Is Jesus God Almighty? - Part 1 Genesis through 2 Samuel

Contents

GENESIS

Genesis 1:1—What Is Meant by "Beginning"?

Genesis 1:1-3—Is Jesus Included as Elohim?

Genesis 34:7 – The Firstborn Nation, Israel

Genesis 1:1—What Is Meant by "Beginning"?

The "beginning" referred to in Genesis 1:1 is the six days that are described in Genesis 1:3-31. We know this from Exodus 20:11 and Exodus 31:17. 

Genesis 1:1 does not describe the "beginning" of the universe, nor even of the planet earth itself. At that "beginning," the planet Earth already was. (Genesis 1:2) 

Additionally, we read that there already were "sons of God" (spirit beings) who were existing at the beginning, as spoken of in Genesis 1. (Job 38:47) Thus, the heavens wherein these spirit beings reside (Matthew 18:10) were already in existence at the beginning that is spoken of in Genesis 1:1. Consequently, the beginning refers to the skies (heavens) and the landmass (earth) and the order of things that are in them as seen from the surface of the planet earth (Genesis 2:1) as described in Genesis 1:3-31.

It is our belief that Jesus, therefore, as God's firstborn, was brought forth into existence something before the "beginning" that is spoken of in Genesis 1:1, as well as John 1:1. (See our studies related to John 1:1).

Genesis 1:1-3—Is Jesus Included as Elohim?

Genesis 1:1 In the beginning God created the heaven and the earth.

Genesis 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Genesis 1:3 And God said, Let there be light: and there was light.

In the very first verse of the Bible, we find the word אֱלֹהִ֑ים, as found in the Masoretic text. This form is often transliterated as ELOHIM. ELOHIM is plural in form; therefore, many trinitarians have claimed that ELOHIM refers to their trinitarian God dogma. They invent the idea that since ELOHIM is plural in form, it must mean "plurality of persons." And since they accept their trinitarian dogma as being the basis of all interpretation, they would further imagine and assume that ELOHIM applies to the triune Godhead. Thus, in Genesis 1:1, it is claimed that ELOHIM means God the Father, God the Son, and God the Holy Spirit.

Some others claim to find all three persons of the trinity in Genesis 1:1-3. They do this by imagining and assuming that ELOHIM in verse 1 refers to their imagined and assumed first person of their imagined and assumed triune God. Then they claim that "spirit" in verse 2 is their imagined and assumed third person of their imagined and assumed God. Then they imagine and assume that ELOHIM in verse 3 is the imagined and assumed second person of their imagined and assumed triune God.

However, there is no scriptural reason to imagine and assume that ELOHIM in all three persons is speaking of only one person. Obviously, ELOHIM in Genesis 1:2 refers to only one person. However, if ELOHIM is thought to be three persons, and the "spirit" in verse is thought to be a person of a triune God, the one person of the alleged triune God belongs to itself as being a person of ELOHIM. Actually, throughout Genesis 1, ELOHIM refers to only one person.

There is no reason to think that ELOHIM in Genesis 1:1-3 is not the same one person who is ELOHIM in Psalm 45:7; Isaiah 61:1,2, and Micah 5:4. This is the same one person who is the God and Father of our Lord Jesus in Ephesians 1:3; 1 Peter 1:3; Revelation 1:6. It is the same one person whom Jesus speaks of as "My God" in John 20:17; Revelation 3:12.

What is not found in these verses or anywhere else in the Bible is the thought that the God of the Old Testament is more than one person, that He is three persons, etc.

Many "oneness" and unitarian believers view God's speaking in verse 3 to the Logos of John 1:1-14, claiming the Logos is "God's spoken word", and not a person. We hope to discuss this more when we discuss John 1:1-14.

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Genesis 34:7 – The Firstborn Nation, Israel

One objects that the children of Israel existed before they were God’s firstborn. (Genesis 34:7) In this verse we find a reference to the "sons of Jacob." The usage here is not exactly the same as the later usage of "children of Israel." Nevertheless, this is thought in some way to offer proof that the word “firstborn” in Colossians 1:15 does not mean one brought forth into existence, but that it simply designates Jesus as being "preeminent." We believe that default reasoning concerning Colossians 1:15 is that it is actually referring to Jesus as being the first of God's creatures to be brought forth into existence. It is because Jesus is God's firstborn son that he is given preeminence.

Actually, Genesis 34:7 does not disprove what we have presented elsewhere about “firstborn” in Colossians 1:15, because the land of Israel came to be as a result of a covenant made with Abraham. (Genesis 26:3; 28:4,13; 35:12; Deuteronomy 34:4; 2 Chronicles 20:7; Isaiah 41:8; Acts 3:25; Romans 9:4) Israel certainly had not existed as God's nation for all eternity past. Israel was indeed brought forth into existence.

Nevertheless, Israel was already considered Jehovah’s son, whom Jehovah had called out of Egypt, before the law covenant was given. (Exodus 4:22; Hosea 11:1) Regardless, however, Israel was still the firstborn as a covenant people to Jehovah, and they did have a beginning as a nation. Jehovah never recognized any of the nations before as his own. (Amos 3:1,2; Deuteronomy 7:6; 10:15; Psalm 147:19,20) There is certainly nothing in the scriptures that would indicate that "firstborn" means that Israel was never brought forth as a people.

Throughout the scriptures, however, anyone designated as firstborn of a living group is always included in the group of which that one is designated firstborn. In Colossians 1:15, Jesus is included in the group of creation, and is thus God's firstborn creature, in harmony with Revelation 3:14.

For links to more studies related to Jesus as being God's firstborn, see our page: Jesus as God's Firstborn.

{{More to be added later, God willing...}}