Matthew 6:24; Luke 16:13 – Serving Two Masters (Working On)

By Ronald R. Day

(This has been copied from one of our old sites and has not yet been edited for this site)

“No one can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You can’t serve both God and Mammon. — Matthew 6:24, World English.

No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren’t able to serve God and mammon.” – Luke 16:13, World English.

The thought has been presented that if Yahweh is Lord, and Jesus is also “Lord”, then there are two masters, and Jesus said that we cannot serve two masters. The thought seems to be imagined and assumed regarding Jesus’ words that Jesus and the Father must both be one master, else we would serving two Masters, and thus that we must either hate one or the other these two masters. This would seem to overlook the fact that the only true God, who sent Jesus, is the one who made Jesus both Lord and Christ (Anointed One). — Exodus 3:14,15; Deuteronomy 18:15-20; Isaiah 61:1; John 17:3; Acts 2:36; 3:13-26.

Nevertheless, to carry this argument forth to its logical conclusion, this would mean that to serve Jesus as Master would mean to hate the God and Father of Jesus, or that to serve the God and Father of Jesus as Master would mean that we would hate the one whom he sent forth, except that they both be but one master, rather than two masters. Wisely, Beza Theodore comments on “two masters”:

Who are at odds with one another, for if two agree they are as one.

Beza, Theodore. “Commentary on Matthew 6”. “The 1599 Geneva Study Bible”. 1599-1645.

Jesus’ own words agree with this, for the “two masters” (God and mammon) that he spoke of are at odds with each; they are not in agreement.

If one should think that Jesus had to be Yahweh, or else that we would be serving two different masters in opposition to each other as Jesus spoke of in the verses cited, then it would have meant that many in the Old Testament times either hated Yahweh and loved the one anointed by Yahweh, or else he hated the one anointed by Yahweh and loved Yahweh.

He said to his men, Yahweh forbid that I should do this thing to my lord, Yahweh’s anointed, to put forth my hand against him, seeing he is Yahweh’s anointed…. David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. When Saul looked behind him, David bowed with his face to the earth, and did obeisance [Strong’s #7812, transliterated Shachah, worshiped]. — 1 Samuel 24:6,9; World English.

Saul knew David’s voice, and said, Is this your voice, my son David? David said, It is my voice, my lord, O king. — 1 Samuel 26:17, World English.

Was David saying that he hated the Lord Yahweh by his recognition of Saul as the lord over him? Was he refusing to acknowledge Yahweh as “Lord”? Certainly not! Yet, he called Saul his lord, but notice how he later addressed Yahweh:

Then David the king went in, and sat before Yahweh; and he said, Who am I, Lord Yahweh, and what is my house, that you have brought me thus far? — 2 Samuel 7:18, World English

Notice that while David acknowledged Saul as “Lord”, as having been made so by Yahweh, yet he also refers to Yahweh as “Lord”. There is no thought in the scripture that David’s recognition of the one anointed (made christ) by Yahweh as “lord” would make Yahweh into an enemy of David.

King David said, Call to me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. They came before the king. The king said to them, Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon: and let Zadok the priest and Nathan the prophet anoint him there king over Israel; and blow you the trumpet, and say, [Long] live king Solomon. Then you shall come up after him, and he shall come and sit on my throne; for he shall be king in my place; and I have appointed him to be prince over Israel and over Judah. Benaiah the son of Jehoiada answered the king, and said, Amen: Yahweh, the God of my lord the king, say so [too]. As Yahweh has been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David. . — 1 Kings 1:32-42, World English.

The above words show that Benaiah certainly did not improper to recognize David as his lord, and that he certainly did not believe that by doing so that he was becoming an enemy of Yahweh.

Someone may say that Jesus was laying down a new commandment, that was contrary to what was practiced in the Old Testament. We should note:

One of the elders answered, saying to me, “These who are arrayed in white robes, who are they, and where did they come from?” I told him, “My lord, you know.” He said to me, “These are those who came out of the great oppression. They washed their robes, and made them white in the Lamb’s blood. — Revelation 7:13,14.

