Isaiah 44:6 – The King And Redeemer Of Israel

{Isaiah 44:6} This is what Jehovah, the King of Israel and his Redeemer -- Jehovah of Hosts -- says: "I am the first, and I am the last; and aside from me there is no ELOHIM. -- Restoration Light Improved.

One trinitarian states: “The prophet Isaiah speaks of two Persons as Jehovah. We read: ‘Thus saith Jehovah, the King of lsrael, and His Redeemer, Jehovah of hosts: I am the first, and I am the last, and besides Me there is no God’ (Is. 44:6). Jehovah is here revealed as (1) ‘the King of Israel,’ and as (2) ‘His Redeemer.’ Both of them bear the name Jehovah.” Another tell us that in Isaiah 44:6, “two YAHWEHS speak as one.” Another states concerning Isaiah 44:6: “In this passage of the Old Testament, two Jehovahs are mentioned, indicating two divine beings with one name Jehovah.” 

On one site we read:

There are two Jehovahs in Isaiah 44:6 “Thus saith the LORD [Jehovah] the King of Israel, and his redeemer the LORD [Jehovah] of hosts; I am the first, and I am the last; and beside me there is no God.” The first named Jehovah in this verse would be our heavenly Father and the second one would be Jesus, for in Revelation 1:11 and 17, Jesus said, “I am the first, and I am the last” (See also John 10:30). 

The name "Jehovah' appears twice in Isaiah 44:6, and only in that sense could be said that there are two "Jehovahs" in Isaiah 44:6. Any other thought that there are two Jehovahs in Isaiah 44:6 actually contradicts Deuteronomy 6:4, which declares the God of Israel to be "one" Jehovah, not two Jehovahs. (See our study:  As far as the trinity is concerned the idea has to be first assumed that Jehovah is more than one person, and then it has to further imagined, assumed and added and read into Isaiah 44:6 that two of imagined persons of Jehovah are being spoken of here, and it has to imagined, assumed, added to and readinto Isaiah 44:6 that "Jehovah" the King of Israel in one of persons of Jehovah further imagined and assumed to be the God and Father of Jesus (Ephesians 1:3), while it is imagined, assumed, added to and read into Isaiah 44:6 that Jehovah the redeemer of Israel is another person of Jehovah. See also links to studies related Detueronomy 6:4. Regarding Revelation 1:11 and 17, see our studies related to Alpha and Omega.

On another site, we find regarding Isaiah 44:6:

This passage clearly indicates two Jehovahs but it is followed by a declaration that must include both of them and yet is stated with the singular pronouns "I and me."

Again, the idea of "two Jehovahs" is presented, which, in reality contradicts Deuteronomy 6:4. Since the one person who is the "King" of Israel is also Israel's redeemer, He definitely should refer to Himself as "I and me". 

We read on another site regarding Isaiah 44:6

Clearly, two Jehovahs are mentioned in this verse. How can we reconcile this passage with the clear teaching that there is only one God? The only possible way is to understand that God is a plurality in unity.

That which is claimed to be clearly mentioned actually has to be assumed, added to, and read into this verse so as to claim that there is one Jehovah speaking, who is the King of Israel, and there is another Jehovah who is Israel's redeemer (evidently with the thought that "redeemer" refers to Jesus), who is also called Jehovah of hosts, and that this in some vague manner supposedly proves a plurality of persons in the trinitarian idea of Godhead. Is this really what Isaiah is saying? Is he speaking of two Jehovahs in this verse, one who is the King of Israel, and another who is Israel’s redeemer?

We should reiterate that the thought of two Jehovahs has to be read into the text. Jehovah is referred as one person who is both the King and the Redeemer of Israel. Deuteronomy 6:4 plainly tells us that Jehovah is only one Jehovah, he is not two or three. There is nothing in Isaiah 44:6 about two persons and certainly nothing about a plurality of persons in one God. Nor is there any scriptural reason at all to imagine and assume that "the only possible way to understand" this verse is "that God is a plurality in unity." The verse is easily understood without creating a lot of assumptions and adding those assumptions to what is stated, so as to imagine and assumed that two different persons of Jehovah are being referred to.

We would say, however, that most trinitarian scholars do not read this verse as meaning two Jehovahs. (See Bible Hub's comments from various trinitarian scholars) Some renderings make this clearer (Remember that God's Holy Name, often rendered in English as Jehovah,  has been changed to “the LORD”.:

This is what the LORD, Israel’s King and Redeemer, the LORD Almighty, says: I am the First and the Last; there is no other God. — New Living Translation

The Lord, who rules and protects Israel, the Lord Almighty, has this to say: “I am the first, the last, the only God; there is no other god but me. — Good News in Today’s English

The Lord, the king of Israel, is the Lord All-Powerful, who saves Israel. — New Century Version

The LORD is Israel’s king and defender. He is the LORD of Armies. — God’s Word Translation

The Lord, the King of Israel, even the Lord of armies who has taken up his cause. — Bible in Basic English

Jehovah also says in this scripture: “I am the first and I am the last.” Jehovah, of course, is the first and last of all who are uncreated. He is first to never have had a beginning, and the last to never have had a beginning. There will never be another who will be uncreated. Jehovah is also the first and last in Might [ELOHIM], since he is the source of all might. There was no Might or power formed before him (since he has always been) and there will be no Might formed after him (since he will always be). (Isaiah 43:10) Of course, none of the idol so-called "gods" formed by the hands of men can claim to be the first and last as does Jehovah, as they cannot even think, and have no power at all. Nor can any of these idols claim to be the Mighty One Innate as does Jehovah: “besides me there is no God [ELOHIM, meaning Might, Power, Strength].” — Isaiah 44:8-20.

