John 17:1-3 -- Eternal Life Through Jesus

This study has not yet been edited.

John 17:1-3 -  Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; [2]  even as you gave him authority over all flesh, that to all whom you have given him, he will give eternal life. [3]  This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. -- World English.

It is being claimed that only God can give life, and therefore, that by Jesus' claim to "give eternal life," Jesus was actually claiming to be God (the Supreme Being.) In stating this, however, Jesus is addressing his Father and refers to his Father as the "only true God (Supreme Being)", and that the only true Supreme Being had sent him. This is in harmony with Isaiah 61:1, which prophetically quotes the Messiah as saying the Lord Jehovah had anointed and sent him.

Rather than presenting himself as being the Supreme Being, Jesus actually states that the Supreme Being gave to him this authority. This harmonizes with Matthew 28:18, where Jesus states: "All authority has been given to me in heaven and on earth." Who gave to Jesus this authority, but the father? Paul shows that it is God and Father of Jesus who has given to Jesus this great authority. (Ephesians 1:3,17-23) The fact that the God and Father of Jesus, the "one God" of whom are all (1 Corinthians 8:6), has given to His son such great power and authority does not at all mean that we need to imagine and assume that Jesus is God Almighty.

Our salvation comes through Jesus' human sacrifice of himself to his God, and by means of this we justified, reconciled to God and given a new life.

1 John 4:9-10 -  By this was God's love revealed in us, that God has sent his only born Son into the world that we might live through him. [10]  In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 

Romans 5:8 -  But God shows his love for us in that while we were yet sinners Christ died for us. -- Revised Standard Version.

Romans 6:23 - For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. -- King James Version.

2 Corinthians 5:17-19 -  Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. [18]  All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19]  that is, in [Strong's #1722, instrumental EN, by means of] Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. -- Revised Standard Version.

God's giving life through, by means of His son, does not give any reason to read into any of these scriptures that Jesus is the Supreme Being. There is definitely nothing in John 17:1-3 that presents the only true Supreme Being as being more than one person, etc.

John 21:17 - Did Peter Say that Jesus is Omniscient? (working on)

This study has not yet been edited.

John 21:17 – He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.” -- World English.

According to the way some trinitarian believers interpret this verse, Peter was saying that Jesus in the flesh has the same sentiency as his Father, supposedly knowing absolutely everything to know about absolutely everything in the whole universe; if so, the logical conclusion would be that there would be no need for Jesus in the flesh to receive or learn anything at all in the flesh, since he already knew it all. -- Deuteronomy 18:15,18; 1S Samuel 2:6; Psalm 36:9; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,21-23,25-30,43; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1.

Of course, Peter was not saying that Jesus knew absolutely everything in the universe; such an idea has to be read into what he said. The scriptures tell us over and over that the knowledge that Jesus has he received from Jehovah, or from experiences. — Deuteronomy 18:15,18; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1.

The word translated “everything” above is rendered from the Greek word form  often transliterated as “panta”. The Greek form panta (a variation of the Greek word, pas – Strong’s #3956), is always used relative to the context of which it is being used. Many translators add qualifying nouns to the word, as “thing” is added by most translators here. The word simply means "all". What is included in the "all" has to be determined from context and/or common evidence. However a translator presents the word with any qualification depends on what the translator believes it is being used, and often this may lead the translator to choose such qualification based on theological beliefs. Those translators who believe that Jesus is omniscient may therefore see Peter as confirming that belief, and thus the translator may think of "everything" as being appropriate rather than just "all" or of qualifying it with "all this."