It should be obvious that when John referred to this elder as “my lord”, that he was not speaking to God nor to God’s son. However, when John referred to this elder as “my lord”, was he making Yahweh his enemy? Obviously not, since the elder was in accord with both Jesus and the God of Jesus.

Furthermore, in Revelation 17:15, we read that Jesus is “Lord of lords.” This signifies that he is not the only ‘lord’, but that there are others who are also “lords” over whom Jesus is the Lord. The angel speaking is referring to others than Jesus as “lords”. The “lords” being referred to here are evidently the kings who do battle with the lamb. More than likely it signifies that Jesus is such a powerful lord over these others who are “lords” that they could not gain victory over him. Jesus, however, is the “one lord” who has been made lord over the church; these kings are not lords over the church as such, but they, as being rulers of the world, are lords over Christians in secular matters. Paul wrote about such “lords” — rulers, saying: “Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who be are ordained by God. Therefore he who resists the authority, withstands the ordinance of God; and those who withstand will receive to themselves judgment. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same, for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. Therefore you need to be in subjection, not only because of the wrath, but also for conscience’ sake. For this reason you also pay taxes, for they are ministers of God’s service, attending continually on this very thing. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor.” (Romans 13:1-6) Was Paul here advocating subjection to these “lords” — rulers — of the world in such a manner that would be at enmity with God? No, not at all. Certainly, Paul was not advocating being subjection to them in any stance against God; surely Paul would agree with Peter and the other apostles that if any authority would tell us to disobey God, that “we must obey God rather than men.” — Acts 5:29.

As mentioned earlier, the only true God has at some point in time made Jesus to be our Lord. (Acts 2:36) The fact that the only true God made him lord over us does not signify the only true God is no longer “the Lord” Yahweh, nor does it mean that Jesus has to be Yahweh. Indeed, if it meant the latter, then, logically, it would mean that before Yahweh made Jesus to be our lord, then Jesus was not Yahweh, but that he became Yahweh when Yahweh made him our lord. In reality, however, when Yahweh made Jesus “lord”, Yahweh did not make him “lord”, or master, in opposition to Himself, as Jesus was the “two masters” that Jesus spoke of as recorded in Matthew 6:24 (or, Luke 16:13).

Born Again Christian:

Until now, you still have not given me a verse that says “the Father and the Son are two masters.”

On my part, I have no reason to show you that the Jesus and his God are two different masters. Jesus and his God and Father are as one. — John 10:30.

Romans 5:11 WEB

Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

2 Corinthians 1:21 WEB

Now he who establishes us with you in Christ, and anointed us, is God;

Hebrews 13:20 Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus,

Hebrews 13:21 make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.

1 Peter 2:5 WEB

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.

1 Peter 4:11 WEB

If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

Jesus and his Father are one; they are in agreement, they are not in opposition to each other. (John 10:30) Since to serve the one whom the Lord Yahweh anointed and sent (Isaiah 61:1) is also to serve the Lord Yahweh, there is nothing in serving Yahweh through His Son that means that one is serving two opposing masters, and must decide to serve one and not the other. — Matthew 10:32,33; John 4:34; 5:19,30; 8:19; 14:6; 1 Peter 3:18; 1 John 2:23; 2 John 1:9.

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ResLight Post author

March 30, 2013 at 5:34 am

demac

Submitted on 2011/12/09 at 5:14 pm

Interesting comment, again there is only one Lord even according to the bible it states clearly that Jesus Christ is Lord, one Lord through whom are all things,

Yes, the sripture clearly states that the one lord through whom are the all is Jesus; it is not the Lord Yahweh (Jehovah).

from one God from whom are all things, thus the source of all is God manifested through his Son Jesus (through whom are all things).

Yes, Ta Panta, “the all” is from the Lord Yahweh, who is the source of all. “God”, as being the source of the all, is not Jesus, since Jesus is the one through the all is given.

that is rather a clear statement to preclude any two lord doctrine which you may have,

I have not made any doctrine; the Bible itself uses the Greek word transliterated as “Kurios” many many different people, not just Jesus and his God and Father.