See our studies related to Alpha and Omega.

See also our study on:

The Hebraic Usage of the Titles for God

Thus we find that there is nothing in Isaiah 44:6 that actually supports the idea of a plurality of persons in the one Jehovah. Indeed, one does have to think beyond what written (1 Corinthians 4:6),  formulate many assumptions, and then read those assumptions into what is stated, in order to force the triune God concept into what is stated. The most natural reading, in harmony with the entire testimony of the Bible, is that Isaiah speaks of Jehovah as both the  king and redeemer of Israel, not that there are two Jehovahs being spoken of in this verse.

See also:

The Meaning of Echad
One God, One Lord

One argues that we are misrepresenting the trinity doctrine by claiming that trinitarians believe in “two Jehovahs”. In fact, we are only repeating what trinitarians themselves have said, and it is the trinitarians who speak of “two Yahwehs”, or “two Jehovahs”, in Isaiah 44:6 and other verses.  We gave links to our sources of trinitarians who said such. To further verify this, all one needs to do is search with Google for “two Yahwehs”, “two Jehovahs”, “two YHWHs”, etc., and one can find many statements by trinitarians. Of course, we realize that the idea of "two Jehovahs" actually goes against man's forumlated doctrine of the trinity, which, in effect, claims that there is one Jehovah who three persons. At the same time, many trinitarian apologists will refer to "two Jehovahs" or "two Yahwehs", etc., without realizing that such actually contradicts the doctrine they claim to be defending.

Furthermore, although we are sure that trinitarian apologists don't mean to say such, in reality saying that there are two Jehovahs would actually be the same as saying that there are "two Gods", but most trinitarians would not say that there two "Gods".  For instance, in John 1:1, we do not find the trinitarian referring the two appearances of the word "God" as being "two Gods", although they claim that that it is speaking of two persons who are the one God.  Yet, it is many of these same trinitarians who not seem to see the self-contradiction in saying that there are "two Jehovahs."
For links to some of our Studies Regarding John 1:1

While the word "Jehovah" does appear twice in this scripture, and several other scriptures many trinitarians cite as speaking of "two Jehovahs", the trinitarian usually doesn't simply speak of it as the word "Jehovah" appearing twice, but as there being "two Jehovahs."

Of course, by "two Jehovahs" the trinitarian evidently does mean two persons of the one Jehovah, but then, that idea is no where even once presented anywhere in the Bible; it is certainly not presented in Isaiah 44:6.

The reality, however, is that there is nothing in Isaiah 44:6 that says that Jesus is Jehovah, or that Jehovah is more than one person, etc. Such ideas do have to be added to the what is stated and read into what is stated.

Ronald R. Day, Sr., Restoration Light Bible Study Services (ResLight, RlBible), Updated, 10/11/2018; 12/22/2020; Updated 07/07/2022.

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The Default Reasoning Regarding Jesus and His God

Trinitarians, especially, approach the scriptures with the assumption that all their trinitarian formulations are true, and most often appear to assume that the trinitarian assumptions are the default. They appear to reason that because they can think up many assumptions beyond what is written, and add to those assumptions to what is written, that what they imagine and assume is actually fact, and thus the default reasoning. Indeed, it appears that they do not even consciously realize that they are adding so many assumptions to the scriptures and reading those assumptions into the scriptures.

The "oneness" believers often do similarly, with their claims that the Father, the Son, and the Holy Spirit are all three one person.

We believe, however, that the Bible itself sets what the default reasoning should be. Let us examine a few scriptures.

Psalms 2:2 - The kings of the earth set themselves, And the rulers take counsel together, Against Jehovah, and against his anointed, saying. -- American Standard Version (ASV).

In Psalm 2:2, the Messiah (Anointed One) is presented, not as being Jehovah, but as the one whom Jehovah anointed. The default reasoning should be that the Messiah is not Jehovah, not to imagine and assume that Jesus is Jehovah.

Of course, the trinitarian will usually make use of his many assumptions by which he would imagine and assume that Jehovah is more than one person, and thus they will claim that Psalm 2:2 refers to one person of Jehovah who anoints another person of Jehovah, etc. The reality is that Jehovah, the God of Abraham, Isaac and Jacob, is not once in the Bible presented as being more than one person.

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

Here David speaks of Jesus as being his Lord, and he tells of Jehovah speaking to Jesus, his Lord. "Jehovah" refers to only one person, and David's Lord is not depicted as being Jehovah. Again, the default reasoning is that David's Lord is not Jehovah who speaks to David's Lord.  See our study: The Lord of David

Isaiah 11:1 - And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit.
Isaiah 11:2 - And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah.
Isaiah 11:3 - And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears. -- ASV.

Again, we find Jehovah presented as being one person, and the Messiah has the spirit of Jehovah resting upon him and the Messiah rests in the spirit of knowledge of the fear (reverence) of Jehovah. Indeed, it is prophesied that the Messiah will delight in the fear (reverence) of Jehovah. Jehovah is presented as being only one person, and the Messiah is distinguished from being Jehovah throughout. Again, the default reasoning is that the Messiah is not Jehovah.

