Saturday, September 24, 2016
Acts 5:3,4 - Ananias Lied to God, Not to Men
But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back [part] of the price of the land? While it remained, did it not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing in thy heart? thou has not lied unto men, but unto God. -- American Standard Version.
Our trinitarian neighbors often point to this scripture as being one of the scriptures that prove that the Bible teaches their trinity dogma. Actually, we find nothing at all in the verses that say that the God of Abraham, Isaac and Jacob is more than one person, or that Jesus is a person of the God of Abraham, Isaac and Jacob.
The claim is that the holy spirit is being called "God" in Acts 5. Actually, this scripture does not directly call the holy spirit "God." Nor is it saying that Ananias spoke directly to God or to the holy spirit. It was evidently Peter that Ananias directly lied to. At most, from this scripture, one could gather that the holy spirit is "God", but there is nothing in the scripture that gives reason to assume that God's Holy Spirit is a separate person of God. This thought would have to be added to what is said.
The claim is that the holy spirit is being called "God" in Acts 5. Actually, this scripture does not directly call the holy spirit "God." Nor is it saying that Ananias spoke directly to God or to the holy spirit. It was evidently Peter that Ananias directly lied to. At most, from this scripture, one could gather that the holy spirit is "God", but there is nothing in the scripture that gives reason to assume that God's Holy Spirit is a separate person of God. This thought would have to be added to what is said.
"Peter said, Ananias, why hath Satan filled thy heart, to lie to the holy Spirit, and to keep back part of the price of the land?" -- Acts 5:3
Of course, the very and actual full being of Satan did not fill the heart of Ananias. Satan filled Ananias' heart in the same manner as God fills and dwells in the hearts of his people -- by his Spirit, his influence. (Romans 8:11; 1 Corinthians 3:16) Satan's Spirit is one of covetousness and selfishness, which does not hesitate at deceit to accomplish its ends. Peter, who had been made the recipient of a special gift by means of the holy spirit of discerning of spirits, (1 Corinthians 12:10) was able to read the heart, to read the spirit, and thus could see that Ananias and Sapphira were acting dishonestly, pretending to do what they were not really doing. In this connection, the apostle uses the words "God" and "holy Spirit" interchangeably, saying, in verse 3, that they had lied unto the Holy Spirit, and, in verse 4, that they had lied unto God. The thought is the same. God's personal Holy Spirit, acting through the apostles, was God's personal representative, most emphatically; and consequently, in lying to the apostle who also represented God as well as his holy Spirit, Ananias and Sapphira were lying to God, lying to the holy Spirit of God, whose agent and representative Peter was.
One should note that the scriptures show that God's Holy Spirit is likened to God's finger, at least in as God's Holy Spirit represents the power of God. (Matthew 12:28; Luke 11:20) One's finger is, of course, an extension of one's self, but one would not say that one's finger is another person of oneself. Regardless, what one's finger does is what is directed by the owner of that finger; what is done by one's finger is what is done by the person to whom the finger belongs. Likewise, with God and His Holy Spirit. The point is that as one's finger is an extension of the person to whom the finger belongs, so God's Holy Spirit is an extension of God to whom the Holy Spirit belongs. God's Holy Spirit could be used as an extension of God as more or less figuratively being God's mouth, His eyes, His ears, His heart, His disposition, His will, etc. Of course, God's holy spirit, being an extension of God Himself, could certainly be spoken of as being grieved. This does not mean that we need to imagine, assume, add to, and read into the scriptures that God is three persons, and that His Holy Spirit is one of the persons of Himself.
It may also be helpful to note other instances in the Bible where an action is attributed to Jehovah but which are also attributed to a human that represented Jehovah. One such instance is 1 Samuel 12:1,13. Verse one says: "Samuel said to all Israel, Behold, I have listened to your voice in all that you said to me, and have made a king over you." It was Samuel who directly appointed Saul as King of Israel. In verse 13 however, we read: "Now therefore see the king whom you have chosen, and whom you have asked for: and, behold, Jehovah has set a king over you." Here we see that it is Jehovah who set a king over Israel. If we applied the same logic that many apply to Acts 5:3, we would conclude that Samuel is Jehovah. However, using common sense we understand that Samuel represented Jehovah when he appointed Saul as king over Israel.
One should note that the scriptures show that God's Holy Spirit is likened to God's finger, at least in as God's Holy Spirit represents the power of God. (Matthew 12:28; Luke 11:20) One's finger is, of course, an extension of one's self, but one would not say that one's finger is another person of oneself. Regardless, what one's finger does is what is directed by the owner of that finger; what is done by one's finger is what is done by the person to whom the finger belongs. Likewise, with God and His Holy Spirit. The point is that as one's finger is an extension of the person to whom the finger belongs, so God's Holy Spirit is an extension of God to whom the Holy Spirit belongs. God's Holy Spirit could be used as an extension of God as more or less figuratively being God's mouth, His eyes, His ears, His heart, His disposition, His will, etc. Of course, God's holy spirit, being an extension of God Himself, could certainly be spoken of as being grieved. This does not mean that we need to imagine, assume, add to, and read into the scriptures that God is three persons, and that His Holy Spirit is one of the persons of Himself.
It may also be helpful to note other instances in the Bible where an action is attributed to Jehovah but which are also attributed to a human that represented Jehovah. One such instance is 1 Samuel 12:1,13. Verse one says: "Samuel said to all Israel, Behold, I have listened to your voice in all that you said to me, and have made a king over you." It was Samuel who directly appointed Saul as King of Israel. In verse 13 however, we read: "Now therefore see the king whom you have chosen, and whom you have asked for: and, behold, Jehovah has set a king over you." Here we see that it is Jehovah who set a king over Israel. If we applied the same logic that many apply to Acts 5:3, we would conclude that Samuel is Jehovah. However, using common sense we understand that Samuel represented Jehovah when he appointed Saul as king over Israel.
Another example is the anointing of David as King of Israel. 1 Samuel 10:1; 12:7 tells that Jehovah anointed David. Samuel 16:13 says Samuel anointed David. Again, Samuel is not Jehovah, but rather he represented Jehovah who anointed him.
We might also take the case of Saul of Tarsus, before he became the apostle Paul, and the statements made concerning his persecuting the church. In Philippians 3:6 Paul described himself as persecuting the church. However, in Acts 9:5, we read: "He [Saul] said, 'Who are you, Lord?' The Lord said, 'I am Jesus, whom you are persecuting.'" Should we conclude from this that the church is Jesus. No, but we remember the words of Jesus to his disciples: "He who receives you receives me, and he who receives me receives him who sent me." -- Matthew 10:40.
See our study on Similarities for more examples.
The trinitarian logic on this, however, is that Ananias lied to the Holy Spirit, but the next verse says he lied to God. Therefore they reason that the holy spirit is God, and then they further reason that God is one, and thus, they further imagine, assume, add to, and read into what is stated that the Holy Spirit of God is a person of God, etc. If we follow through with the trinitarian reasoning, however, the trinitarian logic would also require the holy spirit is Peter, since Ananias actually lied directly to Peter. Viewed from the way trinitarians often use scriptures to prove the trinity, this would produce a trinity: Holy Spirit, God, and Peter. The reality is that lying to Peter and the church was tantamount to lying to God whom Peter represented as an apostle, and lying against the influence of God's Spirit. Nevertheless, the holy spirit is essentially God, since it is God's personal "set apart" [holy] spirit, that he utilizes to do his will. This does not mean that God's Holy Spirit is a separate person of God.
There is nothing in what Peter said that gives one reason to imagine that Peter thought that by his words that he was saying that God is three persons, and that God's holy spirit is one of the three persons of God. Indeed, in Acts 3:13; 5:30, we find that Peter presented the God of Abraham, Isaac and Jacob, as only one person.
Thus we find nothing in Acts 5:3,4 that justifies the trinity doctrine. There is certainly nothing at all that even hints of three persons in one God. Nor is there anything to justify the teaching that the Holy Spirit itself is a person of God Almighty.
John 4:24
John 4:24
Some have used John 4:24 in an effort to prove that the holy spirit is God himself. There we read: "God is spirit, and those who worship him must worship him in spirit and truth." An attribute of God's being is that he is spirit, invisible power. The scriptures place the invisible spirit in contrast with what is seen by the flesh. That which is spirit comes and goes as the wind, "and you hear its sound, but don't know where it comes from and where it is going." (John 3:8) Likewise, one born [or, begotten, as many wish it] of the spirit, one who is led by God's spirit, he walks not after the flesh, not by what he sees by the flesh, that which is visible to the human eye, but rather the invisible things he sees by the spirit through faith. (Romans 8:4,14; 2 Corinthians 5:7; Galatians 5:16,25) Thus, "we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." (2 Corinthians 4:18) God's being an invisible, powerful, spirit being does not give any reason to think that God's holy spirit is a separate person of God.
However, the scriptures also say that "God is a devouring fire", (Deuteronomy 4:24; see also Hebrews 12:29) We would not turn this around and say that a devouring fire is God, or that a "devouring fire" is a person of God. We also read that "God is love". Again, we would not turn this around and say that "Love" itself is God, or that "Love" is person of God.
What we don't see in John 4:24 is any hint that God's being spirit means that the holy spirit of God is a person of God. However, as said before, the holy spirit, being that extension of his power sent by God to accomplish his will, can in this sense been seen as a personal extension of God himself, although it would not give the proper thought to turn this around and say that the holy [set apart, dedicated] spirit itself is God.
God's holy spirit is likened to God's finger, His hand or His arm (as the power of God). -- Ezekiel 3:14; 8:3; 37:1; Matthew 12:28; Luke 11:20.
What God does through His holy spirit is what God himself has done. What is spoken to God's holy spirit, however, is the same as being said to God Himself.
Some related Studies on the holy spirit may be found at:
https://www.htdbv8.com/Volume5/V5_11.htm
https://www.biblestandard.com/uploads/2/1/4/9/21496142/christ-spirit-covenants_[web].pdf
https://www.biblestandard.com/uploads/2/1/4/9/21496142/christ-spirit-covenants_[web].pdf
(We do not necessarily agree with all that is stated in these studies.)
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Wednesday, September 21, 2016
Sunday, September 18, 2016
Hebrews 1:8 - Why is Jesus called "Elohim" and "Theos"? Psalm 45:6,7
Hebrews 1:8 but of the Son he says, "Your throne, God [Theos; Psalm 45:6: elohim], is forever and ever; The scepter of uprightness is the scepter of your kingdom.