In the Gospels alone we find that it is:

Used of others than Christ.

With the Article (ho Kurios), emphasizing ownership. Occurs fourty-two times: twenty-one times in Matthew 10:24,25; 15:27; 18:25,27,31,32,34; 20:8; 21:40; 24:45,46,48,50; 25:18,19,21,21,23,23,26; twice in Mark 12:9; 13:35; sixteen times in Luke 12:36,37,42,43,45,46,47; 14:21,23; 16:3,5,5,8; 19:33; 20:13,15; three times in John 13:16; 15:15,20.

Without the Article (Kurios). Generally in courtesy, emphasizing superior relationship. Occ. Nineteen times. Rendered “Lord” fourteen times (Matthew 18:26; 25:11,11,20,22,24. Luke 13:8,25,25; 14:22; 19:16,18,20,25); “Master” twice (Matthew 6:24. Luke 16:13); “Sir” four times (Matthew 13:27; 21:30; 27:63. John 12:21).

See: “Lord” in the New Testament

Isaiah 61:1 – The Spirit of the Lord Yahweh is on me; because Yahweh 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.

In Isaiah 61:1, we have “the Lord Yahweh” who is distinguished from the Messiah (the anointed one) whom the Lord Yahweh anointed, and made both Christ and Lord. (Acts 2:36) Thus, the one Lord Yahweh who is one Lord, makes His son another “Lord”, and thus they are two different “Lord”s, but only one of these lords is the source of the all, and only one of these lords is the lord through whom the all is given.

Matthew 6:24

WEB

“No one can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You can’t serve both God and Mammon (worldly gain, avarice).

Luke 16:13

WEB

No servant can serve [Douleuo – Strong’s #1398] two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren’t able to serve God and mammon.”

Yes, indeed, in any and every act that we commit, we are either serving the God and Father of the Lord Jesus, or else we are serving mammon. The new creature in Christ is dedicated to the God and Father of Jesus, however, and can only be a servant of the God and Father of Jesus, else he is no longer a Son of God, for no Son of God commits sin. The new creature still, however, has to deal with the sinful flesh, which may not always be obedient to God.

Nevertheless, this does not mean that no Christian cannot be in the service of another human master, for Paul wrote:

Ephesians 6:5 Servants [Doulos- Strong’s #1401] , be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ;

Ephesians 6:6 not in the way of service only when eyes are on you, as men-pleasers; but as servants of Christ, doing the will of God from the heart;

Ephesians 6:7 with good will doing service, as to the Lord, and not to men.

***

Ephesians 6:9 You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him.

Colossians 3:22 Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God.

Colossians 4:1 Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven.

Thus, any service that a child of God gives to any human master is given in harmony with God, for such is doing service to Yahweh by their obedience to the masters.

1 Timothy 6:1

Let as many servants [Doulos- Strong’s #1401] as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed . 2 And they that have believingmasters, let them not despise them, because they are brethren; but rather do them service , because they are faithful and beloved, partakers of the benefit. These things teach and exhort

1 Timothy 6:2

And they that have believing masters, let them not despise them, because they are brethren; but rather do them service , because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

http://www.biblestudytools.com/lexicons/greek/kjv/douleuo.html

http://www.biblestudytools.com/lexicons/greek/kjv/doulos.html

So how is that one can be service to a human master and God at the same time without being in service to two masters? As related to the two masters that Jesus spoke of in Matthew 6:24, it is because they would, by their obedience to their human masters, being showing for their obedience to God and their Master, the Lord Jesus. Likewise, to obey Jesus as our lord is the same as obeying the only true God who sent Jesus, since the God and Father of Jesus tells us that we should obey Jesus, and thus to obey Jesus is to obey the God and Father of Jesus, since the God and Father of Jesus has appointed Jesus to be our Lord, all to the glory of the God and Father of Jesus.