Isaiah 61:1 - The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
Isaiah 61:2 - to proclaim the year of Jehovah's favor, and the day of vengeance of our God; to comfort all that mourn. -- ASV.

Here Isaiah prophetically quotes the Messiah. Rather than claiming to be Jehovah, the Messiah says, "The Spirit of the Lord Jehovah is upon me". Rather than claiming to be Jehovah, the Messiah says, "Jehovah hath anointed me". Rather than claiming to be Jehovah, the Messiah states concerning Jehovah, "He hath sent me". Rather than claiming to be the God of Israel, the Messiah refers to Jehovah as "our God [ELOHIM]", thus showing that he recognized himself as having Jehovah as his God. The default reasoning is not to imagine, assume, add to, and read into the scripture that Jesus is Jehovah, the God of Israel, but rather that Jesus is not Jehovah who anointed and sent the Messiah. 

And Micah prophesies concerning the Messiah:

Micah 5:4 - And he shall stand, and shall feed his flock in the strength of Jehovah, in the majesty of the name of Jehovah his God: and they shall abide; for now shall he be great unto the ends of the earth. -- ASV.

Here the Messiah is definitely shown not to be Jehovah, but rather Jehovah is depicted as being the God (ELOHIM) of the Messiah, in whose strength the Messiah stands and feeds his flock (the flock that Jehovah gives to him -- Ezekiel 34:23,24; 37:24; John 10:29; 17:2,9). Micah 5:4 is in harmony with Ephesians 1:3; 1 Peter 1:3 and many other scriptures that show that Jesus' Father is Jesus' God. Again, the default reasoning is that Jesus is not Jehovah, his God, in whose strength he stands and feeds the flock. -- See our study: Jesus Has a God

Of the Messiah Moses stated:

Deuteronomy 18:15 - Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
Deuteronomy 18:17 - And Jehovah said unto me, They have well said that which they have spoken.
Deuteronomy 18:18 - I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him.
Deuteronomy 18:19 - And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. -- ASV.

Peter refers to this as recorded in Acts 3:13-26. Rather than presenting Jesus as being Jehovah, Peter presents God of Abraham, Isaac and Jacob as being only one person, and he presents Jesus as being the prophet whom the God of Abraham, Isaac and Jacob raised up. Peter thus actually distinguishes Jesus from Jehovah throughout. The default reasoning is not to create many assumptions that have to be added to the Bible so as to claim that Jesus is Jehovah, the God of Abraham, Isaac and Jacob, but rather that Jesus is not the God of Abraham, Isaac and Jacob who raised Jesus to be His prophet.

The fact is that Jehovah's Anointed One is nowhere presented as being his God. Any such idea has to be formulated beyond what is written, added to what is written and read into what is written.

Thus, the default scriptural reasoning is that Jesus is not Jehovah, the God of Abraham, Isaac and Jacob, the Supreme Being who sent Jesus; the default reasoning is that Jesus is not Jehovah, since Jesus speaks the words given to him from Jehovah the only true Supreme Being. -- Exodus 3:13,14; Deuteronomy 18:15-19; Isaiah 61:1; John 3:34; 5:19; 6:29; 7:16,28; 8:26,28,42; 10:36; 12:44-50; 14:10,24; 17:1,3,8; Acts 3:13-26; 1 Corinthians 8:6; Galatians 4:4; Hebrews 1:1,2; 1 John 4:9,10.

The default scriptural reasoning is that Jesus is not Jehovah, since it was Jehovah, God and Father of Jesus (Ephesians 1:3), who is the Only one in the universe who is the source of all (1 Corinthians 8:6), Jehovah is He who anointed and sent Jesus (Isaiah 61:1; John 17:1,3), prepared a body of flesh for Jesus (Hebrews 10:5), and made Jesus a little lower than the angels so that Jesus could offer that body of flesh with its blood to Jehovah his God for our sins.  -- Matthew 26:26-28; Luke 22:19; Romans 3:25; Colossians 1:14; Ephesians 5:2; Hebrews 2:9; 9:14; 10:10; 1 Peter 2:24; 3:18; 1 John 1:7; Revelation 1:5.

The default scriptural reasoning is that Jesus is not Jehovah, who who made the covenant with Abraham and the seed of Abraham -- which seed is Christ (Galatians 3:14,16; Luke 22:29), through whom the Father -- Jehovah -- will bless all the nations. -- Genesis 22:18.

The default reasoning is that Jesus is not Jehovah, since it was Jehovah, the God of Abraham, Isaac, and Jacob, who raised Jesus up as His prophet who is like Moses. -- Exodus 3:14,15; Deuteronomy 18:15-19; Acts 3:13-26.

The default reasoning is that Jesus is not Jehovah, since Jesus was sent by Jehovah, speaks the words of Jehovah as his God and Father, the God of Abraham, Isaac and Jacob (Exodus 3:14,15) who raised and glorified His Son. -- Deuteronomy 18:15-22; Matthew 22:32; 23:39; Mark 11:9,10; 12:26; Luke 13:35; 20:37; John 3:2,17,32-35; 4:34; 5:19,30,36,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; 20:17; Acts 2:22,34-36; 3:13-26; 5:30; Romans 15:6; 2 Corinthians 1:3; 8:6; 11:31; Colossians 1:3,15; 2:9-12; Hebrews 1:1-3; Revelation 1:1.

