Jesus As The Object Of Prayer

According to some, Jesus is the “object of prayer”, and therefore this  is offered as proof that Jesus is Jehovah. Scriptures often presented to support this are: John 14:14; Acts 1:24; 7:59-60; 1 Corinthians 1:2; 2 Corinthians 12:8-9, and more.

The God of Abraham, Isaac and Jacob, by means of his holy spirit, reveals through the scriptures that He Himself (Jehovah/Jehovah) is the only true God, the unipersonal God and Father of the Lord Jesus. Jesus has One who is the Supreme Being over him (Micah 5:4; Ephesians 1:3); Jesus is not his Supreme Being whom he worships, prays to, and who sent him, and whose will he carried out in willful obedience.  -- Deuteronomy 18:15-19; Psalm 45:7; Isaiah 61:1; Matthew 4:4; Matthew 4:7; Matthew 4:10; Luke 4:4; Matthew 4:7; Matthew 4:10; Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6; Mark 14:36; 15:34; Luke 4:8; Luke 22:42; John 3:34; 5:30; 6:38; 10:36; 17:1,3; 20:17; Acts 3:13-26; Romans 15:6; 1 Corinthians 8:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17-23; 4:6; Philippians 2:8; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12.

Please note that we believe that one can offer a prayer to Jesus since Jesus is the representative of his God and Father, and since Jesus is our high priest and advocate before God. Nevertheless, we believe many scriptures are often misused along this line. -- Romans 8:34; Hebrews 4:14,15; 7:25; 8:1; 9:24; 10:21; 1 John 2:1

John 14:14

John 14:12 - Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father.

John 14:13 - Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son.
John 14:14 If you will ask anything in my name, that will I do.

Jesus here is speaking of praying to the only true God (John 17:1,3) in his [Jesus’] name. This can be seen from John 15:16:

You didn’t choose me, but I chose you, and appointed you, that you should go and bear fruit, and that 

your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.

Acts 1:24

Acts 1:24 And they prayed, and said, Thou, YHVH, which knowest the hearts of all men, shew whether of these two thou hast chosen,
Acts 1:25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.– Sacred Name King James Version.

Obviously, this prayer is directed to Jehovah, the God and Father of the Lord Jesus.  (Acts 3:13-36)  Many may dispute this, but more than likely the disciples prayed to the God of Jesus, not to Jesus himself, as recorded in Acts 4:24-30.

Acts 7:59

Acts 7:59 – They stoned Stephen as he called out, saying, “Lord Jesus, receive my Spirit!”
Acts 7:60 – He kneeled down, and cried with a loud voice, “Lord, don’t hold this sin against them!” When he had said this, he fell asleep.”

Verse 59 could be considered a prayer, although it is more than likely a response to to seeing Jesus in the vision more so than a formal prayer. As such, it is similar to the communication the disciples had with Jesus between the time of his resurrection until he ascended. Verse 60 probably refers to Jehovah, the God and Father of Jesus (Micah 5:4; Ephesians 1:3), as in Acts 7:30,31,33,37,49.

1 Corinthians 1:2

1 Corinthians 1:2 – to the assembly of God which is at Corinth; those who are sanctified in Christ Jesus, called to be saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours.

Any prayer directed to the God and Father of Jesus should in the name of Jesus, and such would be calling upon the name of our Lord Jesus. (John 14:13,14; 15:16; 16:23,24,26) Such prayer does not mean that the name of our Lord Jesus should take the place of the Father.

Sometimes some present a scripture related to calling upon the name of Jehovah in prayer from the Old Testament, such as Psalm 116:4. It is therefore claimed that this proves that Jesus is Jehovah. In reality, it is Jehovah, the only true Supreme Being who sent Jesus (Isaiah 61:1; John 17:1,3) who speaks through Jesus (Deuteronomy 18:15-19; John 3:34; 5:24; 6:29; 8:42; 14:24; 17:1,3,8; Acts 3:13-26; Hebrews 1:1,2), and thus Jehovah tells us through Jesus to offer prayer in the name of Jesus. Nothing in this means that we need to imagine and assume that Jesus is Jehovah.