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ResLight Post author

April 7, 2013 at 4:01 am

demac

Submitted on 2011/12/09 at 5:21 pm

I am not sure why you are using david as an example, David called Jesus Lord…, you need to distinguish between human titlature such as nobles and kings called lord out of respect rather than actuality, the bible refers to only one Lord in heaven, not two or three, but one, the only potenate. I am not sure your analogies with david make sense, David was a human King, Jesus was the Lord of heaven and earth, uh big difference.

After reading the above, I still see no reason why I should not use David as example.

David did indeed refer to the Lord Jesus as adoni, “My Lord.” (Psalm 110:1) It should be self-evident that when David was prophetically referring to Jesus as “my Lord”, that he was not referring to Jesus as Yahweh, since David distinguishes Yahweh from “my lord” in that verse. There is definitely nothing in Psalm 110:1 that gives any indication that David, by referring to Jesus as “my Lord”, thought he was saying that Jesus is Yahweh. The reasoning, however, that David, by saying ‘my Lord’ as recorded in Psalm 110:1 would mean that David was saying that Jesus the Lord Yahweh is ciruclar reasoning, for it starts out with the assumption that Jesus is Yahweh, and thus, that this why David spoke of Jesus as “my Lord”. Peter’s words as recorded in Acts 2:32-36; 3:13-26 show that Peter certainly did NOT think that David was saying that Jesus is Yahweh.

See:

The “Lord” of David

Is Jesus the God of Abraham, Isaac and Jacob?

Nevertheless, the assumption that was being promoted was that there is only one who to be recognized as “Lord”; since the Bible does recognize that there are indeed “many lords”, the point that David and many others are also referred as “lord” stands. (1 Corinthians 8:5) At the same time, it is also true that Jesus is indeed the “one Lord” through whom the “one God” provides the all. (1 Corinthians 8:6) The fact that there are “many lords” does not conflict with the thought that Jesus is the “one Lord” through whom the all is provided, since none of these other “lords” is that “one Lord” through “the one God” provides the all.

Acts 9:5; 26:14-18 – Who Are You, Lord? - c

Acts 9:5 - He said, "Who are you, Lord?" The Lord said, "I am Jesus, whom you are persecuting.

Acts 26:14 We all fell to the ground, and I heard a voice saying to me in Aramaic, ‘Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.’

Acts 26:15 “Then I asked, ‘Who are you, Lord?’ ” ‘I am Jesus, whom you are persecuting,’ the Lord replied.

Acts 26:16 ‘Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen of me and what I will show you.

Acts 26:17 I will rescue you from your own people and from the Gentiles. I am sending you to them

Acts 26:18 to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.'”– World English

Acts 26:14-18 is sometimes cited as proof that Jesus is Jehovah, most often to support the trinity or oneness doctrines..

We know that some refer to Saul’s usage of the word “Lord” in Acts 26:15, and the statement “the Lord replied”, and claim by this that Saul was addressing the one whom he speaking to as being the God of Abraham, Isaac and Jacob. Such usually claim that the Greek word often transliterated as KURIOS in the NT represents Jehovah. It is true that in many instances in the extant Greek manuscripts, we find that the Holy Name has been replaced with forms of the Greek word KURIOS; this, however, does not mean that KURIOS in the NT is always speaking of Jehovah, the God of Abraham, Isaac and Jacob. 

One author states regarding Acts 9:5:

In the Old Testament, the Hebrew word translated "LORD" is the unpronounceable Yhvh, a name which specifically refers to the God of the Bible (to make it pronounceable, Yhvh is referred to as Yahweh, Yahovah or even Jehovah after the addition of vowels). Since there is no equivalent in Greek, kyrios, the Greek word which means "master" or "lord" is used in the New Testament to refer to the God of the Bible. In Acts 9:5, however, Saul is using kyrios in its general sense.