The default reasoning is that Jesus is not Jehovah, since Jesus receives his power and authority from, Jehovah, his God and Father. -- Deuteronomy 18:15-19; Psalm 2:6-8; 45:7; 110:1,2; Isaiah 9:6,7; 11:2; 42:1; 61:1-3; Jeremiah 23:5; Ezekiel 34:23,24; 37:24; Daniel 7:13,14; Micah 5:4; Matthew 12:28; 28:18; Luke 1:32; 4:14,18; 5:17; John 3:34; 5:19,27,30; 10:18,36-38; Acts 2:22,36; 3:13-26; 10:38; Romans 1:1-4; 1 Corinthians 15:27; 2 Corinthians 13:4; Colossians 1:15,16; 2:10; Ephesians 1:3,17-23; Philippians 2:9-11; Hebrews 1:2,4,6,9; 1 Peter 3:22.

Additionally, we reason that Jesus is not Jehovah, since, the only true God, the God and Father of Jesus, never is "given" power at all; THE GOD AND FATHER OF JESUS IS POWER INNATE, the source of all. (1 Corinthians 8:6) Jehovah, being the source of all might, power, does give to Jesus power, but not the power of being the source of all power, since it is obvious in that all that is given from the only true Supreme Being, that of being the only true Supreme Being is exempt from being given to anyone. (John 17:1,3; Ephesians 1:3,17-23; 1 Corinthians 15:27) All is still "of" Jehovah, the source of all, "through" the one whom only true Supreme Being has made -- appointed -- as "Lord" over the church and the world; Jesus, the one appointed, only has power "through the strength of Jehovah", "his God". -- Psalm 2:6; Isaiah 9:7; 11:2; 61:1-3; Ezekiel 34:23,24; 37:24; Jeremiah 23:5; Micah 5:4; Matthew 28:18; Luke 1:32,33; Acts 2:36; 5:31; 1 Corinthians 8:6; Ephesians 1:3,17-23; Philippians 2:9-11.

The default reasoning is that Jesus is not Jehovah, since it is Jehovah who is designated as being "Most High", and Jesus is designated as being "son of the Most High." (Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16) Jesus is never identified in the Bible as being the Most High.

The default reasoning is that Jesus is not Jehovah, since throughout the entire Bible, Jehovah is ALWAYS presented as being one person, and He is ALWAYS distinguished from being the Messiah, whom He anointed. Not one scripture presents Jehovah, God of Abraham, Isaac and Jacob as being more than one person. Not one scripture identifies Jesus as being the God of Abraham, Isaac and Jacob, despite however many scriptures one may think beyond what is written in order to "see" such a thought in the scriptures. The onus is not upon one accepting this default to disprove all the claims made by others that would claim that Jesus is the God of Abraham, Isaac and Jacob. It is only for such to present what the scriptures do say, and what they do not say, and show the harmony of the scriptures without adding all the assumptions needed to support the idea that Jesus is the God of Abraham, Isaac and Jacob.

See also our study: Jesus is not Jehovah.

See also: Links to our Studies Related the Ransom and the Trinity.

1 Peter 2:3 – Tasted That The Lord Is Gracious

1 Peter 2:3 – If you have tasted that the Lord is gracious.

1 Peter 2:4 – To whom we are approaching. He is a living stone, rejected indeed of men, but with God chosen, precious.

1 Peter 2:5 –  You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. — World English.

Psalms 34:8 - Taste and see that Jehovah is good; blessed is the man seeking refuge in Him.

 -- Green's Literal

The above verses are often placed together in effort to prove that Jesus is Jehovah. Many assume that when Peter wrote “the Lord is gracious” that he was quoting Psalm 34:8, “Jehovah is good”, and that therefore by “the Lord” in 1 Peter 2:3, Peter meant Jehovah. The following verse applies “the Lord” to Jesus, and therefore Jesus is assumed to be Jehovah, and thus it would have to be further assumed that Jehovah is the stone that Jehovah chose, and that Jehovah is Jehovah that laid the stone (Jehovah) in Zion. (1 Peter 2:6) To keep this from being self-contradictory, the trinitarian then has to go against the default reasoning so as to call upon human imagination in order to imagine, assume and add to the scriptures that Jehovah is more than one person, and assume that it would mean that there is one person who is Jehovah who laid the stone, who is another person of Jehovah who is the stone that was laid by Jehovah. But it would have to be then further assumed and read into the scriptures that these two who are both one Jehovah -- that they are not two different Jehovahs, etc.

The trinitarian would, in effect, by use of the spirit of human imagination and formed assumptions would have the verses understood as:

1 Peter 2:3 if indeed you have tasted that the Lord [the alleged second person of the triune God] is gracious:

1 Peter 2:4 coming to him [the alleged second person of the triune Jehovah], a living stone, rejected indeed by men, but chosen by God [not the triune God, but rather only the first person of the triune God], precious.

1 Peter 2:5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God [not the alleged triune God, but only the alleged first person of the triune God] through Jesus Christ [the alleged second person of the triune God].