Nevertheless, we see nothing wrong with prayer to Jesus as our Advocate with the Father, as our priest, and as the representative of the only true God. Such prayers certainly do not mean, however, that Jesus is Jehovah.

2 Corinthians 12:8

2 Corinthians 12:8 – Concerning this thing, I begged the Lord three times that it might depart from me.

The term “the Lord” , more than likely replaces the Holy Name. In the Old Testament, expressions of begging is used of Jehovah many times. --  Numbers 12:13; 1 Samuel 23:11; 2 Samuel 24:10; 2 Kings 19:19; 20:3; Nehemiah 1:5; Psalm 116:4; 118:25; 119:108; Isaiah 38:3; 64:9; Jeremiah 38:20; Amos 7:2,5; Jonah 1:14; 4:3.

Regardless,  even if Paul was saying that he begged Jesus, it would still not mean that Jesus is the God of Abraham, Isaac and Jacob.

1 Timothy 4:18 And the Lord will deliver me from every evil work, and will save me to his heavenly kingdom; to whom be the glory forever and ever. Amen.

This is not actually a prayer, but rather a statement of deliverance followed by a proclamation of glory.

Again, more than likely, in 1 Timothy 4:14,17,18, God’s Holy Name has been replaced with “the Lord”, and thus verse 18 would be understood as, “And Jehovah will deliver me from evil work, and will save me to His heavenly kingdom; to whom be the glory forever and ever. Amen.” This would correspond with Jesus’ model prayer of Matthew 6:9-12 (which is directed — not to Jesus — but to the God and Father of Jesus) and many Old Testament verses. The proclamation phrase is without a verb, although the verb “be” is added in translation. W&H interlinear reads: TO WHOM THE GLORY INTO THE AGES OF THE AGES. AMEN.

Regardless, it is proper to to proclaim both the glory of Jesus and the God of Jesus. It is man, not the Bible, that sets the limits in definition regarding who such a proclamation can be made regarding. It is the God and Father of Jesus, however, who has exalted Jesus to the highest position of glory in the universe, next to the Most High. (Acts 2:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4,6; 1 Peter 3:22) At any rate, even if Paul was saying that it was Jesus who “will deliver” him, it would not mean that we need to imagine, assume, add to, read into the scripture that Jesus is the God of Abraham, Isaac and Jacob.

1 Peter 3:18

1 Peter 3:18 18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.

Likewise, this is not actually a prayer, but a proclamation of glory to Jesus. Such praise to Jesus is proper since the one person who is the God and Father of Jesus has exalted Jesus to an office above all else (with the evident exception of being the Most High). — Matthew 28:18; 1 Corinthians 15:27; Ephesians 1:3,20-22; Philippians 2:9.

Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;
Revelation 1:6 and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen.

Again, it is not certain if the proclamation of glory is directed toward Jesus or the the God and Father of Jesus. Nevertheless, since the God and Father of Jesus has exalted Jesus, and made all dominion subject to Jesus, such a proclamation is certainly proper for Jesus.

Does Prayer to Jesus prove that Jesus is God?

One states that the fact that the Bible teaches that Jesus is prayed to proves that Jesus is God. As we have shown above, one is hard pressed to find any scripture that actually “teaches that the Lord Jesus is prayed to.” Indeed, the Bible does not record of any formal prayer to Jesus, nor does it ever state that we should offer formal prayer to Jesus. On the other hand, we do not find anything in the Bible that says that Jesus needs to be omniscient or omnipotent in order to receive prayers on behalf of the only true God; the  idea that petitions given to Jesus means that Jesus is God -- the Supreme Being -- is simply man’s reasoning.