Of course, YHVH in English is not pronounceable, but the name was pronounced in ancient Hebrew. Some seem to think that only the Holy Name of God was written without vowels in ancient Hebrew. The truth is that ancient Hebrew had no written vowels for any word at all; such was not exclusive God's Holy Name. This does not mean that ancient Hebrew had no vowel sounds; the vowel sounds were used when words were spoken although they were not shown in the written words. For more concerning the Holy Name, one may see our site on God's Holy Name.

The assumption is presented as being a fact that there was no equivalent in the Greek, evidently referring to the Koine Greek of the first century. It this be true, then it would also be true of most, if not all, of the Old Testament Hebrew names. Yet, we do find Greek forms of many other Hebrew names that are presented in the New Testament, including forms of Elijah, Moses, Joshua (Jesus), Isaiah, Jeremiah, etc. There is no reason to imagine and assume that forms of the Greek word KURIOS was used to replace the Holy Name because there was no Greek form of the Holy Name.

After presenting some discussion of how the Holy Name is presented as "Kyrios" (another way of transliterating KURIOS) in the New Testament, the author concludes that Kyrios in Acts 9:5 is not being used in that scripture for "Jehovah", but rather in its "general sense" of "master" or "lord." We do commend the author for this conclusion, although we believe that Saul was, in effect, saying, "Sir, who are you?"

One states:

The name Lord summed up all that the Godhead implied. It was a word that could be applied only to Deity. Israel's conception was: "The Lord our God is one Lord." Israel held that God would never give to another, the name of Lord.

Christ accepted that title, and the early saints asserted it. Christ came in the Name of the Lord, He also came bearing the Name, Lord. This was the core of the confession of faith that marked the early Church. They were baptized in the Name of the Lord Jesus, because they confessed that Jesus was Lord, the same as the Father was Lord, and the Spirit was Lord. Neighbour, Robert E. "Wells of Living Water Commentary on Acts 9:5". "Living Water". .

Evidently, the author confuses the Holy Name -- often rendered in English as Jehovah -- as being "Lord". This may be because of the way most translations have changed the Holy name to "Lord" or "the Lord" in most places. Additionally, in the extant New Testament manuscripts we find the the Holy Name has often been changed to forms of the word often transliterated as KURIOS, meaning, Lord, Master, Sir. Due to this confusion, even many Bible scholars inaccurately present the Holy Name as meaning, Lord. For more regarding how the Holy Name has been replaced in the extant manuscripts, we recommend our site:

The Holy Name of God

Nevertheless, it is this confusion of the Holy Name with forms of Kurios that forms the basis of the idea that Saul, when he used “Lord,” meant Jehovah, the God of Abraham, Isaac and Jacob.

There is no indication in Acts 9:5; 26:15 that Saul thought he was speaking to the God of Abraham. Indeed, if he already knew who it was who was speaking to him, there would have been no need for Paul to have asked the question, “Who are you?” In other words, if he did not know who it was who was addressing him, why would he calling that one the God of Abraham, Isaac and Jacob by use of the term "Lord?"

Adam Clarke lets us know that Saul's question was:

Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect. -- Clarke, Adam. "Commentary on Acts 9:5". "The Adam Clarke Commentary". 

The same applies to the fact that Saul bowed to his knees before this “master” who was speaking to him. Some have claimed that Saul bowed before Jesus in recognition of Jesus' being the God of Israel. The truth is that Saul certainly would not have given homage due only to the Almighty to someone whom he did not know. Such obeisance was common among the Hebrew people and was often given to kings and others; such homage, of itself, does not mean giving homage that is only due to the Most High. 

Albert Barnes tells us:

The word “Lord” here, as is frequently the case in the New Testament, means no more than “sir,” John 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him. -- Barnes, Albert. "Commentary on Acts 9:5". "Barnes' Notes on the New Testament".  1870.

John Gill states:

For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him standing at the right hand of God; he was in a state of ignorance, and knew neither the person, nor voice of Christ, and yet his heart was so far softened and wrought upon, that he was desirous of knowing who he was. -- Gill, John. "Commentary on Acts 9:5". "The New John Gill Exposition of the Entire Bible". 1999.