1 Peter 2:6 Because it is contained in Scripture, “Behold, I [not the alleged triune God, but rather only the alleged first person of the triune God] lay in Zion a chief cornerstone [the alleged second person of the triune God], elect, precious: He who believes in him [the alleged second person of the triune God] will not be put to shame.”

Of course, in reality, we have no scriptural reason to use the spirit of human imagination so assume, add, and read all of the above into the scriptures as shown.

Additionally, it is an assumption that Peter had Psalm 34:8 in mind when he wrote the words recorded 1 Peter 2:3. If Peter did have Psalm 34:8 in mind when he wrote the words of 1 Peter 2:3, at most one might assume it to be an indirect reference, since Peter did not use the word “good”, and since what Peter stated is not in the same structure as stated in Psalm 34:8.

Rather than assume all that the trinitarian would assume, one would best assume in line with what is revealed in the Bible, that Peter is speaking of Jesus as the one who speaks and represents Jehovah.  — — Deuteronomy 18:15-19; Matthew 22:32; 23:39; Mark 11:9,10; 12:26; Luke 13:35; 20:37; John 3:2,17,32-35; 4:34; 5:19,30,36,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; 20:17; Acts 2:22,34-36; 3:13-26; 5:30; Romans 15:6; 2 Corinthians 1:3; 8:6; 11:31; Colossians 1:3,15; 2:9-12; Hebrews 1:1-3; Revelation 1:1.

Whether Peter had Psalm 34:8 in mind or not, the context, however, would indicate that Peter, by use of “the Lord” in 1 Peter 2:3, did not mean that as stating that Jesus is Jehovah. Such a claim that Peter was stating that Jesus is Jehovah in 1 Peter 2:3 would make the context totally confusing, to say the least, and even self-contradictory.

Some points we might consider: As all the Bible writers do, Peter depicts “God” — the God of Abraham, Isaac and Jacob (Exodus 3:14,15) — as one person, and not as more than one person, and he distinguishes “God” from Jesus. “God” is depicted in 1 Peter 1:3 as “the God and Father of our Lord Jesus Christ”. In Acts 3:13-26, Peter depicts the God of Abraham, Isaac and Jacob as one person who raised up Jesus as a prophet like Moses. In 1 Peter 1:21, “God” is depicted as having raised Jesus from the dead, and having giving glory to Jesus. In 1 Peter 2:4, “God” is depicted as one person who chose Jesus. In 1 Peter 2:5, the sacrifices of the church are acceptable to “God” through Jesus, and thus Jesus is not included in “God”. In 1 Peter 3:18, “Christ” is distinguished from “God”, as Jesus is depicted as the one who brings us to “God”. In 1 Peter 3:22, we find that Jesus is at the right hand of “God”, is thus being excluding from being “God”. Indeed, the God of Abraham, Isaac and Jacob is depicted as only one person throughout Peter’s letter, as we find to be true throughout the entire Bible.

If we belong to the Lord Jesus, we taste of his graciousness. We can say: “His fruit was sweet to my taste.” (Song of Solomon 2:3) As we come to Jesus and sit down under his shadow with great delight, we hear his words as recorded in the Bible, and learn of his sacrifice and of his resurrection. Nevertheless, to taste of this graciousness of Jesus is same as tasting of the goodness of his God and Father, since it is through Jesus that one can gain access to the Father. (John 14:6) Jesus has declared his God to us. (John 1:18) Jesus has given us the words of His God. (Deuteronomy 18:15-19; John 3:34; 14:10) Jesus, in the days of his flesh, demonstrated the goodness of his God and Father, and he has shown that goodness to those who believe on him; and will yet show that goodness to the world in the coming age when the glory of Jehovah will fill the earth. -- Isaiah 6:3; 35:2; 40:5; Habakkuk 2:14

Psalm 110:1 – The “Lord” Of David

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

 -- American Standard Version.

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

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

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

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

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

Peter says:

Acts 2:34 For David didn’t ascend into the heavens, but he says himself, 'Jehovah said to my Lord, “Sit by my right hand,

Acts 2:35 Until I make your enemies the footstool of your feet.”'

Acts 2:36 “Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.”

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

Paul tells us:

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

Hebrews 1:3 tell us that Jesus,

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

1 Peter 3:22

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

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

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

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

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

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

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

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

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

The Lord Said to My Lord

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

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

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

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

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

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

 — Rotherham’s Emphasized

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

-- World English.

See also our study:

One God, One Lord

https://jesusnotyhwh.blogspot.com/2016/09/1-corinthians-86.html

Was David  Speaking of Himself as “Lord”?

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

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

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

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

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

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

It is being claimed that Peter, as recorded in Acts 2:17-21, makes several appeals to “YHWH” texts in the Hebrew Bible and applies them to Jesus. In reading Acts 2:17-21, however, we find that such a thought has to actually read into what Peter stated.

Acts 2:14-36, World English Bible translation, with our notations added:

Acts 2:14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, “You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words.

Acts 2:15 For these aren’t drunken, as you suppose, seeing it is only the third hour of the day.