Hebrews 1:9 You have loved righteousness, and hated iniquity; Therefore God, your God [Theos, Psalm 45:7: ELOHIM, that is, Jehovah -- Isaiah 61:1], has anointed you With the oil of gladness above your fellows." -- Psalm 45:6,7.
Hebrews 1:9 You have loved righteousness, and hated iniquity; Therefore God, your God [Theos, Psalm 45:7: ELOHIM, that is, Jehovah -- Isaiah 61:1], has anointed you With the oil of gladness above your fellows." -- Psalm 45:6,7.
Some have claimed "he" in the phrase "he says" refers to the Psalmist who wrote the words in Psalm 45:6,7. Actually, however, "he" is a continuing reference in verses 5 through 13 that applies to the one person who is God of Hebrews 1:1,2. The unipersonal "God" is at the center working through "his Son." In Hebrews 1:5, "he" has to be referring the unipersonal God of Hebrews 1:1, since "he" says to the Messiah, "You are my son," as spoken of in Hebrews 1:2. In Hebrews 1:6, "he" who brings his firstborn again into the world has to be the unipersonal "God" of Hebrews 1:1. Likewise In Hebrews 1:7,8, we have no reason to think that "he" does not refer to the unipersonal "God" of Hebrews 1:1.
Thus, the Psalmist is evidently quoting God, at least in Psalm 45:6,7, and he prophetically speaks of the Anointed One, and the God of the Anointed One. Forms of the Hebrew word often transliterated as Elohim are used of both, but it is evident from the context that the same meaning is not to applied to both. The One who does the anointing is spoken of the as the God of the One being anointed, thus the One doing the anointing is the Supreme Being of the One being anointed. This is shown in Psalm 45:7 and Hebrews 1:9. One anoints the other with the oil of gladness. The one being anointed has companions. These companions are probably the angels mentioned earlier, or his "brothers" mentioned in Hebrews 2:11; one does not normally think of God Almighty as having "brothers".
Like many of the Psalms, many believe that there is an original minor typical application as well as the major antitypical application of Psalm 45. Some scholars say that the original application of this Psalm was to Solomon. We read that Solomon "sat on the throne of Jehovah." (2 Chronicles 29:23; see also: 1 Kings 1:13) Likewise, Jesus' throne is also God's throne (Revelation 3:21), which he receives from his Father, the only true God. -- Psalm 2:4-6; Daniel 7:13,14; Acts 2:29-31; John 17:1,3.
Jehovah is the God [Supreme Being] of Jesus. Jesus was anointed by his God. Who is the Supreme Being over the Anointed One that is spoken of in Psalm 45:7 and Hebrews 1:9? The scriptures provide the answer in other scriptures. Another prophecy, provides the answer, in Isaiah 61:1, which has the Messiah prophetically saying: "Jehovah has anointed me." It is the Supreme Being -- Jehovah -- the God [Supreme Being] of Jesus, who did the anointing, and who called Jesus theos (translated from elohim -- Psalm 45:6,7; See also Luke 4:18; Acts 10:38; Matthew 27:46; Mark 15:34; John 17:1,3; 20:17; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; 5:20; Colossians 1:3; Hebrews 1:9; 1 Peter 1:3 Revelation 2:7; 3:2,13). Thus elohim who received the anointing is not the Supreme Being, since Jehovah is referred to as his Supreme Being. Thus, we should realize that elohim as being applied to the One Anointed does not carry the same meaning as it does for the One who did the anointing.
Jesus is prefigured by Moses
, who is also called elohim, as well as "as" elohim. "And you [Moses] shall speak to him [Aaron], and you [Moses] shall put the words in his [Aaron's] mouth. And I [Jehovah] will be with your mouth, and with his mouth, and I will teach you wht you shall do. And he shall speak for you to the people. And it shall be, he shall be a mouth for you, and you shall be a god [elohim] for him." (Exodus 4:16, Jay Green's A Literal Translation of the Bible, 1985) "And Jehovah said to Moses, Come, see I have made you a god [elohim] to Pharaoh." (Exodus 7:1, Jay Green's A Literal Translation of the Bible, 1985) -- Deuteronomy 18:18,19; Acts 3:19-23.
, who is also called elohim, as well as "as" elohim. "And you [Moses] shall speak to him [Aaron], and you [Moses] shall put the words in his [Aaron's] mouth. And I [Jehovah] will be with your mouth, and with his mouth, and I will teach you wht you shall do. And he shall speak for you to the people. And it shall be, he shall be a mouth for you, and you shall be a god [elohim] for him." (Exodus 4:16, Jay Green's A Literal Translation of the Bible, 1985) "And Jehovah said to Moses, Come, see I have made you a god [elohim] to Pharaoh." (Exodus 7:1, Jay Green's A Literal Translation of the Bible, 1985) -- Deuteronomy 18:18,19; Acts 3:19-23.
From this and other usages of the Hebrew words for "god", we determine that its meaning does not always mean the restriction of "Supreme Being", or the Almighty; nor does its usage of others mean that the others to whom it is applied are necessarily "false gods". Remembering that the basic meaning of Hebrew words for God is "strength" or "power"*, we need to note that Elohim is applied to Moses in this sense, that is, that God gave to Moses power, or strength, over Aaron and Pharaoh. Only Jehovah, the God and Father of Jesus, is God as the Supreme Being, or the exclusive Source of All Power. Moses was not this exclusive source of power, thus it would be false to refer to him as "God" with the restricted meaning of "the Supreme Being", but he was called elohim, since Jehovah gave him special powers.
*See our document:
Hebraic Usage of the Titles for "God"
*See our document:
Hebraic Usage of the Titles for "God"
and:
Indeed, the spirit that impersonated Samuel is also called elohim. "The king said to her, Don't be afraid: for what do you see? The woman said to Saul, I see a god [Hebrew, elohim] coming up out of the earth." (1 Samuel 28:13, World English) However, it should be apparent that elohim here applied to this spirit is not in the same manner as it is applied to Jehovah. This spirit does have power granted by God, even though he is misusing the power as a spirit being. Recognizing this some translations render elohim here as:
- *divine being* (New American Standard; New Revised Standard Version)
- *spirit* (New King James Version; Good News Translation; New Century Translation; The Message translation; Contemporary English Version)
- *godlike being* (Jewish Publication Society Bible).
Others render it as "a god" and some render it as plural "gods"; "gods", however, does not actually fit the context. Of course, how it is rendered in English does not change the word used in the Hebrew.
Likewise, the word is used in the plural sense as applied to the angels. It should be apparent that elohim applied to the angels is not in the same manner as applied to Jehovah. -- Psalm 8:5; Hebrews 2:7.
See our study:
The sons of God to whom the Word of God came likewise are also called elohim, but again we can see that they are not elohim in the same manner as the word is applied to Jehovah. (Psalm 82:6) Jesus, in quoting this Psalm, used the plural form of the Greek word THEOS, thus showing that he considered the Greek word THEOS in the same manner as the Hebraic usage of EL and ELOHIM when applied to others than the only true God.
See our study: Who Are the Gods?
Likewise, it should be apparent that in Hebrews 1:1,5,8 (Psalm 45:6) that theos (elohim) applied to the Son is with a different meaning than applied to Jehovah. Paul definitely identifies one person who speaks of his Son, thus the Son to whom "God" speaks is not "God" who does the speaking. There is definitely nothing in either Hebrews 1 or Psalm 45 about three persons in one God. The word *elohim* in the Old Testament usually refers to Jehovah, but as a general descriptive word it is often applied to others, which would include Jesus, the Son of Jehovah. In giving all power to Jesus, it is evident that the One who gave this power to Jesus is excepted. (1 Corinthians 15:27) The very fact that this power over his fellows is given to Jesus by Jehovah's anointing shows that Jesus is not equal to Jehovah, and thus that Elohim, as applied to Jesus, is not in the exclusive meaning as it is applied to Jehovah, for only Jehovah is the source of all power.
In the above scriptures we see three individual beings who are called elohim: Jehovah, Jesus and Moses. Only Jehovah has the position of Supreme Being, however, since both Moses and Jesus receive their power from Jehovah. We have no reason to believe that the author of Hebrews chapter one understood Psalm 45 in any other way than it had been viewed at the time it was written. The wording of the psalm draws a clear distinction between the one and only Ultimate Power, the Father (Creator) Who is the Majesty On High, -- and the secondary "Power", the son who was sent by Jehovah and to whom learned to obey though what he suffered. (Hebrews 1:1,2; 3:2; 5:8) Therefore, the Ultimate Power, the Creator of the first-born of creation, has anointed His obedient son (who offered up both petitions and entreaties to the One able to save him from death -- Hebrews 5:7) above his peers.
Additionally, we should also note how some translations render Hebrews 1:8 and Psalm 45:6:
Hebrews 1:8
- Today's English Version: Your kingdom, O God, will last forever! You will rule over your people with justice.
- Revised Standard Version, margin: God is thy throne for ever and ever. as obtained from:https://www.biblegateway.com/passage/?search=Hebrews+1%3A8&version=RSV
- Moffatt translation (1922): he says of the Son, "God is Thy throne for ever and ever."
- Daniel Mace New Testament (1729): but to the son he saith, "God is thy throne for ever and ever; the sceptre of thy kingdom is a sceptre of equity.
- Twentieth Century translation: while of the Son he said--'God is thy throne for ever and ever
Psalm 45:6
- Revised Standard Version: Your divine throne endures for ever and ever. Your royal scepter is a scepter of equity.
- Good News translation: The kingdom that God has given you will last forever and ever. You rule over your people with justice.
- New Jerusalem Bible - Your throne is from God, forever and ever.
- The Message translation: "Your throne is God's throne, ever and always; The scepter of your royal rule measures right living."
- JPS Version: Thy throne given of God is for ever and ever; a sceptre of equity is the sceptre of thy kingdom.
- New English Bible translation: Your throne is like God's throne
Either way, however, there is nothing in Hebrews 1:8 or Psalm 45:6,7 that would lead us to think that Jesus is Jehovah. There is certainly nothing about three persons in one God.
Related RL Studies
Related Links
Please note that we do not necessarily agree with all that is stated on the following links, nor do the authors of these pages necessarily agree with us in all we say.
Please note that we do not necessarily agree with all that is stated on the following links, nor do the authors of these pages necessarily agree with us in all we say.