The unipersonal God and Father of Jesus has given to Jesus absolutely all power that is needed, the plenitude [Greek, pleroma] of mightiness [theotes] bodily that he needs to fulfill all that God has given him to do. (Matthew 28:18; John 3:35; 5:36; Colossians 2:9,10; Ephesians 1:3,17-21; Philippians 2:9-11; 1 Corinthians 15:27; 1 Peter 3:22) Thus, we have no doubt that Jesus has the power and authority from God to hear prayers.

Some Related Studies

Colossians 2:9 – The Fullness of Deity

Matthew 28:18 & All Power

Jehovah as one Person

 In response to our statements that Jehovah is one person, one has responded:

"Nowhere in scripture does it say God is one person. But, the evidence is there that God expressed His ONE nature in three personage."

 The default is that Jehovah is one person, especially in view of the fact that He is never once in the Bible presented as being more than one person. and he is ALWAYS presented as being one person. The burden is on those who claim that the God of Abraham, Isaac and Jacob is more than one person to present a scripture that shows that the God of Abraham, Isaac and Jacob is definitely spoken of as more than one person. And since the trinitarian self-appointed "orthodoxy" makes acceptance of the trinity dogma as being necessary to be saved, if God is more than one person, and if he is the God of love the Bible proclaims him, to be, we should certainly expect to find this plainly presented in the Bible over and over and over. The fact is, however, that not once is such an idea ever presented in the Bible. The fact is that the concept has to be formulated beyond what is written, and then many assumptions have to be created beyond what is written to give credence to the idea that the Bible supports that concept. Those concepts have to be added to, and read into the scriptures.

In Genesis 1:1,2, ELOHIM as the God who becomes the God of Abraham is presented, not as being more than one person, but only as one person. This is evident from verse 2 where His spirit is presented as belonging to him, not as being a person of him. This is in agreement with the usage of ELOHIM in Psalm 45:7; Isaiah 61:1,2 and Micah 5:4.

In Deuteronomy 18:15-19, Jehovah, the God of Abraham, Isaac and Jacob, is only one person. Peter presents him as being only one person, and distinguished from His son, in Acts 3:13-26.

In Exodus 3:14,15, the God of Abraham, Isaac and Jacob is being presented as being only one person, the same one person spoken of in Hebrews 1:1, who spoke through His prophet Moses, which again ties in with Acts 3:13-26, in which Peter definitely presents the God of Abraham, Isaac and Jacob who spoke through his prophet Moses, as being only one person. This one person is distinguished from His son in both Acts 3:13-26 and Hebrews 1:1-3.

In Isaiah 61:1, the Lord Jehovah is definitely presented as being only one person, and distinguished from being the one whom He anointed (made Christ -- Acts 2:36) and sent; this the same one person that Jesus addresses as his Father and the only true God who sent Jesus in John 17:1,3.

In Micah 5:4, we find that Jehovah is again presented as being only one person, and He is being distinguished from being the Messiah, the one whom the one person, Jehovah, anointed. Thus, Jesus refers to Jehovah, his Father, as "my God." -- Matthew 27:46; Mark 15:34; John 20:17; Revelation 2:7; 3:2,12.

Likewise, Paul, in harmony with Isaiah 44:6; 45:5; and Micah 5:4, presents the God of Abraham, Isaac and Jacob, who is the only source of all strength, might, as being only one person, and that is the God and Father of Jesus. -- Ephesians 1:3,17-23; 1 Corinthians 8:6.

All through Hebrews 1, the God of Abraham, Isaac and Jacob is presented as being only one person who spoke to and through the prophets of old. This one person who spoke through the prophets is distinguished from being Jesus, since the God who spoke through the prophets now speaks to us through Jesus.