Some examples of qualifying nouns being added to the Greek word pas in the translation of the KJV: Matthew 1:23; 10:1; 12:31; Luke 11:42; Acts 10:12 – “manner of”; Matthew 24:6 – “these things”; Mark 1:37; 13:13; Luke 21:17; John 1:7; 2:24; 5:23; 11:48; 12:32; 13:35; Acts 1:24; 2:45; 4:21; 19:19; 21:28 – “men”; Mark 4:11 – “things”; Mark 12:44 – “they”; Luke 1:66; 9:23 – “them”; Luke 13:27 – “ye”; John 15:2(2nd) – “branch”; Acts 9:32 – “quarters”

See also:

http://bible.crosswalk.com/Lexicons/Greek/grk.cgi?number=3956

http://www.menfak.no/bibelprog/vines?word=¯t0000085

However, by adding "thing" as in "everything," to many readers it appears to be saying that Peter was saying that Jesus knew absolutely everything in the universe, and thus that Peter was saying that Jesus is Jehovah.

In reality, there is no indication that Peter was saying that Jesus was God Almighty, having all knowledge of absolutely everything there is, but rather that Jesus knew all these things concerning Peter’s affection for Jesus.

We find a similar usage in 2 Corinthians 6:10: “as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”

Taken out of context, and applying the same kind reasoning many apply to Peter’s words to Jesus, one could make an argument that Paul is telling the Corinthians that the Christians in Corinth were in possession of absolutely everything that exists in the whole universe, and thus they must be God Almighty.

Another similar passage is found in Jude 5.

Jude 5

hupomneesai de humas boulomai eidotas

TO REMIND BUT YOU I AM WISHING, HAVING KNOWN

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hapax panta hoti kurios laon ek gees

ONCE FOR ALL ALL, THAT LORD PEOPLE OUT OF EARTH

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aiguptou swsas to deuteron tous mee

OF EGYPT HAVING SAVED THE SECOND THE NOT

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pisteusantas apwlesen

HAVING BELIEVED HE DESTROYED,

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Of course, Jude is not saying that believers have once for all come to know absolutely everything there is to know about everything in the universe, but panta is used relative to what is being spoken of, as Peter uses it in John 21:17.

In reality, Jesus is not omniscient. If he is, then it would mean that he has one sentiency as a human being and another sentiency as the omniscient being. Indeed, this basically what many trinitarians claim. This, in effect, would mean that Jesus himself is two separate persons.

We would also wonder, if he is omniscient, how he could be a separate sentient person from the Father? In other words, if both the Father and the Son are ominiscient, then they must share the same exact sentiency, and in reality be the same sentient being, not separate sentient “persons”, as the trinity dogma calls for.

We know that Jesus is not omniscient, because there are things that he does not know, or he has to receive knowledge concerning from the only true God. — Deuteronomy 18:15-19; Matthew 24:36; Mark 13:32; John 7:17; 8:26,28; 12:49,50; 14:10; Hebrews 1:1,2; 5:8; Revelation 1:1,2.

Jesus had questioned Peter three times concerning his love and affection for Jesus. Was Peter truly interested in feeding the sheep, or in the fishing business to which he had returned? Jesus wanted to emphasize the work that he was giving to Peter to do. Peter was feeling grief at heart for these three questions. Peter answered, “You know all these things; you know that I love you”. Peter was not saying that Jesus knew absolutely everything in the universe, but he was using all in the sense of saying that Jesus already knew all pertaining to his, Peter's, love.

Many claim that only God knows the heart of men, based on 1 Kings 8:39:

   

 

 

However, Isaiah spoke of the Messiah:

Isaiah 11:2-4 - And the Spirit of Jehovah shall rest on Him; He will have the spirit of wisdom and understanding, the spirit of counsel and power, the spirit of knowledge and of the fear of Jehovah.[3] And He is made to breathe in the fear of Jehovah. But He shall not judge by the sight of His eyes, nor decide by the hearing of His ears.[4] But He shall judge the poor in righteousness, and shall decide rightly for the meek of the earth. And He shall strike the earth with the rod of His mouth, and He shall cause the wicked to die with the breath of His lip.

 -- Green's Literal.

Isaiah is saying the Messiah would be able to judge beyond what is seen and heard by eyes and ears, which indicate that the spirit of Jehovah resting upon him was to give him this power.