Acts 2:16 But this is what has been spoken through the prophet Joel:

Acts 2:17 ‘It will be in the last days, says God [The Greek Theos has probably been substituted for the holy name, Yahweh/Jehovah (Joel 2:19); Jehovah is the God and Father of Jesus (1 Peter 1:3), He who sent Jesus — Isaiah 61:1], I will pour forth of my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. (Joel 2:28)

Acts 2:18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. (Joel 2:29)

Acts 2:19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. (Joel 2:30)

Acts 2:20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord [Jehovah, the God and Father of Jesus] comes. (Joel 2:31)

Acts 2:21 It will be, that whoever will call on the name of the Lord [Jehovah, the God and Father of Jesus] will be saved.’ (Joel 2:32)

Acts 2:22 “You men of Israel, hear these words. Jesus of Nazareth, a man approved by God [Jehovah, the God and Father of Jesus] to you by mighty works and wonders and signs which God [Jehovah, the God and Father of Jesus] did by him in the midst of you, even as you yourselves know,

Acts 2:23 him, being delivered up by the determined counsel and foreknowledge of God [Jehovah, the God and Father of Jesus], you have taken by the hand of lawless men, crucified and killed;

Acts 2:24 whom God [Jehovah, the God of Jesus] raised up, having freed him from the agony of death [not eternal suffering], because it was not possible that he should be held by it.

Acts 2:25 For David says concerning him, ‘I [Jesus] saw the Lord [Jehovah] always before my face, For he is on my right hand, that I should not be moved. (Jesus is depicted, not as being Jehovah, but as having Jehovah as his right hand.)

Acts 2:26 Therefore my heart was glad, and my tongue rejoiced. Moreover my [Jesus’] flesh also will dwell [reside] in hope;

Acts 2:27 Because you [Jehovah] will not leave my [Jesus’] soul in Hades [death, not eternal suffering], Neither will you allow your Holy One to see decay.

Acts 2:28 You [Jehovah, the God and Father of Jesus] made known to me [Jesus] the ways of life. You [Jehovah, the God and Father of Jesus] will make me full of gladness with your presence.’

Acts 2:29 “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.

Acts 2:30 Therefore, being a prophet, and knowing that God [Jehovah, the God and Father of Jesus] had sworn with an oath to him [David] that of the fruit of his body, according to the flesh, he [Jehovah, the God and Father of Jesus] would raise up the Christ to sit on his throne,

Acts 2:31 he [David] foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades [Jesus’ soul is not now suffering for eternity in hades/sheol to pay the wages of sin, Jesus died for our sins] , nor did his flesh see decay [His flesh was to be paid to God in heaven as the offering for sin].

Acts 2:32 This Jesus God [Jehovah, the God and Father of Jesus] raised up, whereof we all are witnesses.

Acts 2:33 [Jesus] Being therefore exalted by the right hand of God [Jehovah, the God and Father of Jesus], and having received from the Father [Jehovah, the God and Father of Jesus] the promise of the Holy Spirit [the Holy Spirit is received by Jesus from Jehovah, the only true God, the God and Father of Jesus — Luke 24:29; John 14:16,26; 15:26], he [Jesus, acting for his God] has poured forth this, which you now see and hear.

Acts 2:34 For David didn’t ascend into the heavens, but he says himself, ‘The Lord [Jehovah, the God and Father of Jesus] said to my Lord [Jesus], “Sit by my [Jehovah’s] right hand, [rather than identifying Jesus as Jehovah, the reference Peter makes to Psalm 110:1 actually distinguishes Jesus from Jehovah.]

Acts 2:35 Until I make your enemies the footstool of your feet.”‘

Acts 2:36 “Let all the house of Israel therefore know assuredly that God [Jehovah, the God and Father of Jesus] has made him both Lord and Christ, this Jesus whom you crucified.” [Again, rather than identifying Jesus as being Jehovah, Peter distinguishes Jesus from Jehovah.]

Jesus is not the God of Abraham, Isaac and Jacob, and there is nothing in these verses that depicts Jesus as being Jehovah, the God of Israel. (Deuteronomy 6:4; Mark 12:29) Indeed, the God and Father of Jesus is depicted as being different from Jesus all throughout these verses. However, Jesus, having been sent by the only true God, performs the works of his God. What the one sent by Jehovah does in performing the works of Jehovah is claimed by Jehovah as being performed by him. (Exodus 3:10,12; 12:17; 18:10; Numbers 16:28; Judges 2:6,18; 3:9,10; 6:34; 11:29; 13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6; and many more scriptures could be provided.) If Jesus’ performance of the works of Jehovah, his God, means that Jesus is Jehovah, then, if one would be consistent in such reasoning, one would also have to conclude many of the Old Testament judges and prophets are all Jehovah.

Nevertheless, some questions have been raised by another: Doesn’t Acts 2:22-36 show that “the Lord” spoken of in Acts 2:21 is none other than Jesus? Isn’t Peter reminding these people that this man Jesus was the Messiah, and that he was the Lord of verse 21? Then, since Acts 2:17-21 are actually being quoted from Joel 2:28-32, does this mean that that Jesus is Jehovah?

Actually verses 22-36 show that Jehovah worked through Jesus, just as many other scriptures show. — Matthew 6:9; 21:9; 23:39; Mark 11:9,10; Luke 13:35; 19:38; John 5:43; 10:25; 12:13,28; 17:6,11,12,26; Acts 15:14,17.