The conclusion is that there is nothing in these scriptures that offer any proof that Jesus is Jehovah, the God of Abraham, Isaac and Jacob. Jesus is definitely not the "one God of whom are all," (1 Corinthians 8:6) nor is he the one person who spoke through the prophet Moses. -- Hebrews 1:1,2; Deuteronomy 18:15-19; Exodus 3:14,15; Acts 3:13-26.

2 Corinthians 3:17 – Jehovah, The Spirit

2 Corinthians 3:16 – But whenever one turns to [Jehovah], the veil is taken away.

2 Corinthians 3:17 – Now [Jehovah] is the spirit and where the spirit of [Jehovah] is, there is liberty.

2 Corinthians 3:18 But we all, with unveiled face beholding as in a mirror the glory of [Jehovah], are transformed into the same image from glory to glory, even as from [Jehovah], the spirit. — Our own rendering with the Holy Name supplied..

Many believe that “the Lord” [as in most translations] in this verse refers to Jesus. While this is possible, from the context it appears more likely that in the Greek KURIOS [Lord] has been used to replace the holy name. God’s holy name in English is often rendered as “Jehovah” or “Yahweh.” Likewise, the usage of Kurios without the definite article in the Greek [“Lord” rather than “the Lord;” the definite article “the” is supplied by translators] seems to indicate that Kurios is being used as a personal name, and thus that Kurios has been used here to replace the Holy Name, making the Holy Name appear to be Kurios rather than Jehovah/Jehovah.

Many trinitarians agree that Kurios in these verses speaks of Jehovah of the Old Testament. However, to get this scripture to conform to their idea of a triune God, they may claim that “the spirit” here refers to the holy spirit and thus in some way that Jehovah is said to be the holy spirit. Since it is their claim that Jehovah is three persons, then their imagination steps in so as to further assume, add to, and read into, what is said here that “Lord” here does not mean three persons, but rather that it is being used unipersonally of only one their alleged three persons of their triune Jehovah, that is, the alleged third person that they claim is the holy spirit. But does not fit continuously, since 2 Corinthians 3:17 does not just say that “Lord is the spirit,” it then speaks of the spirit of “Lord”. Thus, they would have further imagine, assume, and add to the scripture, that in the phrase “spirit of Lord,” that “Lord” [Kurios] in this instance does not refer to all three persons of their triune God, nor would it refer to the unipersonally to their assumed third person of the assumed trinity, but usually think of “Lord” to whom the spirit belongs as being unipersonally the first person of the alleged triune God. So they would end of applying the first instance of Kurios in 2 Corinthians 3:17 to their alleged third person of the assume trinity, but the second instance would be applied to their alleged first person of the assumed trinity. This is not what the scripture actually says, but this is what a trinitarian might imagine, assume, add to and read into the verse.

From the oneness perspective, the oneness believer does indeed claim that Jehovah is is the holy spirit, since they believe that Jehovah, the son of the Most High, and the holy spirit of Jehovah, are all one person who are all Jehovah. They would thus claim that the holy spirit that belongs to Jehovah is Jehovah to whom the holy spirit belongs. In effect, this would make the phrase “spirit of Jehovah” nonsensical, since Jehovah is being claimed to be the holy spirit.

In context, however, we find that it more likely that Lord in 2 Corinthians 3:15-18 refers unipersonally to the God and Father of Jesus, as is true all through the New Testament where forms of Kurios are used to replace the holy name (in effect, this replacement changes the holy name to Kurios, something which is not authorized anywhere in the Bible).

