”. (Deuteronomy 32:43; Psalm 79:10; 119:84; Romans 12:19) At the same time, we need to also remember that Jehovah has given all judgment to His Son, and that Jehovah comes to judge through, or by means of, His Son. (Psalm 96:13; 98:9; John 5:22; Acts 17:31; Ephesians 1:3,17-22; ) Thus, we are brought back to the scripture that all is of, or from, the one God, through the one whom the “one God” has made to be only one who is our Lord. — Acts 2:36; 1 Corinthians 8:6.

Regardless, there is definitely nothing in any of these scriptures that warrants making use of the spirit of human imagination so as to add to the scriptures the idea of a “God” who is three persons, and then formulate all else that is needed to go along with that in order to see “triune God” in the scriptures. We find nothing in Jude 1:4 about a triune God, nor any such concept presented there or any where else in the entire Bible

Sunday, July 30, 2017

Acts 7:59 - Did Stephen Call Upon God?

From time to time, Acts 7:59 is cited from the King James Version as proof that Jesus is God. The KJV reads:

And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

The claim is made that Stephen called upon God, who is "Lord Jesus". Is this true? Note the following statments made by various scholars regarding "God" in Acts 7:59:

The word God is not found in any MS. or version, nor in any of the primitive fathers except Chrysostom. It is not genuine, and should not be inserted here: the whole sentence literally reads thus: And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit! -- Adam Clarke.

The word God is not in the original, and should not have been in the translation. It is in none of the ancient mss. or versions. It should have been rendered, “They stoned Stephen, invoking, or calling upon, and saying, Lord Jesus,” etc. -- Albert Barnes.

There is no Ellipsis of the word God. See Revised Version. Stephen called upon and invoked the Lord. -- E. W. Bullinger.

The word God is not in the original, as its being printed in italics shows. -- Justin Edwards.

An unhappy supplement of our translators is the word “God” here; as if, while addressing the Son, he was really calling upon the Father. -- Jameison-Faussett-Brown.

The word God is not in the original. -- Joseph Benson.

In the original we have simply e? p??a???´ µe???, invoking or calling upon. The word to be supplied is evidently ‘the Lord,’ from the next clause, ‘Lord Jesus, receive my spirit.’ This is better than supplying ‘God,’ as in the English Version, which slightly confuses the reader. -- Philip Schaff.

Omit God. Lit. And were stoning Stephen as he was invoking and saying, Lord Jesus, give welcome unto my spirit. -- C. I. Scofield.

There is nothing for the word God in the original. -- Thomas Coke.

The Lord (in italics) for God (in italics), A.V. The A.V. is certainly not justified by the context, because the words which follow, "Lord Jesus," show to whom the invocation was made, even to him whom he saw standing at the right hand of God. -- Excell, Spence Jones and Maurice, The Pulpit Commentary.

God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant. -- Marvin R. Vincent.

And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit - This is the literal translation of the words, the name of God not being in the original. -- John Wesley.

God—A word strangely inserted by the translators, and obscuring the fact that Stephen called upon Jesus. -- Daniel Whedon.

See these various commentators at:

Wednesday, July 5, 2017

The God (Supreme Being – The Might) Of Jesus (Scriptures)

There is only one Mighty One (God, EL, THEOS) who is the source of all might in the universe, and who is the only true Supreme Being as being that Mighty One. (John 17:3; 1 Corinthians 8:6) The following scriptures, obtained from the World English Bible translation, directly speak of the God of Jesus; please note that the God of Jesus of necessity has to be unipersonal, not tripersonal:

Psalms 45:7 – You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.

Micah 5:4 – He shall stand, and shall shepherd in the strength of Yahweh [Jehovah], In the majesty of the name of Yahweh his God: And they will live, for then he will be great to the ends of the earth.

Matthew 27:46 – About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lama sabachthani?” That is, “My God, my God, why have you forsaken me?”

Mark 15:34 – At the ninth hour Jesus cried with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why have you forsaken me?”

John 20:17 – Jesus said to her, “Don’t touch me, for I haven’t yet ascended to my Father; but go to my brothers, and tell them, ‘I am ascending to my Father and your Father, and my God and your God.'”