The Trinity (David Stein)
Thursday, September 15, 2016
Jehovah and Jehoshua - James Parkinson
Jehovah and Jehoshua -- James Parkinson, General Convention, June 26, 2011. (MP3) LEFT ClICK to play; RIGHT CLICK to download
Brother Parkinson discusses many things in this discourse. Overall, I am in agreement with much that he says. I will make a few comments:
To my understanding, ancient Hebrew actually does not have "tenses" as such; it does have what many refer to as "aspects" and "moods". Most scholars, not all, claim that ancient Hebrew has two of what could be called 'tenses', although there is some room for doubt in calling these "tenses," since it may be misleading. The two different formations of verbs, however, are often presented as reflecting a completed action, or an incomplete action. Such is often called the perfect tense (completed action) and imperfect tense (incompleted action), but some have considered such designations to be misleading. Beyond this, many scholars have presented other various theories of this or that verb "tense" in ancient Hebrew, usually as it applies to some specific word, and/or regarding a specific usage of some specific word. The truth is that verb tense as we know it in ancient Hebrew is determined by context as much as by form. -- page 44, footnote.
Regarding the generation that will not pass away: While I can say there is a possibility that Brother Parkinson may be correct, I have a hard time thinking of the church as passing away. It would have to refer to the church as passing away in death as individuals in this present age. I believe that Jesus was more likely not referring to the church, for the church is of the new generation that will not pass away, that generation will continue forever. Rather, I believe that Jesus was referring to the old generation existing through Adam. The passing away of the Adamic generation is described by Jesus as the passing away of the present heavens and earth.
See my related studies on "This Generation"
Brother Parkinson discusses many things in this discourse. Overall, I am in agreement with much that he says. I will make a few comments:
To my understanding, ancient Hebrew actually does not have "tenses" as such; it does have what many refer to as "aspects" and "moods". Most scholars, not all, claim that ancient Hebrew has two of what could be called 'tenses', although there is some room for doubt in calling these "tenses," since it may be misleading. The two different formations of verbs, however, are often presented as reflecting a completed action, or an incomplete action. Such is often called the perfect tense (completed action) and imperfect tense (incompleted action), but some have considered such designations to be misleading. Beyond this, many scholars have presented other various theories of this or that verb "tense" in ancient Hebrew, usually as it applies to some specific word, and/or regarding a specific usage of some specific word. The truth is that verb tense as we know it in ancient Hebrew is determined by context as much as by form. -- page 44, footnote.
Regarding the generation that will not pass away: While I can say there is a possibility that Brother Parkinson may be correct, I have a hard time thinking of the church as passing away. It would have to refer to the church as passing away in death as individuals in this present age. I believe that Jesus was more likely not referring to the church, for the church is of the new generation that will not pass away, that generation will continue forever. Rather, I believe that Jesus was referring to the old generation existing through Adam. The passing away of the Adamic generation is described by Jesus as the passing away of the present heavens and earth.
See my related studies on "This Generation"
Tuesday, September 13, 2016
Isaiah 9:6 - The Mighty God, The Everlasting Father
Isaiah 9:6 For to us a child is born, to us a son is given; and the government shall be on his shoulder: and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.
Isaiah 9:7 Of the increase of his government and of peace there shall be no end, on the throne of David, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever. The zeal of Yahweh [Jehovah] of Hosts will perform this. -- World English Bible translation.
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| Image by Ronny Overhate from Pixabay |
If one understands how the seed of Abraham (Jesus and those who belong to him in this age) will bless all the families of the earth when the saints are revealed, then one one can understand that this "name" prophetically speaks of the coming reign of Jesus and the saints, when "the government will on this shoulder". In the context, Isaiah 9:7 includes the millennial reign, but also includes the "ages to come" after the millennial reign. We read there: "Of the increase of his government and of peace there shall be no end, on the throne of David, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever." Then we find the statement: "The zeal of Jehovah of Hosts will perform this." (Isaiah 9:7) Thus this coming time when Messiah will be called by the name given Isaiah 9:6 is yet future, and is the result of Jesus' God, Jehovah (Luke 1:32,33). Thus we recommend a study of "Mankind's Course to the Day of Judgment"
as well as the studies at:
As a singular name, we believe that the name itself describes, not the bearer of the name, but rather the God of the bearer. Nevertheless, if the titles are applied to Jesus as presented in the added commas that are often put into the name, we find that two of the titles often attributed to our Lord Jesus have often caused much confusion to many Christians. They are misused to teach the early heresy of a triune God - or three persons in one god, equal in power, glory and all other respects. It is claimed that Isaiah 9:6 proves the dual nature of Jesus. We will in this study present the background material that should clear up the misunderstanding concerning these two titles attributed to Jesus.
Many reach a wrong conclusion because in most of our English translations, the phrase often transliterated as "el gibbor" [or as many prefer, EL gibbowr] is rendered as a separate name/title, usually with captalization, "Mighty God", "the Mighty God", or sometimes "a Mighty God". Thus the claim is often made that since there is only one "God", thus Jesus is here being called the Supreme Being. Of course, one has to either deny or ignore the Hebraic usage of the Hebrew word EL, as well as the context of Isaiah 9:6, which distinguishes the only true God from the one whom the only true God gives as a son. Our trinitarian neighbors are quick to point out that the same phrase is used of Jehovah in Isaiah 10:20,21 (some also point to Jeremiah 32:18). Some claim that this phrase is only used of Jehovah in the Old Testament scriptures. As we shall see, this is misleading, to say the least. The same Hebrew phrase is used also in Ezekiel 32:21, although the phrase is possibly used as a plural intensive in this verse, (often transliterated as elei gibborim). In this verse, as far as we know, no English translation renders the Hebrew word EL as "God", but rather with its general meaning of "might", "power", "strong", etc. The King James Version renders the Hebrew phrase (two Hebrew words) in Ezekiel by using five English words: "The strong among the mighty". In other words the King James translators recognize that the word EL here is not referring to the Supreme Being, but rather that it is being used of generic "strength", thus they rendered it as "strong". Similarly, the World English Bible translation renders Ezekiel 32:21 as:
The strong [ELIE - a form of Strong's #410, EL] among the mighty [GIBBORIM] shall speak to him out of the midst of Sheol with those who help him: they are gone down, they lie still, even the uncircumcised, slain by the sword.
Jay Green's interlinear (word-for-word) rendering is:
shall speak to him The strong [EL - Strong's #410] of the mighty [gibbowr - Strong's #1368] from the of midst Sheol.See Analysis of Ezekiel 32:21:
https://biblehub.com/text/ezekiel/32-21.htm
In Ezekiel 32:21, we have a form of the phrase El GIBBOR, although it is plural in the Hebrew; it is the same basic phrase of Isaiah 9:6, speaking pictorially of the kings who had already lost their rulership to the king of Babylon, as though they were in a death-like condition in sheol. The New Living Bible translates this phrase as "mighty leaders". The New Century translation renders it: "the leaders of the mighty ones." Rotherham renders it: "the chiefs of the mighty." The Geneva Bible renders it: "The most mighty and strong." The Bishop's Bible translates it: "The mightie worthies." Wycliffe renders it: "The myytieste of stronge men." Most translations render it something like "the strong among the mighty". Using these translations of Ezekiel 32:21 as a pattern, EL GIBBOR in Isaiah 9:6 could also be rendered "Mighty and Strong", or "Mighty One of Strength", especially since the context shows that the one being spoken of is not the only true God, Jehovah. However, with the reasoning often presented, that EL GIBBOR can only apply to Jehovah, then by this same manner of reasoning we should conclude that all the kings pictured as speaking from sheol are Jehovah the only true God. The fact is that the reasoning is false; EL, when used of others than Jehovah, takes on a general meaning of strength, might, power, etc., and thus EL GIBBOR can be used of others without designating them as the Supreme Being.
As we have pointed out elsewhere*, the word El has a dual meaning, one of which is the Might of the universe (Supreme Being), and the generic meaning of "strength", "power", "might", etc. This word is Hebrew #410 in Strong's Hebrew and Chaldee Dictionary, which defines it as: "short. from 352; strength; as adj. mighty; espec. the Almighty (but used also of any deity)." StudyLight's Online Hebrew Lexicon defines it similarly: "shortened from 0352 ... 1) god, god-like one, mighty one; 1a) mighty men, men of rank, mighty heroes; 1b) angels; 1c) god, false god, (demons, imaginations); 1d) God, the one true God, Jehovah; 2) mighty things in nature; 3) strength, power".
Other authorities give it the same or similar meanings. Consequently it is applicable to any powerful being and especially so the most powerful - the Almighty Jehovah
==========
*See our study on :"The Hebraic Usages of the Titles for 'God'"
==========
*See our study on :"The Hebraic Usages of the Titles for 'God'"
That the word is thus used may be readily seen by anyone who will carefully note the following texts from the King James Version, in which English translations of the Hebrew word El are in italics: "It is in the power of my hand." (Genesis 31:29) "There shall be no might in thine hand." (Deuteronomy 28:32) "Neither is it in our power." (Nehemiah 5:5) "Like the great mountains." (Psalm 36:6) "In the power of thine hand to do it." (Proverbs 3:27) "Who among the sons of the mighty." (Psalm 89:6) "God standeth in the congregation of the mighty." (Psalm 82:1) "Who is like unto thee, O Lord [Jehovah] among the Gods [mighty ones or ruling ones]?" (Exodus 15:11) "Give unto the Lord [Jehovah], O ye mighty." (Psalm 29:1) "The mighty God [ruler] even the Lord [Jehovah]." -- Psalm 50:1.
If we notice the above texts carefully and critically, all will agree that the context in every case shows the meaning of the Hebrew word El to be powerful one or mighty. And we also have the statement in the last three quotations that Jehovah is the Supreme "El" [the Supreme Being] and rules over all other ones called "el" - powerful ones or mighty ones. And it should be noted that Jehovah is the name applied to none other than the Supreme Being - our Father, and him whom Jesus called Father and God. (John 17:1,3: 20:17; Psalm 110:1; Matt. 22:43-45; 26:64; Mark 12:35-37; Luke 20:41-44; Acts 2:34; 7:55: Rom. 8:34; Col. 3:1; Heb. 1:13; 10:12,13; 1 Pet. 3:22) The meaning then of the words "Mighty God" in our text, is: "He shall be called the Mighty One of Strength. And so he is, for to him the Father has given all power in earth and heaven. (Matthew 28:19, and 11:27) "He is Lord of all" - next to the Father for "The head of Christ is God." (1 Corinthians 11:3) All the things subjected to him, however, is with the evident exception of the Supreme Being who has given him this power. (1 Corinthians 15:27; Ephesians 1:3,17-23) Jesus and his God are one in mind, purpose, etc., because Jesus willingly submitted his own will to that of his God and Father (John 5:30) just as we also must willfully submit our own will, mind, spirit to that of the Father if we would be made heirs and sons of God.