Does the fact that God has given this power to know things concerning others mean that Jesus is ominiscient, knowing absolutely everything in the universe? Absolutely not!

Does the fact that God has given to Jesus power to know things, even to know the hearts of men, mean that Jesus is Jehovah? Absolutely not, for all the power that Jesus has is given to him by Jehovah. In the power and authority given to Jesus as judge, Jesus would need to be able to read the hearts of men in order to judge by the heart rather than by what is seen.

Does this contradict scriptures such as 2 Chronicles 6:30; 1 Kings 8:39; 1 Chronicles 28:9; Psalm 7:9; 44:21; and Jeremiah 17:9-10? We don’t think so. All of these scriptures were written to and concerning those under the law before Jesus was actually was sent into the world, so even if these scriptures mean what our trinitarian neighbors read into them, that is, that out of the whole universe, no one can read the thoughts or hearts of men but Jehovah, their application could have been only before such power was given to Jesus.

Nevertheless, in 2 Chronicles 6:30 and 1 Kings 8:39, Solomon is stating a prayer of dedication for the temple, in which the elders and priests as well as the whole assembly of Israel was gathered. While it was given to Solomon to judge Israel, Solomon is expressing that he — himself — can’t read the hearts of men, and thus in his prayer to Jehovah expresses that only Jehovah can do this. The word “only” [or “alone” in many translations] is translated from the Hebrew word transliterated as “bad”. [Strong’s #905] It is a word that is used in comparison, and does not necessarily mean totally alone, but rather alone in relation to what is being spoken of. (Genesis 2:18; 32:24; Judges 6:40) Thus, the thought of comparison is between Jehovah and Solomon, and perhaps any other human who has the work of judging those in the land of Israel.

Psalm 7:9; 44:21 simply affirm that Jehovah can know the minds and hearts of humans. Jeremiah 17:9-10 is speaking of man’s lack of ability to know his own heart, but that Jehovah does search the mind and try the heart of men. Nothing is said in these verses that would mean that Jehovah cannot give this power to another who is not Himself.

There is definitely nothing in any of the scriptures given that actually identifies Jesus as being the God and Father of Jesus (oneness doctrine), or that the God of Abraham, Isaac and Jacob is more than one person (trinity doctrine), or that He is three persons, or that Jesus is a person of the one Jehovah.

Job 9:8 - God Stretches Out the Skies

Jesus: Body, Soul And Spirit

This study has been copied from the old site and needs the formatting and links need to be updated.

Several Scriptures have been presented regarding Jesus’ body, soul and spirit, and the claim is made that “the Son in his humanity, is body, soul and spirit’, and that “the Son in his deity, is a Spirit.” We would tend agree with the statements as given, but it seems to be that the intent is to somehow show that these scriptures express the dualistic natures, or what some refer to as the hypostatic union, of Jesus as being two alleged “natures” at once, one nature of being the Most High, and the other nature of being a human being. We have decided to examine these scriptures here.

We do agree that Jesus, in his deity before being made flesh was most certainly spirit, and that after his resurrection, having been raised as a spirit being, is a spirit, possessing the plenitude of mightiness bodily. — Colossians 2:9,10; 1 Peter 3:18.

See:

Colossians 2:9 – The Fullness of Deity

Jesus Died a Human Being – Raised a Spirit Being

He was not, however, a spirit being while he was in the days of his flesh; he did not then possess the glory of the celestial body, but rather he had the glory of the terrestrial body, a little lower than the angels. — John 17:5; 1 Corinthians 15:40; 2 Corinthians 8:9; Hebrews 2:9.

Jesus became a spirit being when he was made alive in his resurrection from death. — Romans 1:4; 6:9; 1 Peter 3:18.

Matthew 26:12

New American Standard Bible (NASB)

For when she poured this perfume on My body, she did it to prepare Me for burial.