Romans 15:6 – that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ.

2 Corinthians 1:3 – Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.

2 Corinthians 11:31 – The God and Father of the Lord Jesus Christ, he who is blessed forevermore, knows that I don’t lie.

Ephesians 1:3 – Blessed be the God and Father of our Lord, Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ

Ephesians 1:17 – that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him.

Hebrews 1:9 – You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you With the oil of gladness above your fellows.”

1 Peter 1:3 – Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became the father of us again to a living hope by the resurrection of Jesus Christ from the dead.

Revelation 1:6 – And he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen.

Revelation 2:7 – He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God.

Revelation 3:2 – Wake up, and establish the things that remain, which were ready to die, for I have found no works of yours perfected before my God.

Revelation 3:12 – He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.

The scriptures reveal that Jesus was sent by Jehovah, speaks for Jehovah, represents Jehovah, and was raised and glorified by the God of Abraham, Isaac and Jacob. Jesus never claimed to be, nor do the scriptures present Jesus as, the God of Abraham, Isaac and Jacob, whom Jesus represents and speaks for. — Deuteronomy 18:15-20; Matthew 22:32; 23:39; Mark 11:9,10; 12:26; Luke 13:35; 20:37; John 3:2,17,32-35; 4:34; 5:19,30,36,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; 20:17; Acts 2:22,34-36; 3:13-23; 5:30; Romans 15:6; 2 Corinthians 1:3; 8:6; 11:31; Colossians 1:3,15; 2:9-12; Hebrews 1:1-3; Revelation 1:1.

God, by means of his holy spirit, reveals through the scriptures that Jehovah (Yahweh) is the only true God, the God and Father of the Lord Jesus. Jesus has One who is the Supreme Being over him; Jesus is not his Supreme Being whom he worships, prays to, and who sent him, and whose will he carried out in willful obedience. — Deuteronomy 18:15-20; Matthew 4:4 (Deuteronomy 8:3; Luke 4:4); Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 (Exodus 20:3-5; 34:14; Deuteronomy 6:13,14; 10:20; Luke 4:8); Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6 (Genesis 1:27; Genesis 2:7,20-23); Mark 14:36; 15:34; Luke 22:42; John 4:3; 5:30; 6:38; 17:1,3; 20:17; Romans 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12.

God, by means of his holy spirit, reveals through the scriptures that Jesus is son of the only Most High, Jehovah. Jesus is never spoken of as the “Most High”; he is not the only Most High Jehovah of whom he is the son. — Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16.

The Supreme Being does not have another Supreme Being who is his Supreme Being. There is no Supreme Being who is over the Supreme Being.

Addressing some arguments used by trinitarians:

There is one God, the Father
1 Corinthians 8:6

It is claimed that trinitarianism is both Biblically and historically monotheistic. While this is the claim, we have never seen any trinitarian successfully apply those claims to the scriptures. For instance, in the expression “Son of God,” does “God” mean one person, or three persons? Usually the trinitarian will say that “God” there refers to “one person,” although we have also corresponded with at least one trinitarian who claimed that Jesus is the Son of the triune God. Examining the first proposition in the light of the Scriptures, however, that Jesus is the son of one person, the Father, then we have “the God and the Father of Jesus” (2 Corinthians 11:31; Ephesians 1:3, Colossians 1:3; 1 Peter 1:3; see also Psalm 45:7; Micah 5:4; Matthew 27:46; Mark 15:34; John 20:17; Ephesians 1:17; Revelation 3:12) who is depicted as “one God” (1 Corinthians 8:6; Ephesians 4:6) that is one person, not three persons. In other words, the Bible presents the God — Supreme Being — of Jesus as one unipersonal “God”. If the God of Jesus is “one God,” and Jesus is not that “one God” of whom he is the Son, then logically Jesus is another Supreme Being who has another Supreme Being who is over the Supreme Being who is the Son of the “one” Supreme Being. Thus, one has at least not one Supreme Being, but the one who is scripturally called the one God, the one Supreme Being, the Supreme Being over Jesus, and another who is not the one Supreme Being who is the Supreme Being over him, but who is being claimed to be one Supreme Being. Logically, the conclusion when one tries to apply this self-contradiction to the Scriptures is that the trinitarian is teaching that there are two Supreme Beings. In reality, the scriptures no where declare Jesus to be the Supreme Being. The self-contradictory thought that Jesus is the one Supreme Being, but not the one Supreme Being who is his Supreme Being, and yet that there is only one Supreme Being, has to be imagined, assumed, added to and read into, any scripture that is presented to allegedly support that added-on self-contradiction.