Many trinitarians, however, claim that this submission is one person of God to another person of God. In reality, nowhere does the Bible ever even give a hint that one being equals three persons. All through the Bible, the God of Abraham, Isaac, and Jacob is spoken of as ONLY one person; he never presents Himself as more than one person, and no Bible writer ever speaks of Him as more than one person. The trinitarian thought has to added to and read into each and every scripture presented to allegedly support the trinity, and imaginative interpretations, such as the one just mentioned, have to be offered to make many other scriptures seem to be in harmony with the added-on doctrine. As a result, what is actually presented as proof of the trinity is what the trinitarian leads a person to imagine and assume regarding a verse, and not what is actually said. The trinitarian feels he needs to add all this to the Bible in order to maintain the concept of "monotheism". But there is more to this than this, for many of them believe, contrary to what the scriptures say, that a "man" could not redeem man. Many of them tell us that Jesus had to be God in order to pay the price for sin, although there is no scripture anywhere that says such. Indeed, all the scriptures declare that what was required was "a [sinless] man", not God, to give himself in sacrifice to God. God did not sacrifice himself to himself. (Romans 5:12-19; 1 Corinthians 15:21,22; Ephesians 5:2; Philippians 4:18) Additionally, if Jesus was actually Jehovah in the flesh, as many claim, then rather than condemning sin in the flesh, he actually justified sin in the flesh. See our study: "How God's Son Condemned Sin in the Flesh".
It has been claimed that the Jews had expected that the Messiah would be God Almighty himself, based on Isaiah 9:6. This is actually an assertion rather than reality. The Jewish Publication Society Bible (JPS) translation (1908) renders Isaiah 9:6 as: "For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom; [Footnote: That is, Wonderful in counsel is God the Mighty, the everlasting Father, the Ruler of peace.]" The Hebrew is expressed in this translation as a singular "name". We doubt that any ancient Hebrew reading this would imagine, assume, and read into this verse that the one being spoken of was being called God Almighty.*
What about Isaiah 10:21 and Jeremiah 32:18? Yes, this phrase is applied to Jehova in these two verses, and we believe that in Isaiah 9:6, it is also applied to Jehovah, the one who sent Jesus. (Isaiah 61:1) But even if one applies EL GIBBOR in Isaiah 9:6 as a separate name or title to Jesus, it would not mean that Jesus is Jehovah, but only that Jesus is a mighty one, as shown above. Of course, Jehovah, being the Almighty, is most certainly a Mighty One of Power, so the title is applicable to him. Surely the phrase EL GIBBOR *can* be used of Jehovah. This does not mean that it cannot be also used of the Messiah as the one anointed by Jehovah. (Psalm 2:6; 45:7; Isaiah 61:1; Acts 2:36; 4:27) Isaiah 9:7 shows that Jehovah is the one who causes the name of Isaiah 9:6 to be called upon the Messiah, thereby distinguishing between Jehovah who send the son from the son who is sent.
What about Isaiah 10:21 and Jeremiah 32:18? Yes, this phrase is applied to Jehova in these two verses, and we believe that in Isaiah 9:6, it is also applied to Jehovah, the one who sent Jesus. (Isaiah 61:1) But even if one applies EL GIBBOR in Isaiah 9:6 as a separate name or title to Jesus, it would not mean that Jesus is Jehovah, but only that Jesus is a mighty one, as shown above. Of course, Jehovah, being the Almighty, is most certainly a Mighty One of Power, so the title is applicable to him. Surely the phrase EL GIBBOR *can* be used of Jehovah. This does not mean that it cannot be also used of the Messiah as the one anointed by Jehovah. (Psalm 2:6; 45:7; Isaiah 61:1; Acts 2:36; 4:27) Isaiah 9:7 shows that Jehovah is the one who causes the name of Isaiah 9:6 to be called upon the Messiah, thereby distinguishing between Jehovah who send the son from the son who is sent.
This does not mean that the same title, if applied to Jesus, means that Jesus is the Supreme Being, any more than it means that kings spoken of in Ezekiel 32:21 are Jehovah. The big difference of application to Jehovah from its application to the Messiah is that the position of the Mighty One of Power in Isaiah 9:6 is a position and name given to Jesus by Jehovah, the only true Most High. Add to this the fact Jehovah is distinguished in the context from the Messiah being spoken of in Isaiah 9:6. (Isaiah 9:7; Isaiah 11:1-5; Luke 1:32,33; John 5:22,23,27) Jesus is not the Most High; Jesus is the Son of the Most High.
On one site, the claim is made that in Isaiah 9:6, "Jesus is clearly God, (Everlasting Father) and Wonderful Counselor (the Holy Spirit) and the Prince of Peace (Christ)." Thus, this author would make the alleged second person of the alleged triune God/Godhead to be all three of the alleged persons of the triune God/Godhead, evidently without realizing this evident self-contradiction. Of course, this author is using a translation that contains the placement of commas so as to make it appear that more than one name is involved, rather than the singular "name" as the scripture clearly shows.
At any rate, there is nothing in the phrase EL GIBBOR as part of the "name" by which the Messiah "shall be called" that means that Jesus is his God. At the end of this study we are providing several ways that Isaiah 9:6 has been translated by different translators. Please notice how EL GIBBOR is rendered in those translations.
Everlasting Father
The second appellation, "Everlasting Father," means in the Hebrew just what it does in English, that is: "a father forever." The word father signifies cause or authorship of being - or life giver. While we believe that phrase is actually in reference to the God and Father of Jesus, even if applied to Jesus, Isaiah's declaration would only mean that Jesus will be hereafter known as an author of life - or life giver to someone. To whom will he give life? Paul answers: "As in Adam all die so in Christ all will be made alive." (1 Corinthians 15:22) The "all" being referred to are Adam and his descendants. (Romans 5:12-19) From this we learn that Christ becomes the Father of the entire human race, becoming the "last Adam", the father of the regenerated race, as Adam was the father of generation that came to be perverse, corrupt, through Adam's sin.
In this regard, we should note what plane of life is given to the regenerated race of Adam. The scriptural answer is: "a sinless human plane of life," hence an eternal human life - just what they lost through Adam's transgression. So Paul tells us (Romans 5:18,19): "As through one [man's] offense judgment came on all men to condemnation [condemning all to a loss of life] so also, through one [man's] righteous act judgment came on all men to justification of life. [That is, through the obedience of Christ the death penalty will be removed - in - by means of -- his death. The death penalty was paid and all men will have a right to life again - the same plane of life and glory once possessed, then lost, which has been redeemed or purchased back.] For as through the disobedience of one man the many were made sinners [and because sinners deprived of life], so also, through the obedience of the one [Christ] the many [the same number] will be constituted [made] righteous."
In this regard, we should note what plane of life is given to the regenerated race of Adam. The scriptural answer is: "a sinless human plane of life," hence an eternal human life - just what they lost through Adam's transgression. So Paul tells us (Romans 5:18,19): "As through one [man's] offense judgment came on all men to condemnation [condemning all to a loss of life] so also, through one [man's] righteous act judgment came on all men to justification of life. [That is, through the obedience of Christ the death penalty will be removed - in - by means of -- his death. The death penalty was paid and all men will have a right to life again - the same plane of life and glory once possessed, then lost, which has been redeemed or purchased back.] For as through the disobedience of one man the many were made sinners [and because sinners deprived of life], so also, through the obedience of the one [Christ] the many [the same number] will be constituted [made] righteous."
We see then that the special work of Christ for the human race was the counteracting or rolling back of the penalty of Adamic sin - death (the cessation of life), so that the human race may be regenerated as a new creation. In this, Jesus is the Great Physician or Restorer; and the age during which this (result of his death on their behalf) will be accomplished is called "The Times [years] of restoration" - or giving back - of the blessing lost through the entrance of sin. Sinless human life was the principal thing lost and it Jesus is to give back - and in so doing he will (future) be called "Everlasting Father." [The "joint-heirs" with Christ who are selected in this age are exceptions in that they attain the resurrection of Jesus, the resurrection of a heavenly, not earthly glory.*]
==========*For a detailed presentation of the scriptures concerning the two general glories to be given in the resurrection, please see our studies:
With What Kind of Body Will We Be Raised?
and The Manner of the Resurrection
Adam was so created that he might be the father or life-giver to a race of human beings. Through disobedience, Adam lost his own right to life - became a dying sinner. He could only give to his posterity what he possessed - a dying nature - and consequently, none of the race ever attained perfect life. Thus Adam failed to become in the full, proper sense a father or life-giver. It is because Christ will accomplish this work of life-giving in which Adam failed, that he is called the "Everlasting Father."
But someone may inquire: Do you not teach that Jesus is a spirit being and of the divine plane of glory since his resurrection? Yes. Then, we are asked, would not any life imparted by Him be of the same plane as his own, that is, divine spirit? By no means. Jehovah is the life-giver, or father of all creation; yet all creation is not possessed of the divine spirit plane. Jehovah has given Jesus also the power or authority to be a life-giver. (John 5:21) That he, as the representative of God, will use his power to raise both the just and the unjust, some to a heavenly spirit body and others to an earthly physical body, can be seen from the following scriptures. (John 6:39,40,44; 11:24; 12:47,48; 1 Corinthians 15:20-23,37-41) Thus in a broad sense Jesus is the Father of both the church and world.
However, nowhere is it recorded that the sons of God who are begotten of holy spirit in this age call Jesus "Father". Why not? Because the God of Jesus (Ephesians 1:3) regenerates, through the application of the ransom sacrifice of his Son, the justified ones who are called out in this age as his own sons. (Romans 8:14,15; Galatians 4:5; Titus 3:4,5) Thus Jesus does not directly refer to them as 'his sons,' but rather as the sons that his God has given to him. (Hebrews 2:13) In view of this regeneration, Jesus thus tells his followers to pray "Our Father." (Luke 11:2) And also: "Glorify your Father who is in heaven." (Matthew 5:16) "Be children of your Father." (Matthew 5:45) "Pray to your Father and your Father who sees in secret will reward you." (Matthew 6:6) "Your Father knows what things you have need of.", etc., etc. Jesus also said: "I ascend to my Father and to your Father." -- John 20:17.