Toward the close of Jesus’ Ministry He came to Bethany, to the home of Lazarus, Martha and Mary — the same Lazarus whom He had awakened from the sleep of death. Mary chose this opportunity to pour some expensive perfumed oil upon the the Master’s head, which Jesus declared was in preparation for his burial.

Jesus was about lay down his sinless soul (Greek, transliterated psuche, Strong’s #5590) as a human. (Matthew 20:28; John 10:11) However, Jesus’ soul, like that of Adam, includes his body of flesh. (Genesis 2:7; Hebrews 10:10) In giving his soul, including his body, he suffered once for all as an offering for sin. (1 Peter 3:10; Romans 5:12-19; 1 Corinthians 15:21,22) It was indeed most appropriate that his body be prepared for burial in the manner stated, for it illustrated the expensive price that Jesus was about to pay for sin. — Psalm 49:7,8.

Once having sacrificed his flesh, and presenting it in heaven to his God and Father, Jesus did not take back that flesh. He is no longer in the days of his flesh (Hebrews 5:7), but is now a mighty spirit being endowed with a mightiness that much higher than that of the angels.

However, he was not both a mighty spirit being high above the angels and a human being a little lower than the angels while he was in the days of his flesh. He was, in the days of his flesh, a little lower than the angels; he did not possess the celestial, spiritual glory while he was in the days of his flesh.

See:

1 Peter 3:18 – Jesus Died a Human Being – Raised a Spirit Being

Hebrews 2:9 – Is Jesus Still a Little Lower than the Angels?

With What Kind of Body Will We Be Raised?

Matthew 26:38

New American Standard Bible (NASB)

Then He *said to them, “My soul is deeply grieved, to the point of death; remain here and keep watch with Me.”

Jesus made his human soul “an offering for sin”; he “poured out his soul to death” (Isaiah 53:10, 12; Matthew 26:38), and descended into the Bible hell, but “his soul was not left in hell [sheol/hades – a state of unknowing].” Thus, Jesus’ soul was in the Bible hell while he was dead, but it did not remain there. His, “soul”, however in coming out of sheol, was not his sacrificed human soul, his sentiency a little lower than the angels, which was offered once for all time on behalf of mankind, but was raised the exalted glorified soul, for he was put to death in the flesh, but made alive in the spirit. — Psalm 16:10; Acts 2:27,31,33; 5:31; Philippians 2:9; Hebrews 2:9; 1 Peter 3:18.

See the study:

1 Peter 3:18 – Jesus Died a Human Being – Raised a Spirit Being

Luke 23:46

New King James Version (NKJV)

And when Jesus had cried out with a loud voice, He said, “Father, ‘into Your hands I commit My spirit.’” Having said this, He breathed His last.

Yes, Jesus, in the days of his flesh (Hebrews 5:7), was just like Adam, having the human, terrestrial, crown of glory a little lower than the angels. (Psalm 8:5; 1 Corinthians 15:40; Hebrews 2:7) When he was about to die, in harmony with Genesis 2:7 and Ecclesiastes 12:7, Jesus committed his spirit of life, the neshamah (breath of life) of Genesis 2:7, to God who had given him his life.

See:

Genesis 2:7 – Neshamah

Genesis 2:7 – A Living Soul

The Spirit – Does it Continue as a Consciousness When A Person is Dead?

Romans 8:9

New King James Version (NKJV)

But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.

1 Peter 1:11

New King James Version (NKJV)

searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.

Acts 16:7

New American Standard Bible (NASB)

and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them;

Although since Jesus was raised from the dead, we can say that Jesus is a spirit being (1 Peter 3:18), none of the above scriptures say that Jesus is a spirit being. In the phrase “spirit of Christ”, or “spirit of Jesus”, “spirit” is something that belongs to Jesus, a power or disposition.