(Quotes from New American Standard Version):

“A man [Jesus] attested to you by God [Jehovah] with miracles and wonders and signs which God performed through Him in your midst.”– Acts 2:22

“This Man [Jesus], delivered up by the predetermined plan and foreknowledge of God [Jehovah].” — Acts 2:23

Peter here clearly testifies that Jesus was a man. Additionally, he declares that Jesus was attested to by God. If Jesus is Jehovah, surely this would have been a very good place for Peter to have so stated; but instead he tells that Jesus was attested to by God, thus demonstrating that Jesus is not God.

“God [Jehovah] raised Him [Jesus] up again.” — Acts 2:24

“I [Jesus] was always beholding [Jehovah] in my presence.” — Acts 2:25.

“Thou [Jehovah] wilt not abandon my [Jesus’] soul to Hades.” — Acts 2:27.

“Thou [Jehovah] hast made known to me [Jesus] the ways of life.” — Acts 2:28.

“Thou [Jehovah] wilt make me [Jesus] full of gladness.” — Acts 2:28.

“This Jesus God [Jehovah] raised up again.” — Acts 2:32.

”Having been exalted [by Jehovah — Acts 5:31; Philippians 2:9; Ephesians 1:3,17-23] to the right hand of God [Jehovah –Psalm 110:1], and having received from the Father the promise of the Holy Spirit [Jesus was NOT the Holy Spirit, as some claim, but the promise was that Jesus would receive the Holy Spirit as being put under Jesus’ authority], He [Jesus] has poured forth this [the Holy Spirit, which he had received from his God and Father] which you both see and hear.” — Acts 2:33.

“Therefore let all the house of Israel know for certain that God [Jehovah] has made Him [Jesus] both Lord and Christ — this Jesus whom you crucified.” — verse 36.

Verses 17-21 are quoted from Joel 2:28-32. In Joel 2:28-32 the Hebrew Masoretic text has the tetragrammaton of the Holy Name three times in verse 32; it also appears in verse 27.

Joel 2:32 (American Standard Version) “And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as Jehovah hath said, and among the remnant those whom Jehovah doth call.”

The last days as quoted in this text in its final application refers to the time of blessing of all the families of the earth, all flesh, thereby allowing all flesh to see the glory of Jehovah. (See God’s Hidden Glory to be Revealed) The outpouring of the Holy Spirit in 33 CE was but a foreshadow, a token (earnest) of the Millennial inheritance of the church and outpouring of the Holy Spirit on all peoples. — 2 Corinthians 1:22; 5:5; Ephesians 1:14.

However, the prophecy in Joel does not use the term “last days.” It is Peter who uses the phrase “last days”. (Acts 2:17) Like most quotations in the New Testament, Peter is probably making an indirect quotation. While Joel quotes Jehovah as saying “afterwards”, Peter, using indirect quotation, tells us that Jehovah was saying that “in the last days” he would pour forth his spirit. Nevertheless, John Gill states:

“R. David Kimchi, a celebrated commentator with the Jews, observes, that “afterwards” is the same “as in the last days”, and which design the times of the Messiah; for according to a rule given by the same writer on (Isaiah 2:2) wherever the last days are mentioned, the days of the Messiah are intended.

Noting Peter’s reference to the “last days” in 2 Peter 3:3 and also Paul’s reference to the “last days” (2 Timothy 3:1), some have suggested that Peter may have been referring to the “last days” as a period of time just before the destruction of Satan’s empire, and from this conclude that there may be another similar outpouring of the holy spirit again in the last days of Satan’s world, but we highly doubt this to be what Peter meant. If so, it would still be but a token fulfillment of the time coming after Christ’s return during the Millennial age.

Others suggest that Peter was referring to the “last days” of the Jewish age of favor, which most Bible Students believe ended in 70 A.D. or 73 A.D., or some time around this. This would certainly fit the application for the pouring out of God’s spirit in the first century.

Another possibility is that Peter was referring to a period of 3,000-years as the “last days” — three millennial days, If applied as beginning when Jesus died (in 33 CE) they would end in 3033. Such an application would include, not just the Gospel Age of this present evil age, but also for the entire Kingdom Millennial age — the age to come — as well.

Regardless, “the Lord” in Acts 2:21 refers, not to Jesus, but to the God of Jesus (Matthew 27:46: Mark 15:34; John 20:17; Romans 1:7; 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; 1 Peter 1:3; Revelation 2:7; 3:2,12) — to the eternal Supreme Being. The God and Father of our Lord Jesus has always been. In other words Jehovah has always been Jehovah. Yet Peter does not say that Jesus is Jehovah but rather that the God and Father of Jesus made Jesus “Lord”. (Acts 2:36; Hebrews 1:9) Jesus was not made “Jehovah” — this would be nonsense; no, but he was made “Lord” and “Messiah” by his God, Jehovah. — Acts 2:36; see also: Isaiah 61:1; Acts 5:31; 10:38; Matthew 28:18; John 3:35.

However, Paul wrote to Christians in Corinth: “to the assembly of God which is at Corinth; those who are sanctified in Christ Jesus, called to be saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours.” We note here that he speaks of the Christians “who call on the name of our Lord Jesus Christ”. Does this mean that we are to call upon Jehovah (Acts 2:21; Joel 2:32) and also the name of Jesus? Yes, for as Jesus said: “I and the Father are one.” (John 10:30) “No one comes to the Father, but by me.” (John 14:6) If we remember that the name Jesus means “Jehovah saves” or “Jehovah is savior”, then to call upon the name of Jesus also acknowledges the name of his God. Additionally, Jesus said: “No one can come to me unless the Father who sent me draws him.” (John 6:44) Thus we need both the God of Jesus, the Father, as well as the Son of Jehovah. This is what John says: “Whoever transgresses and doesn’t remain in the teaching of Christ, doesn’t have God. He who remains in the teaching, the same has both the Father and the Son.” (2 John 1:19) This also agrees with Jesus’ statements in John 17:1-3.