Again Jesus made a very emphatic statement of our dear and close relationship to him and to the Father when he said: "Whoever will do the will of my Father who is in heaven, the same is my brother, and sister and mother." (Matthew 12:50) "Call no man Father on earth for one is your father: God, and all of you are brothers." (Matthew 23:9) And Paul assures us that "both he who sanctifies (Jesus) and they who are sanctified (the church) are all one, for which cause he is not ashamed to call them 'brothers.'" -- Hebrews 2:11.
But how are we to understand the words of Jesus at John 10:27,28: "My sheep hear my voice and I give them eternal life"? While it is Jesus who gives eternal life, Paul tells us that "God [Note that "God" used here has to be unipersonal, not tripersonal] has both raised up the Lord and will also raise up us by his own power." (1 Corinthians 6:14) Both statements are true, because the Father raises the dead through his Son, to whom the Father has given all this power, just as the unipersonal God of Jesus (Ephesians 1:3; 1 Peter 1:3), by means of Jesus, judges the world. -- Matthew 28:18; John 5:21-30; Isaiah 96:13; 98:9; Acts 17:31.
The Psalmist writes prophetically of Messiah: "Instead of your fathers shall be thy children, whom thou mayest make princes in all the earth." (Psalm 45:17) Thus these faithful forefathers of Jesus become his children, whom he appoints as princes in all the earth. (Isaiah 32:1) The application of this is still future, when the forefathers of Jesus are raised from the dead back here on the earth, who then become "children" to Jesus. This fathership will be eternal, and thus the phrase "everlasting father" could be applied to Jesus as such.
The Psalmist writes prophetically of Messiah: "Instead of your fathers shall be thy children, whom thou mayest make princes in all the earth." (Psalm 45:17) Thus these faithful forefathers of Jesus become his children, whom he appoints as princes in all the earth. (Isaiah 32:1) The application of this is still future, when the forefathers of Jesus are raised from the dead back here on the earth, who then become "children" to Jesus. This fathership will be eternal, and thus the phrase "everlasting father" could be applied to Jesus as such.
Nevertheless, something else we should note about trinitarians and the term "everlasting father" in Isaiah 9:6. Trinitarians usually deny that Jesus is the Father. However, our oneness friends claim Jesus is his Father, that Jesus is the Son of Jesus, and that Jesus is the Spirit of Jesus the Father. Such would make him his own father. Trinitarians, however, would have us believe that there are three persons in one being called God, and that the Father is not the Son, and the Son is not the Father. In reality, if this title in Isaiah 9:6 should be applied to the Son as proof of the trinity doctrine, then Jesus would be the Father, and thus he would be his own Father. Therefore, by their own rules, this title, everlasting father, if applied to Jesus, could not be used to prove the trinity doctrine, for trinitarians usually deny that Jesus is the Father.
Additionally, since the Bible clearly tells us that the Father is one God "of whom are all," this should settle the matter. Only the Father is the Supreme Being, the source of all. And thus Jesus refers to his God and Father as the "only" true God, and then excludes Jesus because Jesus was sent by this only true God. (John 17:1,3; John 3:16,17) Regardless, the title "everlasting father" could certainly not be construed to say that Jesus is the Father, therefore some trintarians try to apply the term "father" in Isaiah 9:6 as meaning something other than the God and Father of Jesus.
Jesus is the son of Jehovah, the anointed of Jehovah. He is not Jehovah- the God of Israel. Yawheh -- the God of Israel -- is the God and Father of Jesus. -- Psalm 2:7,8 [John 1:14; Hebrews 1:5]; Psalm 83:18 [Luke 1:32]; [John 5:43]; Isaiah 54:13 [John 6:45]; Matthew 5:48 [Leviticus 11:44; 19:2]; John 8:54 [Exodus 20:5; 23:19; Deuteronomy 4:31; 5:9; 6:4...and a host of other scriptures]; 2 Samuel 7:8,11,12,14 [Psalm 132:11; Isaiah 9:6,7; 23:5; Hebrews 1:5; Luke 1:32]; Deuteronomy 6:4 [John 17:1,3; 1 Corinthians 8:4-6; Acts 2:36]; Psalm 118:26 & Deuteronomy 18:19 [Matthew 21:9; 23:39; Mark 11:9,10; Luke 13:35; 19:38; John 12:13; John 5:4; 12:49,50; 14:10,24; Acts 3:23].
See our study: "Jesus is Not Jehovah"
See our study: "Jesus is Not Jehovah"
While we believe the name given the Son in Isaiah 9:6 describes the God and Father of Jesus, all the titles as given the most translations of Isaiah 9:6 could be given to Jesus by his God and Father, Jehovah, just as Jehovah gives to the Son the throne of David. (Isaiah 9:7; Luke 1:32) Such names or titles applied to Jesus, however, does not mean that we need to imagine, assume, add to, and read into, such titles any thought that Jesus is the Most High Jehovah.
If applied to Jesus, the title of everlasting father in Isaiah 9:6 would have to be understood as not the same title or office of Jehovah as the God and Father of our Lord Jesus. Jesus is never called the Father of the church, the spirit-begotten sons of God, although he does refer to his followers at times as sons (children), that is, as children belonging to God, or to the light of God which was in himself as the image of God, which light was also to be reflected in his followers. -- Matthew 5:14,45; 10:24; Luke 6:35; 16:8; John 8:12; 9:5; 11:9; 12:35,36; 13:33; 2 Corinthians 4:4,6.
Various Translations
One suggestion as to how this could be translated is: "Wonderful! Counselor of God! Mighty Man! My Father is Forever! Prince of Peace!" However, if we should render it without "El" separated from "GIBBOR" by an exclamation mark, it could be rendered: "Wonderful Counselor of God! Mighty Man! Father of the ages! Prince of Peace!" (This rendering was originally obtained from a website, but apparently, the site no longer exists.)
Here is another rendering of the verse: "For a child has been born to us, a son has been given us. And authority has settled on his shoulders. He has called (Pele-Joez-el-gibbor-abia-ad-Sar-Shalom) "The Mighty God is planning grace, the Eternal Father, a peaceable ruler." This would make the application to Jehovah who provides the ruler.
Some other translations:
- For we have a child born to us, a son given to us,—and dominion rests on his shoulder, and he is named Wonder-Counselor, Divine Champion, Father Ever, Captain of Peace. -- The Bible in Living English.
- For a boy has been born for us, a son given to us to bear the symbol of dominion on his shoulder; and he shall be called in purpose wonderful, in battle God-like, Father for all time, (a) Prince of peace.. -- New English Bible
- For a child has been born to us, a son is given to us; he will bear the symbol of dominion on his shoulder, and his title will be: Wonderful Counsellor, Mighty Hero, Eternal Father, Prince of Peace. -- Revised English Bible
- Isaiah 9:6 - For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Messenger of great counsel: for I will bring peace upon the princes, and health to him. -- Brenton Translation of the [Christianized] Septuagint (LXX)
Regardless of how one translates it, it still does not mean that the one being given by God is God Almighty himself, or that the one to whom God is giving the dominion is God Almighty himself, as we have already shown in the earlier paragraphs.
Reference:
Sunday, September 11, 2016
Matthew 4:7; Luke 4:12 - Did Jesus Claim that He Was the Covenant God of Satan?
Matthew 4:7 - Jesus said to him, "Again, it is written, 'You shall not test [Jehovah], your God.'" King James has "the Lord, your God."
Matthew 4:10 - Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship [Jehovah] your God, and him only shall you serve.'"
Luke 4:8 - Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship [Jehovah] your God, and him only shall you serve.'"
Luke 4:12 - Jesus answering, said to him, "It has been said, 'You shall not tempt [Jehovah] your God.'"
Deuteronomy 6:16 - You shall not tempt Jehovah your God.
The above scriptures are being presented as proof that Jesus is God, that is, that Jesus is allegedly a person of the only true God (trinitarian), and/or that Jesus is Jehovah/Yahweh (Mormon, oneness, and some others). The claim apparently is that Jesus was telling Satan the Jehovah is Satan's God, and Jesus was referring to himself as being Jehovah, Satan's God. In other words, the thought is being presented that "your" in the phrase "your God" is referring to Satan, and that Jesus is referring to himself as the one who is "your God." Misreading the scripture in this manner would mean that Jesus was telling Satan not to tempt Jesus, Satan's God, and that it is only Jesus that Satan should worship as being his God.
Actually, if Satan thought that Jesus was God Almighty then he would have known how fruitless it would have been to try to deceive God so as to try to provoke God to sin. However, there is no indication whatsoever that Satan thought that he was trying to get Jehovah to sin, or that he was trying to Jehovah to bown down to himself.
Satan did not say that Jesus was his God, but rather that Jesus is the son of God:
"If you are the Son of God." -- Matthew 4:3,6; Luke 4:9.
The demons referred to Jesus, not as the Most High, but rather as "son of the Most High" (Mark 5:7; Luke 8:28), which is confirmed to be spoken of the babe Jesus in Luke 1:32.
This was the emphasis that Satan himself was putting on his tests of Jesus, that is, in effect, Satan was saying to Jesus: "I want you to prove that you are the son of God by doing this...."
In reality, it was Satan's hopes to trick Jesus, to deceive Jesus, into being disobedient. Satan was not asking Jesus to prove that Jesus was Jehovah God. Certainly Satan would have known if Jesus was Jehovah, and knowing that, would have also known that it would fruitless to try to deceive Jehovah into disobeying or denying Himself.
Let us read the context:
Matthew 4:5 - Then the devil took him into the holy city. He set him on the pinnacle of the temple,
Matthew 4:6 - and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'"
Matthew 4:7- Jesus said to him, "Again, it is written, 'You shall not test Jehovah, your God.'"
Matthew 4:8 - Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory.
Matthew 4:9 - He said to him, "I will give you all of these things, if you will fall down and worship me."
Matthew 4:10 - Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship Jehovah your God, and him only shall you serve.'"
What did Jesus say? Jesus did not appeal to himself, so as to tell Satan, I am your God whom you should not test," nor did he say, "I am Jehovah your God and it is only I that you must serve," but rather Jesus appeals on his own behalf to the written Word of his God, to the Law Covenant that was made with the children of Israel, recognizing himself as belonging to that covenant with Israel: "Again, it is written, 'You shall not test [Jehovah], your God'" (Matthew 4:7; Deuteronomy 6:16), and "You shall worship Jehovah your God" (Matthew 4:10; Exodus 20:3; 23:25; 34:14; Deuteronomy 6:13,14; 10:20; 1 Samuel 7:3), thereby showing the reason for his denial to submit to the Satan's suggestion to hurl himself down from the top of the temple.