What we need to do is first, identify who is being spoken of as Kurios, and, and since the word “spirit” can mean other things than just the holy spirit, we need to identify what is meant by “spirit” in the phrase, “Jehovah [“the Lord” in most translations] is the spirit.” But before we do that, we wish to note that in all the verses preceding 2 Corinthians 3:16, the word “God” (rendered from forms of the Greek “Theos”) does not refer to three persons, but is used unipersonally of the God and Father of Jesus. In the World English (and many other translations) of 1 Corinthians 1:3, “God” is spoken of as one person, that is, “the God and Father of our Lord Jesus.” “God” is continously spoken of as one person throughout all of the verses leading up to the verse in question. This should be kept in mind as we next examine the word “spirit” (Greek transliteration, pneuma).

1 Corinthians 1:18 — But as God is faithful, our word toward you was not “Yes and no.”

1 Corinthians 1:19 — For the Son of God, Jesus Christ, who was preached among you by us, by me, Silvanus, and Timothy, was not “Yes and no,” but in him is “Yes.”

Here “God” is identified unipersonally, and Jesus is identified as “Son” of that unipersonal God.

1 Corinthians 1:20 For however many are the promises of God [Jehovah], in him is the “Yes.” Therefore also through him is the “Amen,” to the glory of God through us.

1 Corinthians 1:21 Now he who establishes us with you in Christ, and anointed us, is God [Jehovah];

1 Corinthians 1:22 who also sealed us, and gave us the down payment of the Spirit in our hearts.

The Greek word for God in the Greek is anarthrous both in verses 20 and 21; it is possible that forms of theos were used to replace the Holy Name in these verses. For our purposes, however, we wish to note that “God” in both verses is being unipersonally and is distinguished from “Christ,” which is right and proper, since it is Jehovah, the God of Abraham, Isaac and Jacob, who anointed Jesus, making him “Christ,” and who also anoints the believer, making them also in union as a body with Jesus as “the Christ,” head and body. (Romans 12:5; 1 Corinthians 12:12,27) Thus, the believer is not just outside of the Christ, the Anointed, but they all make up the Anointed of Jehovah as the body of the Anointed One, and they receive their anointing from the same unipersonal God as did Jesus. Prophetically, the Messiah says, “Jehovah has anointed me.” (Isaiah 61:1) In Acts 10:38 we read that “God anointed him with the Holy Spirit and with power.” And we read that “God has made him both Lord and Christ, this Jesus whom you crucified.” (Acts 2:36) This agrees with 1 Corinthians 8:6, where Paul wrote that the "one God" of whom are all is the Father, the God and Father of Jesus. (Ephesians 1:3) This unipersonal “God” is the same unipersonal “God” who anoints all of the believers “into the Christ.”

The word spirit is referred to in 2 Corinthians 1:22, where it refers to the unipersonal God and Father of Jesus (“God” in 2 Corinthians 1:23 is distinguished from Christ) as the One who has given the spirit (as form of the Greek, pneuma) as a token, a down payment, in the hearts of the believer. Since the spirit is given as a token down payment, this shows that what the believer receives of the spirit of the unipersonal God being spoken of in this age is not the full payment, that it is a representation of the full payment that is to follow at a later date; that later date is indicated in Hebrews 6:5 as the “age to come”. Since this gets into another discussion not especially related to our topic, we will leave that for another time, Jehovah willing.

1 Corinthians 2:12 Now when I came to Troas for the gospel of Christ, and when a door was opened to me in the Lord. — World English.

Here we find the expression “the Lord” (anarthrous in the Greek) is again used. Its being used without the definite article in Greek again may indicate that the Greek word “Kurios” is being used as a personal name, rather than speaking of Jesus as the Lord or Master of the church, and therefore that Kurios in this verse is being used to replace the Holy Name. The Greek word “en” before Kurios indicates instrumentality, that Jehovah was instrumental in the opening of the figurative “door” that Paul wrote of.

2 Corinthians 2:14 But thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place.

2 Corinthians 2:15 For we are a sweet aroma of Christ to God, in those who are saved, and in those who perish;

2 Corinthians 2:16 to the one a stench from death to death; to the other a sweet aroma from life to life. Who is sufficient for these things?

2 Corinthians 2:17 For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.

Again, notice the usage of the word “God” in the verses above. It is continously being used of one person, that is, the unipersonal God and Father of Jesus, as distinguished from “Christ.”