See:

Romans 8:9; 1 Peter 1:11 – Spirit of God and Spirit of Christ

 

Matthew 18:20

New American Standard Bible; (NASB)

20 For where two or three have gathered together in My name, I am there in their midst.”

The question is raised: “Is the Son omnipresent in his deity, can he be present in different, or in all places at one time?” The question would assume that the answer is “Yes”, based on the above scripture.

Colossians 2:9 does indeed suggest the possibility that the only true God has given to Jesus the ability to be bodily present at more than one place at a time. I am not sure, however, that when Jesus spoke the words of Matthew 18:20, that he was speaking of actually being in more than one place at a time.

See:

Matthew 18:20; 28:20 – Jesus’ Presence With Us

Colossians 3:11

New American Standard Bible (NASB)

a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

It would seem that “Christ is all, and in all” is being understood to mean that Jesus is omnipresent, always present in all things at all times. Paul is simply expressing here, however, that Christ, as he is in the Jewish believer, is also in all believers of all races. Since this scripture is discussed elsewhere, please see:

Colossians 3:11 and Jesus’ Alleged Omnipresence

John 3:13

New King James Version (NKJV)

No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.

Again, this scripture is discussed elsewhere, so we will not discuss it here. See:

John 3:13 and Jesus’ Supposed Omnipresence

Ephesians 4:10

New King James Version (NKJV)

10 He who descended is also the One who ascended far above all the heavens, that He might fill all things.)

This scripture, also, is discussed elsewhere, so we will not discuss it here.

See the study:

Ephesians 4:10 – Jesus Fills All

Matthew 18:20; 28:20 – Jesus’ Presence With Us

Matthew 18:20 – For where two or three are gathered together in my name, there I am in the midst of them. — World English Bible translation

Matthew 28:20 – “Teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age.” Amen. — World English Bible translation

The scriptures above are often presented as proof that Jesus is omnipresent, that he is everywhere present. Many trinitarians assume that since Jehovah has the ability to be present anywhere in the universe, that this is attribute that that only belongs to God Almighty, and then they further assume that since Jesus also shares this alleged incommunicable attribute of God, and thus by these assumptions claim these assumptions as proof that Jesus is God Almighty.

Neither of the above scriptures actually say anything to the effect that Jesus is present everywhere all the time at the same time. That Jesus has been given by his God the power to be present in more than one place, however, is in agreement with the scripture, and we do not have any reason to deny such. (Matthew 28:18; Luke 10:22; John 3:35; 5:22-27; 1 Corinthians 15:27) As the one appointed by God as “Lord” over the church (Acts 2:36; 10:42; Ephesians 1:22; Hebrews 1:9; 3:2), Jesus would of necessity need the ability to be present in some way with his followers.

And yet the scriptures also say:

Acts 3:19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord [evidently the Holy Name has been changed here to “the Lord”],
Acts 3:20 and that he may send the Christ, who has been appointed for you–even Jesus.
Acts 3:21 He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets. — New International Version.

“God” in Acts 3:19 designates only person as “God”, not three. Peter distinguishes this one person who is “God” from Jesus. In the context, this God is identified as the God of Abraham, Isaac and Jacob, that is, Jehovah. (Exodus 3:14,15) Hebrews 1:1,2 identifies the God of Abraham, Isaac and Jacob, not as being Jesus, but rather as only one person, the God and Father of Jesus.

Nevertheless, Acts 3:19-21 reveals that in some way Jesus remains in heaven until the times of restoration of all things. How is it that Jesus has been present with his followers since he ascended? The scriptures indicate that he is present by means of the holy spirit, which spirit was given to Jesus by God. — 1 John 3:24; 4:13; Acts 1:4; 2:33; John 15:26; See also: John 14:17,26; Acts 1:5,8; 9:31; Romans 8:1,9-17; 1 Corinthians 3:16; 6:19; 2 Corinthians 1:22; 3:3; 12:18; Philippians 2:1; 2 Timothy 1:14.