The expression "your God" refers to Jehovah as the God of Israel, the God of Abraham, Isaac and Jacob (Exodus 3:14,15), who is also the God of Jesus as a member of the children of Israel; Jesus was referring to the God who sent Jesus. -- Deuteronomy 18:15-19; Matthew 4:4 (Deuteronomy 8:3; Luke 4:4); Matthew 4:7 (); 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.
Jehovah "your God" as found in Jay Green's Literal Translation
Jesus is Not Jehovah
The expression "your God" refers to Jehovah as the God of Israel, the God of Abraham, Isaac and Jacob (Exodus 3:14,15), who is also the God of Jesus as a member of the children of Israel; Jesus was referring to the God who sent Jesus. -- Deuteronomy 18:15-19; Matthew 4:4 (Deuteronomy 8:3; Luke 4:4); Matthew 4:7 (); 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.
Jehovah "your God" as found in Jay Green's Literal Translation
Jesus is Not Jehovah
Jesus was referring to the Law as given to Israel, Deuteronomy 6:16, which words were spoken to the nation of Israel, which was the only nation which had Jehovah as their God by covenant relationship. (Exodus 19:5,6; Deuteronomy 7:6; Amos 3:2) Thus, the words "your God" are in reference to the Israel's God. Was Jesus here claiming that he [Jesus] was Jehovah, and was Jesus telling Satan that he [Jesus] was Satan's God (as though Satan were under the Law through Moses) and that Satan should not be testing Satan's God? Was Jesus, in effect, claiming that Satan was in covenant relationship (through Moses) with Jehovah, and thus should not tempt his -- Satan's -- God? In reality, such an idea has to be added to and read into what Jesus said, and such an idea would actually take what Jesus said out of the context of the quote that Jesus gave, so as to apply to Jesus as being Satan's God.
On the other hand, Jesus was, by birth, an Israelite, born under the law. (Galatians 4:4) Jesus knew who his God was. Jesus was applying the verse to himself as an Israelite, that he [Jesus], who worshiped Jehovah as his God, should not test Jehovah by submitting to the stunt that Satan was telling him to do.
Therefore, in reality, the fact is that Jesus was not saying to Satan that Jesus was "Jehovah, your God," the God that Satan was not to test.
Updated: May 30, 2009; Updated and republished, January 27, 2015; Updated August 3, 2010.
Wednesday, September 7, 2016
Ephesians 4:5 - One Lord
Ephesians 4:4 There is one body, and one Spirit, even as you also were called in one hope of your calling;
Ephesians 4:5 one Lord (Greek, Kurios), one faith, one baptism,
Ephesians 4:6 one God and Father of all, who is over all, and through all, and in us all.
Ephesians 4:5 one Lord (Greek, Kurios), one faith, one baptism,
Ephesians 4:6 one God and Father of all, who is over all, and through all, and in us all.
By Ronald R. Day, Sr. (This study needs to be updated; links may not work.)
Oneness believers also sometimes reference this, and, again, we have not seen their reasoning on this; evidently, it is with a similar thought in their effort to prove that Jesus is his God and Father; and yet, the same truth prevails that if the "one Lord" is also the "one God", then also the "one body", the "one faith", and the "one hope", should all be viewed as the "one God", which would mean that the entire church would be included in the "one God". In reality, what Paul has stated shows a distinction between the "one body", the "one spirit", the "one Lord", and the "one God".
It may be that some may refer to Ephesians 4:5 in reference to the "one Lord" and cross-reference this with Deuteronomy 6:4, and claim that Jesus is being presented as the 'one Lord' that is spoken of in Deuteronomy 6:4, where the King James Version reads like this: "Hear, O Israel: The LORD our God is one LORD." In Deuteronomy 6:4, the KJV, as well as many other translations, have substituted "LORD" for the holy name. This should not be done, and to those ignorant of the truth about the holy name, the idea that Paul, in Ephesians 4:5, was speaking of the "one LORD" of Deuteronomy 6:4 might appear to be logical due to the substitution of "the LORD" for God's Holy Name. Some will claim that the Greek word "kurios", often rendered "the Lord" in the New Testament, means "Jehovah", since in the extant Greek NT manuscripts we find that kurios is often substituted for the divine name. The argument would make it seem that every time the Greek word "kurios" appears in the New Testament, it is a reference to the holy name. Such is sophistry, however, for kurios is used of others than Jehovah in the NT, as well as in other Greek writings. Additionally, in the New Testament, the Greek word "Kurios" is also used to translate forms of the Hebrew word "adon". The word "kurios" does not mean "Jehovah", any more than the Hebrew words for "Lord", such as "adon" or "adonai", mean "Jehovah". Paul is not speaking of the "one Jehovah" of Deuteronomy 8:6, when he speaks of "one Lord" in Ephesians 4:5.
Some may present the argument that Jehovah is referred to as “Lord” many times in the Hebrew scriptures, such as Genesis 15:2,8, Exodus 4:10; 5:22; 15:17; 23:17; 24:17; Deuteronomy 3:24; 9:26; 10:17; Joshua 3:13; 7:7; and many more. Thus, they ask, if Jesus is not Jehovah, how can only Jesus be the “one Lord”, as stated in Ephesians 4:5, if Jehovah is also “Lord”? Actually, as already noted, the Greek word "kurios" is used of others in the New Testament besides Jesus or his God, and even many cases where the word is used of Jesus, the ones addressing Jesus as "kurios" certainly would not have thought that they are speaking to Jehovah. Since the word is used of many others than Jehovah, are we to think that all of these others are also Jehovah because a form of the Greek word "kurios" is used of them? And we should not forget that the Lord Jehovah is the one who made Jesus both Lord and Christ. Thus, in effect, we do have two Lords. Additionally, both Jehovah and Jesus are spoken of as Lord of lords; for them to be Lord over other lords, there have to be others who are "lords" for them to be the overlord.
So why did Paul say that there is only one Lord? We should note that Paul was not speaking of who the true God is in these verses; he was speaking of the unity of the church. The church has "one faith", "one hope", "one spirit", and thus to the church, God has appointed only "one Lord" (Acts 2:36; See also Ezekiel 34:23; John 10:29) through whom all things (1 Corinthians 8:6) are provided from the God and Father of Jesus to the church (as well as the blessings of the age to come), including the existence of the believers as new creatures in Christ. — John 1:17; Romans 3:22; 5:10,21; 2 Corinthians 1:20; 5:17,18; Galatians 4:7; 6:15; Ephesians 1:5; 2:10; Philippians 1:11; Titus 3:6.
It has been claimed that 1 Corinthians 15:47 shows that Jesus has always been lord. Jesus evidently had been "Lord" before he descended; we believe that he was certainly "lord" over the angels who evidently came into existence through Jesus. (Colossians 1:16,17) 1 Corinthians 15:47, however, is not speaking of Jesus as though he was already “lord from heaven” before his human birth. Paul is contrasting the two kinds of bodies in the resurrection, the physical, earthly body, and the spiritual, celestial, heavenly body. Jesus, while in the days of his flesh (Hebrews 5:7), had the glory of a terrestrial body, and he did not possess the glory of a celestial body. Thus, Paul is speaking of Jesus now, who as ascended into heaven, that he is now the Lord from heaven. Jesus, as the “lord from heaven”, is now a life-giving spirit being, having a spiritual body, no longer with a terrestrial body of a human of flesh. Adam was also a life-giver, although due to sin, his offspring became under his condemnation.. -- Romans 5:12-19; 1 Corinthians 15:21,22.
This is discussed in the studies:
With What Kind of Body Will We Be Raised?
The Manner of the Resurrection
With What Kind of Body Will We Be Raised?
The Manner of the Resurrection
In conclusion, we find nothing in these verses that support the trinitarian dogma, or any other teaching that should lead us to believe that Jesus is Jehovah. Jehovah is the only true God, the "one God" that is spoken of in Ephesians 4:6 and John 17:3.
Tuesday, September 6, 2016
Alpha and Omega, The First and the Last
The claim is made that the book of Revelation shows that not only is Jehovah the Alpha and Omega, but that Jesus is also. If this were true (we don’t believe it is) all this would prove is that in some way the title Alpha and Omega is applied both to Jehovah and to Jesus; it does not prove that Jesus is his God. In Isaiah 41:4; 44:6; 48:12 we find the expression “first and last” used of Jehovah. From Isaiah 44:6,7 this expression, “first and last” appears to mean “first and last” in mighty omnipotency, being the source of all might, something which the false gods of the heathen cannot claim. However, most of our trinitarian and oneness neighbors appear to often read into this expression ‘eternal’, which they usually give the meaning of having existence in the eternal past as well as the eternal future. Jehovah has certainly been in existence "from everlasting (eternal past) to everlasting (eternal future)". (Psalm 92:1) While Jehovah is certainly the first and the last of those who exist "from everlasting to everlasting", it does not appear to be what "first and last" means in Isaiah 44:6,7. Nevertheless, such meaning applied to Jehovah does not mean that first and last itself would have to be referring to He who is the first and the last who exists "from everlasting to everlasting." Nor does the designation of "first and last", of itself, mean having omnipotence.
In the last book of the Bible, we again find this expression “the first and the last”. At least twice Jesus applies this phrase to himself as recorded in Revelation 1:17 and Revelation 2:8. The King James Version has Jesus applying this to himself also as given in Revelation 1:11, although most scholars agree that it is an interpolation in that verse. Nevertheless, our trinitarian and oneness neighbors would have us accept Revelation 1:17 and 2:8 as proof that Jesus is Jehovah, since the phrase is applied to both Jehovah and Jesus. The phrase appears also in Revelation 22:13, where Jehovah applies it to himself.
Another phrase found in Revelation 1:8; 21:6; 22:13 is “beginning and the end”. Additionally, we find the phrase — Alpha and Omega — in Revelation 1:8; 21:6; 22:13 — all three of which refer to Jehovah. Thus, these phrases are not used of Jesus, but only of Jesus' God.
Looking at Revelation 1:1, we note that the Revelation is from God who gave it to Jesus. (This should be enough to prove that Jesus is not his God.) The message is delivered through an angel to John. In Revelation 1:4 John says the message is from the Father, Jehovah, who is and who was and who is to come. Then in verse 5, John says: “and from Jesus Christ, the faithful witness, the firstborn from the dead, and Him who loved us and washed us from our sins in His own blood.” Many translations make a distinction between Jesus and “his God” in Revelation 1:6, as, for instance, The World English Bible translation: “he made us to be a kingdom, priests to his God and Father.” Thus John identifies two individuals which the messages are from, the Father, Jehovah (Isaiah 61:1; John 17:1,3), and Jesus, God’s Son.