One claims that Jesus is Son of God only as human, and not as God. Such would, in effect mean that Jesus is the Son of himself, which most trinitarians deny. Additionally, this idea would contradict the trinitarian false claim that the expression “Son of God” means that Jesus is God. In other words, trinitarians who would argue this most often end up with another self-contradictory argument.

So one claims that Jesus is son of the triune “God”, thus making him the son of all three of the alleged triune God. Again, such would end in an infinite self-contradiction, making Jesus the Son of himself as the alleged second person of the triune God who is the son of the alleged triune God, the second person of that triune God being the son of the triune God of whom the second person of that triune God is the son of the triune God, and on and on into infinity.

In reality, no where do the scriptures present Jesus as the second person of a triune God who is the Son of the unipersonal God who is the first person of the alleged triune God, nor do the scriptures ever present Jesus as the imagined second person who is the son of all three persons of the alleged trinity, etc. Any such thoughts have to be imagined beyond what is actually written, assumed, placed over the scriptures and added to the scriptures. In reality, when the idea that the Son of God is the one God of whom he is the Son is applied to the scriptures, it does indeed produce incoherent, illogical, and self-contradictory conclusions. All through the Scriptures, the one God of Abraham, Isaac and Jacob is presented as one person, not three persons.

One has commented:

I think this were your confusion about Trinity lies, every time you say that God is unipersonal in the person of the Father. Of course, Trinitarians do know that. We do know that God can refer to the person of the Father alone, because He is 100% fully God, but it does not mean that the Son and the Holy Spirit is not God anymore.

This sidetracks what we are saying. We do not just say that the God of Abraham, Isaac and Jacob is unipersonal in the person of the Father; the scriptures from Genesis to Revelation ALWAYS present the God of Abraham, Isaac and Jacob as one person — period. In the New Testament, the God of Abraham, Isaac and Jacob is ALWAYS presented as one person, that is, the God and Father of Jesus. The fact is that, in the Bible, Jehovah (Ehyeh), the God of Abraham, Isaac and Jacob, is ALWAYS presented is one person and never once ever at all anywhere as more than one person.

Another comments:

Jesus was a man, but also he was God. As a man he was a little lower than the angels. But as to His Godhood, he was the one and only God Almighty. The scriptures you lost are all pertaining to the manhood of Jesus.
BUT all scriptures are true. Including these:
Isaiah 9:61599 Geneva Bible (GNV) 6 For unto us a child is born, and unto us a Son is given: and the government is upon his shoulder, and he shall call his name, Wonderful, Counselor, The mighty God, The everlasting Father, The prince of peace. – as you say there is but ONE mighty God and there is no other. But here God calls the child, Jesus, The Mighty God AND The Everlasting Father.
Isaiah 43; 10 “You are my witnesses,” declares the LORD, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me. 11 I, even I, am the LORD, and apart from me there is no savior.How can Jesus be The Lord of Lords and King of Kings and not be The One and Only God.

in the Bible, Jesus is never revealed as being the God of Abraham, Isaac and Jacob. In the Bible, Jesus is never revealed as having two natures (beings) at once. Any such thoughts have to be assumed beyond is stated in any scripture, assumptions have to formulated beyond what is written, and then those assumptions have to be added to, and read into, any scripture given that is claimed to prove such assumptions.