We could present many more scriptures, but from experience, we know the trinitarians like to imagine this, and imagine that, and formulate many assumptions, and read what they have imagined and assumed into the scriptures, so as have many scriptures appear to be speaking of the extra-Biblical trinitarian dogma. Sadly, most trinitarians do not even realize that they are imagining so much that is not actually in the Bible. The trinitarian indoctrination has left so many minds with the idea that the trinity is the default, and thus their minds are ready to accept that anything imagined to support that default must be true. Nevertheless, the Bible can be seen to be in full harmony with itself without adding all the trinitarian assumptions and reading those assumptions into the scriptures. It is not for us to judge all who think the Bible teaches the trinity, but we do endeavor, as best we are able, to present what the Bible does say, versus what it does not say. We pray that, if it be God's will, that what we present may help others, but it is up to God and His Son as to how much they will permit any of us to understand. 

Related to the above:

Jesus is Not Jehovah (Yahweh)

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John 1:1-18 - The Logos Who Became Flesh

{John 1:1} In the beginning [not the beginning of the universe, nor even of the material universe, but the beginning of the world of mankind; this beginning includes all of the six days of creation — Exodus 20:11; 31:17] was the Logos [he who speaks and acts on behalf of God; the firstborn son of God (Colossians 1:15); there were also other “sons of god” present at the beginning of the world of mankind (Job 38:4-7)], and the Logos was with God [Mighty One -- Jesus identified the one whom he had been with as “the only true God”; Isaiah 61:1 identifies that only true God as the Lord Jehovah, who anointed and sent Jesus], and the Word was mighty. [Using a Hebraism — Jesus had a mighty glory similar to the other “sons of God” before he became flesh. — John 17:1,3,5; 1 Corinthians 15:39-41

{John 1:2} The same was in the beginning with God. [By repeating this, in harmony with John 17:1,3,5, We conclude that John emphasizes that the Logos was not the Supreme Being, and that thus the Greek word THEOS is being used in a more general Biblical Hebraic sense as meaning “mighty” or “mighty one”.]

{John 1:3} All [Greek transliterated, panta — relating to all of mankind, as in John 1:7] was made through him. Without him was not anyone made who has been made.

{John 1:4} In him [in the Logos while he was human, while he was in the days of his flesh — Hebrews 5:7] was life [he was not dying, as are the descendants of Adam — Romans 5:12-19; 1 Corinthians 15:21,22], and the life was the light of men. [The Logos was not the “light of men” before he became flesh (John 1:14); it was while he was “in the world” — the world of mankind — that he was directly the light of the world, although the record of his life, death and resurrection continues to be light to all mankind, and he is yet to enlighten the whole world. — John 9:5]

{John 1:5} The light shines in the darkness [the Logos, as the light of the world, by his full obedience to God, was a light during the days of his flesh (Hebrews 5:7), a light shining in the world of darkness, which darkness is due to sin — Proverbs 4:19; Isaiah 60:2] and the darkness hasn’t overcome it. [The darkness in the world of man did not overcome the light of the Logos while he was in the days of his flesh, but rather the Logos overcame the darkness of sin in the world. — John 1:29; 14:30; 16:8,33].

{John 1:6} There came a man, sent from God, whose name was John. [In verse 6, John begins to give attention to John the Baptist, who was sent from God to preach about the Logos — the light — before the Logos was formally presented as being who he is].

{John 1:7} The same came as a witness, that he might testify about the light [this is the same “light” referred to in the earlier verses, which is identified as being the Logos in John 1:4, for “him” in John 1:4 refers back to the Logos being spoken of in John 1:1,2], that all might believe through him.

{John 1:8} He [John the Baptist] was not the light [the Logos who had been with the only true God — John 1:1,2; 17:1,3,5], but was sent that he might testify about the light. [John testified — before Jesus’ appearance to be baptized — of the Logos, the Light, that is, Jesus.]

{John 1:9} The true light that enlightens everyone was coming into the world. [That true light is identified in John 1:4 as being the Logos; the Logos had already been made flesh at the time that John testified concerning him, but at the time John the Baptist was preaching concerning that Light, he had not yet presented himself as being the promised one who was to take away the sin of the world.]