Then in verse 8 we find the quote
"I am the Alpha and the Omega, the Beginning and the End," says the Lord God, "who is and who was and who is to come, the Almighty." -- World English.
"I am the Alpha and the Omega, the Beginning and the End," says the Lord God, "who is and who was and who is to come, the Almighty." -- World English.
“The Lord” in this verse is Jehovah, not Jesus, as shown from Revelation 1:4, as well the distinction between the Lamb and He who is, was and is to come as shown in chapters 4 and 5 of the Revelation. The phrase “Lord God” is based on the Jewish practice of changing the Holy Name to either the Hebrew word often transliterated as Adonai [Lord] or to Elohim [God]. Christian scribes began to adapt this practice by changing Jehovah to forms of the Greek word transliterated as Kurios, which means "Lord," or to Theos, which means "God." The Hebrew phrase is transliterated as Jehovah Elohim. When Christians scribes later edited the Septuagint, they changed the Holy Name to Kurios [Lord] or Theos [God]. They likewise did this with the New Testament Scriptures. This can be seen by comparing Acts 3:22; 7:37 with the Hebrew of Deuteronomy 18:15. In all instances where the phrase occurs in the NT, it is in reference to Jehovah, the Father of our Lord Jesus. — Luke 1:32; 1 Peter 3:10-15; Revelation 11:17,19; 15:3; 16:7; 18:8; 21:11; 22:6.
Likewise, with the phrases “the Lord our God” and “the Lord your God”. These phrases are always used in reference to Jehovah the God and Father of our Lord Jesus. — Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 (Deuteronomy 6:13; 10:20); Matthew 22:37 (Deuteronomy 6:5); Mark 12:29 (Deuteronomy 6:4); etc.
Some Christian translators in the past, in translating the Greek New Testament into Hebrew, have inserted a Hebrew form of the holy name, often rendered as "Yahweh" or "Jehovah," into Revelation 1:8. The following are some Hebrew translations that contain a Hebrew form of the Holy Name in Revelation 1:8: NT, by W. Robertson, 1661; NT, by J. C. Reichardt, 1846; NT, by J. C. Reichardt & J. H. R. Biesenthal, 1866; NT, by F. Delitzsch, 1981 edition; NT, by I. Salkinson & C. D. Ginsburg, 1891.
Some Christian translators in the past, in translating the Greek New Testament into Hebrew, have inserted a Hebrew form of the holy name, often rendered as "Yahweh" or "Jehovah," into Revelation 1:8. The following are some Hebrew translations that contain a Hebrew form of the Holy Name in Revelation 1:8: NT, by W. Robertson, 1661; NT, by J. C. Reichardt, 1846; NT, by J. C. Reichardt & J. H. R. Biesenthal, 1866; NT, by F. Delitzsch, 1981 edition; NT, by I. Salkinson & C. D. Ginsburg, 1891.
The fact that in the NT Greek manuscripts God's Holy Name has been changed to other words does not take away the fact that it is Jehovah, not his Son Jesus, who is speaking in Revelation 1:8.
In verses 9 and 10 John refers to himself when he heard a loud voice, as of a trumpet, (verse 11) saying, “Write what you see….” This quote is from Jesus, not Jehovah, as described in the following verses. In verse 18 Jesus says: “I am He who lives, and was dead, and behold, I am alive forevermore.” He who is, was and is to come never dies. However, Jesus was actually dead and not alive anywhere, if this is to make any sense at all, for he contrasts his being dead with being alive forevermore. Now we know that God cannot die, so Jesus is thus by this verse proved to not be God Almighty.
One claims: "Revelation 1:7-8 is the same person."
This idea would result in Jesus being the one person who is sitting on the throne of Revelation 5 and at the same time being the one person who is represented as the Lamb who takes the scroll from the same one person who is sitting on the throne. It would be, in effect, claiming that He who is sitting on the throne is not the Lamb, but yet that both the one sitting on the throne and the Lamb are both the one person, Jesus. Indeed, we have read some trinitarian commentators who make this self-contradictory claim.
But let's plug this idea into Revelation 1:4,5:
This idea would result in Jesus being the one person who is sitting on the throne of Revelation 5 and at the same time being the one person who is represented as the Lamb who takes the scroll from the same one person who is sitting on the throne. It would be, in effect, claiming that He who is sitting on the throne is not the Lamb, but yet that both the one sitting on the throne and the Lamb are both the one person, Jesus. Indeed, we have read some trinitarian commentators who make this self-contradictory claim.
But let's plug this idea into Revelation 1:4,5:
Revelation 1:4 - John to the seven churches that are in Asia: Grace to you and peace, from [Jesus?] who is and who was and who is to come; and from the seven Spirits that are before [Jesus'?] throne;
Revelation 1:5 - and from Jesus Christ [another Jesus?], who is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Unto [Jesus] that loveth us, and loosed us from our sins by his blood;
And now, to Revelation 5:1,6,7:
Revelation 5:1 - And I saw in the right hand of [Jesus] that sat on the throne a book written within and on the back, close sealed with seven seals.
Revelation 5:6 - And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb [Jesus] standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.
Revelation 5:7 - And [Jesus] came, and [Jesus] taketh it out of the right hand of [Jesus] that sat on the throne.
Does this really make sense?
Does this really make sense?
One claims that Revelation 1:7,8 shows Jesus to be Jehovah who is "returning".
Actually, we do not know of any scripture anywhere that speaks of the Almighty as "returning." Revelation 1:8 has no form of any word that means "return". We have no reason to join with imagining, assuming such a thought, and adding such a thought to any scripture, and reading such a thought into any scripture.
If one reads into the expression "is to come" the meaning of return, one should -- to be consistent -- also read such into the expressions who is, and who was; this reasoning, if consistent, would lead to the conclusion that verse 8 is speaking of he who presently returns, and he who was returning in the past, and of he who is returning in the future. Actually, it is obvious that the expression related to he who is to come in is in relation to he who is, and he who was, referring to time and existence. Jehovah God Almighty exists, has always existed in the past, and will always exist in the future to come.
One claims, evidently based on the assumption that it is Jesus in Revelation 1:8 who declares himself to be Almighty: "You say Jesus is returning but he’s not the Almighty. You have 'another Jesus' therefore you have 'another gospel'."
We have no scriptural reason to read into any scripture that Jesus is the Almighty. The very fact that Paul presents Jesus, not as being the "one God" from whom are all, but as the "one Lord" through whom are (1 Corinthians 8:6), should be enough to convince one that Jesus is not the Almighty. As already shown, the Almighty in Revelation 1:8 is not Jesus of Revelation 1:7, but rather He who is sitting on the throne of Revelation 1:4; 5:1,6,7, while Jesus is not depicted as being the He who is sitting on the throne, but as the Lamb who takes the scroll from He who is sitting on the throne.
Who is actually preaching "another Jesus?" Is it not actually those who create many assumptions and then read those assumptions into the scriptures so as to support the idea that Jesus is Jehovah? The assumption is often presented that Jesus had to be God Almighty in order to provide atonement for sins. Such an idea actually replaces what the scriptures reveal to be the basis of the atonement. Is it not actually these that are really preaching another Jesus and another gospel? The scriptures can be seen to be fully at harmony throughout without creating all the assumptions needed to support the idea that Jehovah is more than one person, and that Jesus is a person of Jehovah, the Almighty, etc.
Revelation 1:11
Many translations have the words added in Revelation 1:11, before the word “Write”: “I am the Alpha and Omega, the First and the Last.” However, this sentence does not appear in the oldest Greek manuscripts and therefore does not appear in many Bible translations, and thus we do not include them as part of our discussion.
Revelation 21:6
Let us now examine Revelation 21:6 in its context.
Revelation 21:5 He who sits on the throne said, “Behold, I make all things new.” He said, “Write, for these words are faithful and true.”
Revelation 21:6 He said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.
Revelation 21:7 He who overcomes, I will give him these things. I will be his God, and he will be my son.
If these are the words of Jesus, since Jesus is not the "one God" from whom are all (1 Corinthians 8:6), then they could only be applied to him in a manner similar to general usages of the words for God as mightiness. — Matthew 19:28; Romans 8:19-21.
Nevertheless, we do not believe that it is Jesus who is spoken of as being the he who is sitting on the throne in Revelation 21:5, but rather it is speaking of the God and Father of Jesus. He who sits on the throne in the book of Revelation is spoken of as the God of Jesus (Revelation 2:7; 3:2,12, World English), and is distinguished from the Lamb. (Revelation 5:1-7; 5:13, 6:16, 7:10,15) Applying this to the One sitting on the throne in Revelation 21:5 would mean that these words are the words of the God of Jesus, not Jesus himself, although they were delivered by Jesus to the angel who delivered them to John. (Revelation 1:1,2) Many, if not most, trinitarian Bible scholars acknowledge that the words of Revelation 1:5 are spoken by God the Father as distinguished from the Lamb, but some vaguely, and often without giving any reason for doing so (other than their trinitarian assumptions), will claim that the one being quoted in verses 6 and/or 7 is Jesus. It should be apparent that the one being quoted verses 5-7 are all the “one who sits on the throne”.
These words of Revelation 21:7 are not directed to the believers of this age, but to the world in the age to come, in the day of judgment and regeneration of the world, although indirectly they are applicable, since the believers in this age are reckoned, counted, imputed (Strong’s #3049) with the blessings and powers of the age to come, having received the spirit as a token, earnest, as first fruits, of that which is to come. –Romans 4; 6:11; 1 Corinthians 1:21,22; 5:17; 2 Corinthians 5:5; Ephesians 1:3-14; Hebrews 6:5; 12:23; James 1:18.
Revelation 22:12,13
Now we come to Revelation 22:12,13. Many feel sure that this is Jesus speaking, since the one speaking tells of his “coming”, and in Revelation 22:20, Jesus says: “I come quickly.” And John exclaims: “Amen! Come, Lord Jesus.” This overlooks the fact that the scriptures speak of Jehovah coming, and also of Jesus coming, and that the two are closely associated. This does not mean that Jesus is Jehovah. God, the Diety, in Acts 17 is only one person and that one person is not Jesus, but Jehovah, the God and Father of Jesus, who comes to judge the world, not only with and by means of Jesus, but also the saints. God is distinguished from Jesus in Acts 17:30,31. — Malachi 3:1-6; Psalm 96:13; 98:9; Daniel 7:18,22; Isaiah 40:10,11; Micah 1:3; Zechariah 14:5; 2 Peter 3:7,8; 1 Corinthians 6:2; Psalm 90:4; Jude 1:14,15; Revelation 1:1; 20:4,11-13; 22:6.