See my studies related to:
The Alleged Dual Natures of Jesus

Isaiah 9:6 is a singular name, nor a series of names or titles as given in most translations. While many Hebrew names do describe the bearer of the name, a name as given most often describes the God of the bearer of the name. Most translations of Isaiah 9:6 presents the singular name that the son given is called as a series of names or titles, which makes it appear to be a self-contradiction, since it is not speaking of a series of names, but of only one name. That name is Pelejoezelgibborabiaadarshalom. This name is a sentence giving a description of the God spoken of in Isaiah 9:7, not of the son whom God gives. Many editions of the JPS give the meaning of this name as “Wonderful in counsel is God the Mighty, the everlasting Father, the Ruler of peace.” This this recognition, we can see that the name given is not a series of names or titles being attributed to the son, but rather the name given to the son describes the God whom the son came to declare. — John 1:18.

For more regarding Isaiah 9:6, see my studies related to:
Mighty God and Everlasting Father

Regarding Isaiah 43:11, Jesus, having been sent by Jehovah (Isaiah 61:1), is not apart from Jehovah, any more than the many other saviors that Jehovah sent. This does not mean that we need to imagine and assume that any savior sent by Jehovah has to be Jehovah.

For more regarding Isaiah 43:11 and Jesus’ role as the savior sent by Jehovah, see my studies related to:

Jesus is Lord of lords and King of kings, because Jehovah has made him so. This does not mean that we need to imagine and assume that Jesus is Jehovah who has made Jesus to be both Lord and Christ (anointed one of Jehovah).

See my studies related to:
Lord of Lords

Ronald R. Day, Sr. -- Restoration Light (ResLight) Bible Study Services (RlBible)

Thursday, June 15, 2017

Luke 2:11 – Jesus – “Christ The Lord”

Did the angel declare Jesus to be Jehovah in Luke 2:11?

Luke 2:11- For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
Unless otherwise stated, all Bible quotations are from the World English Bible version.

Luke 2:11 is often referred to as proof that Jesus is Jehovah, since, as through misunderstanding, or distortion, of certain scriptures such as Deuteronomy 6:4; Zechariah 14:9; Matthew 6:24; Luke 16:13 and 1 Corinthians 8:6, they falsely conclude that the word  “Lord” applied to Jesus must mean that Jesus is Jehovah. We have addressed this kind of argument in other studies, and will not address them again here.

See our studies:

Luke 2:11 is often also cited as proof that Jesus is a savior, with the false assumption that if Jesus is our savior, then Jesus must be Jehovah, since, according to their reasoning, as they use scriptures such as Isaiah 45:12 and Hosea 13:14, they evidently conclude that Jehovah cannot possibly send a savior who is not Himself, although the scriptures speak of many saviors whom Jehovah did send who are not Himself. Again, this has been discussed in other studies, so we will not go into this in this study.

See our study:

One, in presenting what he believes to be a refutation of the New World Translation of the Jehovah’s Witnesses, presents a detailed discussion of how the NWT was not consistent in using the Hebrew translations of the New Testament for restoring God’s name to the NT. He argues that according the Appendix of the NWT, 1984 edition, “The use of the definite article ha before the title `A-dhohn’ limits the application of this title exclusively to Jehovah God.’ We have a pdf of the 1984 edition, and we did a digital search,  but could not find this statement in its Appendix. We did find the statement on the jw.org website. The online quote appears to be in reference to the Masoretic Hebrew text of the Old Testament.

We are not with the Jehovah’s Witnesses, and are not necessarily wishing to defend that translation. Evidently, however, the quote is being applied to various Hebrew translations of the New Testament. I see nothing in the statement, however, that is presented as a rule for restoring the Holy Name in the New Testament using Hebrew translations of the New Testament. Our purpose here is not to defend the New World Translation, but something that attracted our attention was the conclusion that the author reaches for what the New World Translation should have read in Luke 2:11 if they had followed this alleged rule: “Because there was born to YOU today a Savior, who is Christ Jehovah, in David’s city.” Since the author presented this as support of the trinity, this line of argument, although presented in a round-about manner, would end up claiming that the Greek CHRISTOS KURIOS should mean “Christ Jehovah”, thereby making it appear that Jesus is Jehovah. Therefore some have thought that in Luke 2:11 Jesus is somehow being called “Jehovah/Yahweh”. 