Throughout the Gospel age during which Jehovah has been developing a people for his name through Christ (Acts 15:13-17), Jesus has been with his followers as a sympathetic high priest. (Hebrews 4:14-16) Jesus is always there to assist all whom his God and Father calls. -- Matthew 28:20; Acts 18:10.

Jesus is their "advocate" (1 John 2:10). Jesus is with his followers to provided whatever aid is needed to develop the spiritual growth of those called. Jesus' advocacy, does not require a physical presence, but this is all accomplished through the power of the Holy Spirit of Jesus' God. -- Micah 5:4; John 14:16-8,26.

The Bible, however, never presents Jesus as possessing the incommunicable attribute of being the Most High, the "one God" of whom are all. (1 Corinthians 8:6) Jesus is the Son of the Most High; he is not the Most High of whom he is the Son.  -- Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16.

2 Corinthians 13:14 - Did Paul Present a Triune God?

2 Corinthians 13:14 -  The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.  -- American Standard Version.

The grace (favor and spiritual blessing) of the Lord Jesus Christ and the love of God and the presence and fellowship (the communion and sharing together, and participation) in the Holy Spirit be with you all. Amen (so be it). -- Amplified Bible.

This verse is often cited as proof of the trinity. Does it, in fact, present God as being three persons?

We do find in this verse that "Lord Jesus Christ" is mentioned; we also find that "God" is referred in the expression "love of God," and we do find that the Holy Spirit is mentioned. Many of our trinitarian neighbors may claim, "There you have the trinity." According to the "Pulpit Commentary," this verse "is alone sufficient to prove the doctrine of the Trinity."  And yet, do we find any such thought presented by the apostle Paul in this verse?

Three things are spoken of: grace, love and fellowship, and these three things are related to the Lord Jesus Christ, God, and the Holy Spirit respectively, but does Paul identify these three as being one God?  Obviously not. 

Paul ends his letter by reflecting his personal experience with the grace of the Lord Jesus (2 Corinthians 12:9), and wishes all the brothers of Christ in Corinth to have such grace. The same principle we are sure he would apply to all who belong to Christ everywhere and at all times. However, he does not in any way present the Lord Jesus Christ as being one of three persons, all of whom are alleged to be the God of Abraham, Isaac and Jacob.

Some may claim that "Lord" in the expression "Lord Jesus Christ" designates Jesus as being Jehovah. The Lord Jesus Christ" designates "Jesus", not as being God or a person of God, but as the one whom the God has anointed and made "lord". -- Psalm 2:26; 45:7; Isaiah 61:1; Ezekiel 34:23,24; John 10:29; 17:1,3; Acts 2:23,36; 4:27; 10:38; Hebrews 1:9.

Likewise, the apostle speaks of communion or fellowship in, or possibly through, the Holy Spirit. Elsewhere, Paul refers to the Holy Spirit as "the Holy Spirit of God". (Ephesians 4:30) Obviously, "God" in this expression is only referring to one person, not three persons, and the Holy Spirit is the spoken of as belonging to that one person. Related to this, in the expression "spirit of God" found many times throughout the Bible refers to only one person to whom the "spirit" belongs.

The word "God" appears only once in the verse in the phrase "love of God."  Paul is obviously referring to only one person as "God," the same one person presented as "God"  in 2 Corinthians 1:19: 2:14; 3:4; 4:4 (2nd instance); 5:18; 11:31.  The default reasoning is to realize that Paul is referring to God in 2 Corinthians 13:14 as being the same one person who is "God" in 2 Corinthians 13:4, where we read that Jesus "lives through the power of God [one person]." 

The truth is that any thought of a triune God has to be imagined, assumed, added to, and read into, what Paul wrote in 2 Corinthians 13:14, as is true with any scripture presented to allegedly "prove" the trinity doctrine.