There is nothing in any of this, however, that should give one the idea that Jesus is Jehovah. Jesus was sent by Jehovah, speaks for Jehovah, represents Jehovah. Jesus is not Jehovah whom he represents and speaks for. — Deuteronomy 18:15-19; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1.

1 Peter 3:15 – Sanctify Christ As Lord

Isaiah 8:12,13 – Ye shall not say – A confederacy! of everything of which this people may say. A confederacy! And their fear, shall ye not fear or regard as awful: Yahweh of hosts, him, shall ye hallow, – And let, him, be your fear, and let, him inspire you with awe. — Rotherham’s Emphasized Bible translation.

1 Peter 3:14,15 – But even if you do suffer for doing what is right, you are blessed. Do not fear what they fear, and do not be intimidated, but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you. — New Revised Standard Version

Many of our trinitarian neighbors would like for us to believe that Peter is calling Jesus “Jehovah” in 2 Peter 3:14,15. They evidently compare this scripture with Isaiah 8:12,13, and conclude that since Isaiah is speaking about Jehovah (Yahweh), then Jesus must be Jehovah.

Peter does not directly quote anything from Isaiah 8:12,13, but some of his language is similar. While it is possible that Peter is using the language of Isaiah 8:12,13 as the background of what he speaking, it appears more probable that he is not. 

As we have shown elsewhere, contrary to the indoctrination most have received, the default scriptural reasoning is that Jesus is not Jehovah. 

In Isaiah 8:12 the context shows that Jehovah is being spoken of. (See also Isaiah 41:10) Does it follow that in 1 Peter 3:15, that Peter’s intent was to claim that Jesus is Jehovah? No. All that is said is that we are to sanctify — set apart — Christ as Lord in our hearts. Should this lead us to believe that Peter meant that we are sanctify the Christ as Jehovah? Such an idea has to be read into what Peter said, and we have no reason to believe that Peter meant this to be read in such a manner as to lead one to believe that Jesus is Jehovah. The only cause to think that Peter meant to have this say that Jesus is Jehovah is to support the preconceived idea that Jesus is Jehovah.

Peter had already made a distinction between the Father, who Jesus identified as the “the only true God” (John 17:1,3), and Jesus. (1 Peter 1:3) Isaiah 61:1 identifies that "only true God" as only one person. The default reasoning concerning what God is revealing to us by means of the holy spirit should be that Jesus is not Jehovah, the only true God who sent him.

Christians are to sanctify, or set apart, Jesus as their Lord in their hearts. How is that Jesus is "Lord"? Scripture tells us:

Acts 2:36 - "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." -- World English.

"God" in the verse above is only one person, and is definitely not Jesus. The default reasoning is that Jesus is not "God" who made Jesus "both Lord and Christ (Anointed One)."

See also our study:
"Lord" in the New Testament

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

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

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

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

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

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

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

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

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

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

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

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

“Behind his frowning providence They see his smiling face.” While Jesus is thus our defense and rejoicing, he is a stone of stumbling and a rock of offense to both the houses of Israel — Israel after the flesh and the sectarian churches, though they may be outwardly unified by confederation. (Isaiah 8;14; Romans 9:32,33; 1 Peter 2:8) “Many shall stumble thereon, and fall, and be broken, and be snared, and be taken.” (Isaiah 8:15) They have stumbled and fallen over the truth in Jesus and are taken in by the snares of the adversary, their faith in sectarian leaders and confederations are being shattered and broken; the result has been a the great flood of infidelity that has been progressively engulfing the church nominal. While many are taking a stand against sectarianism, for the most part sectarian bondage continues to exist. Eventually, we believe that sectarianism will be destroyed, Satan will be abyssed, and then those held by sectarianism will be free to be joined only to God through the Lord Jesus.

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

Related Study:
The Four Servants

Luke 2:11 – Jesus – “Christ The Lord”

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

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

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

See our studies:

1 Corinthians 8:6 – One God, One Lord; Deuteronomy 6:4

Ephesians 4:5 – One Lord

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

See our study:

Isaiah 43:11 – Besides Jehovah There is No Savior

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

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

The claim is made:

Translations of the Greek Scriptures have been made into Hebrew. The Watchtower Society is well aware of these translations. It uses them to determine where to place the Hebrew name for God, ... in the Greek Scriptures of the New World Translation. When the Hebrew for God's name YHWH appears in these translations, the New World Translation uses the word "Jehovah". The Society has used the word "Jehovah" 237 times and slavishly followed these Hebrew translations....

There are at least 72 places where the word ha-Adhohn is found in the Hebrew translations within the Greek Scriptures where, instead of saying "Jehovah" the *New World Translation* translates the word merely as "the Lord." -- *What the Watchtower Society Doesn't Want You to Know*, by Wilbur Lingle.

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

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

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

1 Corinthians 8:6 – One God, One Lord; Deuteronomy 6:4

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

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

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

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