The claim is made:

Translations of the Greek Scriptures have been made into Hebrew. The Watchtower Society is well aware of these translations. It uses them to determine where to place the Hebrew name for God, ... in the Greek Scriptures of the New World Translation. When the Hebrew for God's name YHWH appears in these translations, the New World Translation uses the word "Jehovah". The Society has used the word "Jehovah" 237 times and slavishly followed these Hebrew translations....
There are at least 72 places where the word ha-Adhohn is found in the Hebrew translations within the Greek Scriptures where, instead of saying "Jehovah" the *New World Translation* translates the word merely as "the Lord." -- *What the Watchtower Society Doesn't Want You to Know*, by Wilbur Lingle.

We have studied very closely what the translators of the New World Translation have stated regarding their attempts to restore the Holy Name in the New Testament, and one should realize that Mr. Lingle's statement does not actually reflect the methods used for the translators of the New World Translation.  I have not found any place where they claim to follow the Hebrew translations of the New Testament. Indeed, most of those translations were made by trinitarians for the very purpose of promoting the trinity to Jews. They cannot be used as a guide for where God's name appears, and certainly cannot be used as a guide regarding their usage of "ha Adhohn". It seems to take a statement made about the Masoretic Hebrew Text and claim it as being the rule of the NWT for determining where to place "Jehovah" in the New Testament, based on translations of the New Testament into Hebrew. While I am aware that the NW translators did make use of such Hebrew translations as supportive of many places where it is apparent that the Holy Name was changed in the New Testament, this does not mean that they were using such translations as a guide for determining where the name should be restored, and the quote given does not present any rule by which they were following for determining where the Holy Name should be restored.

While it is possible that KURIOS in Luke 2:11 is replacing God’s Holy Name, Jehovah — such would not based on how some Hebrew translators have rendered it into Hebrew, but it could be reasoned to have been replaced in this instance because of the Greek expression itself; nevertheless, rather than calling Jesus “Jehovah”, it would designate Jesus as the Christ [Anointed One] of Jehovah, as designated in Psalm 2:6; 45:7; and Isaiah 61:1. Jehovah gave Jesus as the son who is to sit upon the throne of David, and thus he is the Anointed of Jehovah. — Isaiah 9:6,7; Luke 1:32,33.

Someone has stated, in effect, that Acts 2:36 does not mean that there was a time when Jesus became “Lord”, since, according to what is being claimed, Jesus has always been Lord, and that there was never a time when he was not Lord. It is claimed that he was already “Lord” after his human birth. Luke 2:11 is one of the scriptures given to support this assumption. This one has also claimed that there cannot be two Lords/Masters, and therefore when Jesus is called “Lord”, this means that he and his Father are one God.

In the study linked to above, we have shown that in the scriptures, the Greek word for “Lord” is used of many different ones and with many different shades of meaning, even when it is used of Jesus.

Of course, even if Jesus had already been made “Lord” before becoming human, this does not mean that there never was a time when he was not Lord. Jesus was indeed in a sense “anointed” from the time of the Garden of Eden, destined to become the seed of the woman. (Genesis 3:15) He was later anointed, preordained, to be the seed of Abraham, and the seed of David. The fulfillment of the ordination has took place in phases. Jesus was born into this world as the Anointed King who was to sit on the throne of David forever (Luke 1:32,33); thus he could be called “Christ [Anointed] the Lord”, having been anointed as “Lord” in the sense of having been anointed as the promised King from before the time of his conception in the womb of Mary.

The scriptures indicate that Jesus, before he became Jesus, had already been lord, ruler, prince, of the host of God’s angels. — Joshua 5:14.

Jesus was certainly made lord and christ [anointed one] by means this anointing from Jehovah, and the original anointing certainly took place at some time. God, of course, foreknew his purposes before he began the creation of the world of mankind, thus the original anointing could be said to have been long before the world of mankind was made. Jesus indicates that he was sanctified for this purpose before being born into this world. (John 10:36) Any other times that he is appointed would be the carrying out of the original ordination.