Hebrews 1:3 – Jesus As The Brightness Of Jehovah

Hebrews 1:3 – “And He [Jesus] is the radiance of His [Jehovah’s] glory.” (NASB) “who [Jesus] being the effulgence of his [Jehovah’s] glory.” (ASV) “who [Jesus] being the brightness of His [Jehovah’s] glory” (NKJV) “The Son reflects God’s own glory.” (NLT) “He [Jesus] is the reflection of God’s glory.” (NRSV) “He [Jesus] reflects the brightness of God’s glory” (TEV) “His glory” refers back to “God” who is being spoken of in the verse one and two. (see also below) The claim is made that Hebrews 1:3 somehow means that Jesus is Jehovah.

Many translations render the Greek word often transliterated as apaugasma [Strong’s Greek #541] as “radiance”, and some by this translation would have Jesus as somehow being the exact same being as the Father, the only true God who sent Jesus. (John 17:1,3) However, Thayer gives the first meaning of this word as "reflected brightness: of Christ in that he perfectly reflects the majesty of God." Thayer gives the second meaning as "effulgence: shining forth, of a light coming from a luminous body (Vine); out-raying (Vincent)."

Jesus is the effulgence of God’s glory, and thus the shining forth of the glory of God is through Jesus, who is the image of God; rather than proving that Jesus is the Supreme Being, this verse is further proof that Jesus is not Supreme Being. (1 Corinthians 4:6; 2 Corinthians 4:4; Colossians 1:15; John 1:5,7) Jesus, neither as a human being or a spirit being, has ever disobeyed his God, never displeased his God, the God of Israel, and thus has never fallen short of his God’s glory. — Romans 3:23.

But Jesus is also the brightness of God’s glory in a further way, which combined with his total obedience (unlike the prophets of old), makes the brightness of Jehovah in Jesus even more excelling. The prophets, of course, never had a glory with God before being born, which glory Jesus did have. (John 17:5) He had been especially taught by the only true God (John 8:28), his Father, who sent him into the world of mankind, far beyond anything that the prophets could know. This knowledge of heavenly things he speaks of in John 3:12,13. Thus the words he spoke was a further revealing of the brightness of Jehovah’s glory.

See our study:
Jesus’ Two Glories

Hebrews 1:1,2 tells us:

God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.

Who is this God of whom Jesus radiates glory, and who speaks through Jesus? Deuteronomy 18:17-19 answers:

Jehovah said to me…, I will raise them up a prophet from among their brothers, like you; and I will put my words in his mouth, and he shall speak to them all that I shall command him.

And thus Jesus said:

John 12:49 – For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.

Who sent Jesus. Prophetically, Jesus tells us:

Isaiah 61:1 -  The Spirit of the Lord Jehovah is on me; because Jehovah has anointed me to preach good news to the humble; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening [of the prison] to those who are bound.

It was the Lord Jehovah who sent Jesus. 

The God who spoke through the prophets and through Moses, is the same God who speaks through Jesus. Jesus is not Jehovah who speaks through Jesus. There is nothing in any of this that even hints that Jesus is a person of Jehovah, and “God” in Hebrews 1:1,2 is another person of Jehovah, rather just the opposite. The God of Abraham, Isaac and Jacob is presented throughout as being only one person, distinct from His Son. The God of Abraham, Isaac and Jacob, who spoke to and through the prophets of old, now speaks through someone who is not Himself, that is, His son.

God, by means of his holy spirit, reveals through the scriptures that Jehovah (Jehovah) is the only true God, the God and Father of the Lord Jesus. Jesus has One who is the Supreme Being over him; Jesus is not his Supreme Being whom he worships, prays to, and who sent him, and whose will he carried out in willful obedience. — Deuteronomy 18:15-19; Matthew 4:4 (Deuteronomy 8:3; Luke 4:4); Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 (Exodus 20:3-5; 34:14; Deuteronomy 6:13,14; 10:20; Luke 4:8); Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6 (Genesis 1:27; Genesis 2:7,20-23); Mark 14:36; 15:34; Luke 22:42; John 4:3; 5:30; 6:38; 17:1,3; 20:17; Romans 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12.