Below we quote Revelation 22:6-21 with our comments in brackets [].
Revelation 22:6 He [The angel mentioned in Revelation 21:9] said to me, “These words are faithful and true. The Lord [Jehovah], the God of the spirits of the prophets, sent his angels to show to his servants the things which must happen soon.” [This agrees with Revelation 1:1-5, that the revelation is from God through Jesus, and delivered by an angel.]
Revelation 22:7 [Note the abrupt change; the angel suddenly quotes someone unnamed as coming:] “Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book.” [This is probably quoting Jesus as coming; however, it could be that the angel starting quoting Jehovah of Revelation 22:6. Jehovah, the God of the spirits of the prophets, does come to judge by means of the one whom he has ordained. -- Psalm 96:13; 98:9; Isaiah 40:10; 62:11; Luke 1:32,35; John 5:22,23; Acts 10:42; 17:31; Romans 2:16; 1 Corinthians 4:5; Revelation 22:12.]
Revelation 22:8 [John again changes and speaks of himself:] Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things.
Revelation 22:9 He [the angel] said to me, “See you don’t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God.”
Revelation 22:10 He [The angel] said to me, “Don’t seal up the words of the prophecy of this book, for the time is at hand.
Revelation 22:11 He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still.”
Revelation 22:12 [The angel begins to quote someone else again:] “Behold, I come quickly. My reward is with me, to repay to each man according to his work. [The God of Jesus judges the world through Jesus, and each man will get his praise from God. -- Acts 17:31; Romans 2:16; 1 Corinthians 4:5; 2 Timothy 4:1. Isaiah 40:10 gives support that this is Jehovah speaking, not Jesus. Jesus never speaks of the "reward" as being his, although one could possibly reason that it is "his" to give, since Jehovah has given all judgment to the Son.]
Revelation 22:13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”
Revelation 22:14 [This is obviously the angel speaking:] “Blessed are those who do his [God's] commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
Revelation 22:14 [This is obviously the angel speaking:] “Blessed are those who do his [God's] commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
Revelation 22:15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.”
Revelation 22:16 [Now the angel quotes Jesus:] “I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David; the Bright and Morning Star.”
Revelation 22:17 [This is obviously the angel again speaking:] “The Spirit and the bride say, ‘Come!’ He who hears, let him say, ‘Come!’ He who is thirsty, let him come. He who desires, let him take the water of life freely.”
Revelation 22:18 [The angel evidently quotes Jesus, as shown from verse 20:] “I testify to every man who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book.
Revelation 22:19 If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.”
Revelation 22:20 [John writes] He [Jesus] who testifies these things says, “Yes, I come quickly.” [John responds:] Amen! Come, Lord Jesus.
Revelation 22:21 The grace of the Lord Jesus be with all the saints. Amen. — World English Bible translation, with quotation marks slightly adjusted from that used in the World English.
Nevertheless, even if one assumes that it is Jesus who is the one speaking in Revelation 22:12,13, all this would mean is that these titles or phrases applied to Jehovah are also applied to Jesus. Does this mean that Jesus is Jehovah, the God who is identified also as the Father and God of Jesus? Absolutely not!
First, we note that none of the passages say that the Father is the Son (oneness belief) or even that the Son equals the Father. There is nothing in any of the scriptures that declares that God is more than one person (trinity), or that God presents Himself in different modes, etc. None of the scriptures say that Jesus IS the God of Abraham, Isaac and Jacob. Nor do any of these passages directly say anything about the non-creation of either the Father or the Son.
One must admit that just because the same title is applied to individuals, this does not make these two individuals one individual. Else every ruler who has ever used the title “king” would have to be the same individual as every other ruler to whom the title "king" is applied. Each ruler who uses this title, however, uses it with respect to his peculiar realm of domain and time. Thus just because the same titles are given to both the Father and the Son does not mean they are the same being. There are many Bible Students that do apply the term Alpha and Omega to Jesus, but do not see this as having any meaning that Jesus is Jehovah.
Revelation 1:17,18; 2:8
While Jehovah has existed from eternity past, the expression, Alpha and Omega applied to him, does not in itself designate that Jehovah is from everlasting to everlasting, nor do the expressions, “the beginning and the end”, or “the first and the last”. Such an application can be made in that it could be stated that Jehovah is the beginning and end, the first and that last, of all who have existed from eternity past. As discussed in our study on “Beginnings”, the word “beginning” does not mean eternity, either past or future, but rather it usually denotes a point in time when something begins, or it is used of a person or thing at the start of something. Additionally, the word “first” does not mean eternity but a person or thing at the start of something. Similarly, it can be said concerning the words “last” and “end”; neither of these denotes eternity, but rather, just as it says, the last or end of something. The Alpha and Omega symbolism only emphasizes the same thing, since Alpha is the first or start of the Greek alphabet, and Omega is the last or end of the Greek alphabet. Thus, although we do not believe that any scripture applies Alpha and Omega to Jesus, they could be applied to Jesus, but not with the same application as they are applied to the only Most High. Nevertheless, the term "first" and "last" is applied to Jesus in Revelation 1:17,18 and also in Revelation 2:8.
How could this term, first and last, apply to both the Father and the Son within the domain of each? Some have noted that Jesus is the first human to be raised to life without end by Jehovah his Father, thus he is called the “firstborn of the dead”. (Colossians 1:18) There can only be one firstborn from the dead, thus Jesus is definitely the first and the last of the firstborn from the dead. He is also the last to be so resurrected directly by God since all others who eventually receive such a resurrection will be through Jesus, not by Jehovah directly. (John 5:21,22; 6:39,44; 11:25) Regardless, there appears to be a connection between his statements that he became dead and was now alive forever and ever. In both instances where the terms “first” and “last” are used of Jesus, his death and eternal life are also mentioned in the context. (Revelation 1:17,18; 2:8) Jesus’ holding the keys of death and Hades (Revelation 1:18) shows the authority given to him by his God of releasing all who are in death and hades. — John 5:27-29 (New American Standard); Revelation 20:11-13.
Each — both Jesus and Jehovah — is the first and the last of his peculiar kind: Jehovah is the first and the last of his peculiar kind, in that he is the first and the last one to be increate, that is, never to have been created. No one was before Jehovah in this sense and no one will be after him in this sense. Jehovah is also unique in that He is the source of all. (1 Corinthians 8:6) The Son is the first and the last of his peculiar kind, in that he is the first and the last to have been directly created by God, all other creatures having been indirectly created by God, that is, through the agency of the Logos. (John 1:1-3; 1 Corinthians 8:6; Colossians 1:15,16) More than likely, however, the expression "the first and the last" as Jesus used it of himself has something to do with his death and resurrection. In this sense, Jesus is the first and last, being the only one, who is firstborn from the dead. There will never be another firstborn from the dead. Thus the Father and the Son are both unique — which is the meaning of these three expressions — but each of them is unique in a different sense: The Father is unique in that he is the only — the first and the last — being never created; the Son is unique in that he is the only — the first and the last — firstborn from the dead, as well as having the only being ever directly created by Jehovah without the assistance of an agent, which creative assistance by the Logos occurred in the case of all the rest of creation — the Logos himself being excepted. (John 1:3; 1 Corinthians 15:27; See our studies related to John 1:1) Thus Jehovah, the God and Father of Jesus (Micah 5:4; Ephesians 1:3), is the first and the last, the alpha and omega, the beginning and the end of increation — the only being who never was created. The Logos is the first and the last, the alpha and omega, the beginning and the end of God’s direct creation. These terms used with reference to the Son are equivalent to his being called: “the only begotten of the Father.” (John 1:14,18; 3:16,18; 1 John 4:9) Their use with reference to the Father implies that he is from eternity, though not directly teaching it, the direct teaching being his uniqueness in that he never was created or begotten, as was the Son.
One claims that "Jesus is the First and Last which only applies to God Almighty" and that "
We know the First and Last the Almighty is returning/coming.".
We do not know of any scripture that says that the phrase "the first and the last" can only be applied to God Almighty. Such is an assumption placed upon the scriptures.The Bible does tell us that Jehovah, the God and Father of Jesus (Micah 5:4; Ephesians 1:3), comes to judge the world through, by means of, His messiah whom he ordained to judge as a servant of Jehovah. -- Psalm 2:6; 96:13; 98:9; Isaiah 9:7; 11:1-4; 40:10; 62:11; Ezekiel 34:24; Luke 1:32,35; John 5:22,23; Acts 10:42; 17:31; Romans 2:16; 1 Corinthians 4:5; Revelation 22:12.
The saints also are depicted as coming with Jesus to judge the world. --Daniel 7:22; 1 Corinthians 6:2; 1 Thessalonians 3:13; Revelation 20:4.
The holy angels are additionally said to come with Jesus. -- Matthew 25:31. (Some believe that the "holy angels" are actually the saints of 1 Corinthians 6:2)
Some have replied that there can only be one first and last, although their reasons for saying this are vague, to say the least. It seems they wish to demand a restricted application, usually that this expression means eternal (as from everlasting to everlasting), so that it could only apply to God Almighty. It is true that there can only be one who is first and last as God Almighty, and likewise that there is only one who was never created, who has always been. But we have no reason to restrict the term in application to God Almighty, except to satisfy the whims of those who wish to use it thus to prove that Jesus is Jehovah, which, in effect, would make the whole argument circular, that is, ‘we believe that Jesus is Jehovah, thus we believe that the expression first and last must be used in application to God Almighty only, and thus this proves that Jesus is Jehovah.’
We have already shown above that there can be more than one first and last, depending on what is being spoken of and its application. Each created person is first and last in his unique existence, since each person is unique in some way. There will never be another person who is uniquely you, thus you are the first and last person who is definitely you. Additionally, your father, as a sentient being, is unique in who he is. There will never be another person who is the same sentient being as your father, and your father is first and last in being who he is. Furthermore, if only one student shows up for a class on a particular day, he is the first and last student that showed up for the class on that day. Likewise, both Jehovah and Jesus are first and last in their respective applications of that term. Regardless, our trinitarian neighbors will have to agree that there are two persons who are referred to as ‘first and last’ in Revelation, both God the Father and His Son.
Ronald R. Day, Sr. - Restoration Light Bible Study Services
Ronald R. Day, Sr. - Restoration Light Bible Study Services
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