{John 1:10} He was in the world [the Logos, the Light], and the world was made through him [the Logos — the only true God is the source; the Logos is the instrument — John 17:1,3; 1 Corinthians 8:6], and the world didn’t recognize him [the Logos; the world that did not recognize him is the world of mankind, the same “world” that Paul wrote about in Romans 5:12; the world saw and recognized him as a man, but they failed to see him as the promised Messiah].

{John 1:11} He [the Logos] came to his own [referring to his own people into which he been born, that is, Israel], and those who were his own [Israel as a whole — Jesus was sent only to Israel — Matthew 15:24; Acts 3:26] didn’t receive him.

{John 1:12} But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: [the sons of the Most High spoken of in Psalm 82:6;  John 10:34,35]

{John 1:13} who were born not of blood [they do not become God’s children as if it was something that they would inherit by bloodline], nor of the will of the flesh [they do not become God’s children because of any works performed by the flesh — Romans 3:20; Galatians 2:16], nor of the will of man [they do not become God’s children by simply wanting to be such], but of God [God begets them as new creatures by means of the one whom He has anointed (made Christ — Isaiah 61:1; Acts 2:36). — John 3:17; 2 Corinthians 5:17; 1 Peter 1:23].

{John 1:14} The Logos became flesh, and lived among us. We [his followers, not the world] saw his glory [the crown of glory of a sinless man, not fallen short of that glory due to sin: Psalm 8:5; John 8:46; Romans 3:23; 2 Corinthians 5:21; Hebrews 2:9; 4:15; 1 Peter 2:22; 1 John 3:5], such glory as of the only-begotten Son of the Father [a son of God is without sin — 1 Peter 2:12; 1 John 3:9], full of grace and truth. [The Logos was begotten as the firstborn before he became flesh (Colossians 1:15); to be our savior, the Logos had to be begotten in the flesh, made a little lower than angels. — Matthew 1:20; Hebrews 2:9]

{John 1:15} John testified about him [the Logos of John 1:1,2,4]. He cried out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.'” [John the Baptist was referring the Logos; although in the flesh, John the Baptist was older than the Logos; however, the Logos before he became flesh was in existence before John the Baptist came into existence, thus John the Baptist could speak of the Logos as having been in existence before himself.]

{John 1:16} From his fullness [the Logos, having been born into the world without sin, had the full price needed to pay the wages of sin for all condemned in Adam — Romans 5:12-19; 1 Timothy 2:5,6] we all received grace upon grace [the result of Jesus’ obedience provides not only an example for us, but also through his sacrifice the Logos provides the means for reconciliation with God. — 2 Corinthians 5:18,19; Colossians 1:20].

{John 1:17} For the law was given through Moses. Grace and truth were realized through Jesus Christ. [The Logos — the light — who has been spoken of up to this verse is directly identified as “Jesus Christ”. “Christ” means anointed or anointed one, signifying the one whom the Lord Jehovah had anointed. (Isaiah 61:1) The law, although it contained light, was not the light that came into the world so as to bring forth the realization of God’s favor (grace) and His truth. The Law fell short due to man’s sinful condition. — Ecclesiastes 1:15; 7:13; Romans 5:12-19; 8:1-3; 20-22; Galatians 2:21; 3:11,21; Philippians 3:9]

{John 1:18} No one has seen God at any time. The only-begotten mighty one [theos, in many earlier manuscripts; later manuscripts have “son”; if John did write “theos" rather than "heios", it would definitely be referring to the Logos of John 1:1 as having been begotten, brought forth into being before the world of mankind was created through him -- John 1:10; 17:5] as a son, who is in the bosom [not literal bosom, but figurative of the position of closeness as in a family — father and son] of the Father [the only true Supreme Being of whom is all — John 17:1,3; 1 Corinthians 8:6], he [the Logos, Jesus, as God’s mouthpiece] has declared him [God, with whom the Logos had been — John 1:1; 17:1,3,5]. 

There is definitely nothing in any of this that means that we need to imagine and assume that God Almighty is more than one person, and that Jesus is a person of God Almighty.  -- Ronald R. Day, Sr.

Studies Related to John 1

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