Jehovah, the only true God who sent Jesus, and who spoke through Jesus, is indeed the God and Father of Jesus. Jesus is not Jehovah.

See also:

Hebrews 1:1-3 – The Unipersonal God Spoke Through His Son
What Does Hebrews 1 Say About “God”?

Lord Jesus Christ is Not the Name of God

One, in an effort to make it appear that Jesus is God Almighty, makes the claim that "Lord Jesus Christ" is the complete name of God. Of course, no scripture says such, but we have examined this claim in the light of what the scriptures do say. We will start with:

1 Corinthians 8:6 -  yet to us there is one God, the Father, of whom are all things, and we to him; and one Lord, Jesus Christ, through whom are all things, and we through him. -- World English.

1 Corinthians 8:6 directly contracts the idea that the name of the one God of whom are all is "the Lord Jesus Christ." The word "things", however, is not inherent in the Greek word often transliterated as pas (Strong's 3956), but is added by translators. In context, Paul is writing about godship, that is, power, strength, might. All might or power is from the Most High Jehovah, through the one whom God has made the "one Lord" through whom are all. How did the Lord Jesus Christ become this "one Lord"? The Bible itself shows that it was the God and Father of Jesus who has made Jesus both Lord and Christ, the one Lord through whom are all (Ezekiel 34:23,24; Isaiah 61:1,2; Acts 2:36; 1 Corinthians 8:6). While Jesus was evidently already this "one Lord" through whom are all before he became flesh, after Jesus' God raised him from the dead, it was this same "one God" of whom are all who exalted Jesus to the highest position of glory in the universe, with the evident exclusion of being the Most High. -- Acts 3:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4,6; 1 Peter 3:22.

Romans 5:1 -  Being therefore justified by faith, we have peace with God through our Lord Jesus Christ. - World English

Here we find, in agreement with 1 Corinthians 8:6, that our "Lord Jesus Christ" is the instrument, while he distinguished from being "God." Nevertheless, through faith in our Lord Jesus Christ, faith in his sacrifice to his God for us, we have peace with the God and Father of our Lord Jesus Christ. (Romans 3:21-25) We are no longer enemies, but are reconciled with God through Christ. (Romans 5:6-19) 

Romans 15:5-6 -  Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus, [6]  that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ.

The "Lord Jesus Christ" is definitely not "the God and Father" spoken of here. It is this God and Father of Jesus -- the God of Abraham, Isaac and Jacob, who spoke to and through the prophets of old, and who now speaks through some who is not Himself, that is, His Son, our Lord Jesus Christ. -- Exodus 3:13,14; Deuteronomy 18:15-19; Isaiah 61:1; John 3:34; 5:19; 6:29; 7:16,28; 8:25,28,42; 10:36; 12:44-50; 14:10,24; 17:1,3,8; Acts 3:13-26; 1 Corinthians 8:6; Galatians 4:4; 1 John 4:9,10.

It was the one God of whom are all who, through one of his angels, gave the name "Jesus" to His son. -- Matthew 1:20,21.

It was the one God of whom are all who anointed His Son, making him both Lord and Christ. -- Psalm 2:26; 45:7; Isaiah 61:1; Ezekiel 34:23,24; John 10:29; 17:1,3; Acts 2:23,36; 4:27; 10:38; Hebrews 1:9.

Jesus did not come in his own name, but he came in the name of someone who is not himself, the name of Jehovah, his God and Father. -- Deuteronomy 18:15-19; Psalm 118:26; Matthew 21:9; 23:39; Mark 11:9,10; Luke 19:38; John 5:24,43; 6:38,39; 7:16; 10:25; 12:13; Acts 3:13-26.

The scriptures overwhelming testify that "Lord Jesus Christ" is NOT the name of the God of Abraham, Isaac and Jacob, but rather this title -- Lord Jesus Christ -- belongs to the one whom the God of Abraham, Isaac and Jacob sent.