2 Corinthians 3:3 being revealed that you are a letter of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh. — World English

Here we have a reference to the “the Spirit of the living God,” which parallels “spirit of the Lord” or “spirit of Jehovah” in 2 Corinthians 3:17. “God” is used in 2 Corinthians 3:3 to continue to identify, not a “triune God,” but rather one person, the God and Father of Jesus. The expression “living God” parallels scriptures such as Deuteronomy 5:6; Joshua 3:10; Psalm 42:2; 84:2; Isaiah 37:4,17; Jeremiah 10:10; Hosea 1:10. In the New Testament, the expression “living God” is unipersonally of the God of Jesus in Matthew 16:16 and John 6:69. However, as the “spirit” is used in 2 Corinthians 3:3 as belonging to the unipersonal living God, likewise, the same in 2 Corinthians 3:17, where the spirit is identified as the spirit of the Lord, that is, the spirit of Jehovah.

2 Corinthians 3:4 Such confidence we have through Christ toward God;

2 Corinthians 3:5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;

2 Corinthians 3:6 who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.

Verse 6 in the World English begins with “who,” referring back to “God” in the verse before. This “God,” as we have shown, is not three persons, but refers unipersonally to the God and Father of Jesus, and thus “God” in these verse does not include Jesus.

The reference is to the new covenant, versus “the letter”, referring to the law covenant through Moses. It is the blood of the new covenant, the sacrificial blood of Jesus, that gives freedom, and the application of that blood is activated for a reckoned justification of believer in this age and to sanctification (consecration) by means of God’s holy spirit. — Matthew 26:28; Mark 14:24; Luke 22:20; Romans 15:26; 2 Corinthians 6:11; Hebrews 6:5; 10:29; 12:24.

The law, although it was made for the sinner (1 Timothy 1:9), and could have provided life for the sinner had the sinner fully obeyed that law (Romans 10:5; Galatians 3:12), was shown to be weak due to the sinful flesh, the corrupt, crooked condition, that mankind came to be in as result of the disobedience of Adam, so that no one was freed from the condemnation in Adam, nor were they freed from the curse of the law, by means of works of the law. Freedom could only come in the spirit of the new covenant though application of the blood of Christ. — Ecclesiastes 1:15; 7:13; Romans 3:20-28; 5:12-19; 8:23; Galatians 2:16; 3:10,13,21.

The New Covenant is thus highly related to God’s holy spirit, but since this topic could end up sidetracking what we are addressing here, we will leave that for another discussion at another time; suffice it to say that it is God’s spirit as related to the new covenant that is given to the believer as a token down payment, an earnest, of the age to come, constituting the believer as a new creation free from the condemnation both by means of Adam, as well as freedom from the curse of the Law for the Jew under the Law. — 2 Corinthians 1:22; 5:5,17; Hebrews 6:5; Revelation 21:1-5.

This is the spirit of freedom being spoken of in the verse were are discussing.

2 Corinthians 3:7 — But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away:

2 Corinthians 3:8 — won’t service of the Spirit be with much more glory?

The Old Law Covenant, was engraved upon stones, was a righteous, perfect law, and the law itself did not fall short of the glory of Jehovah, but those under that law, due to their inability to straighten themselves, justify themselves, by observing that Law, continued to fall short of the glory of that Law, for none are “justified [made straight, not crooked] by the works of the law.” — Romans 3:23; 7:12; Galatians 2:15.

2 Corinthiians 3:11 — For if that which passes away was with glory, much more that which remains is in glory.

The Law Covenant continues to be active for the Jew under that Law Covenant. Jesus said, “until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all are accomplished.” (Matthew 5:18, many translations add the word "things" after "all.") Thus, the Law Covenant is still binding upon the unregenerated Jew, and will continue to be binding until the present heaven and earth passes away, and the age to come arrives, the new heavens and new earth, which will not be under the Law Covenant, but under the New Covenant. — 2 Peter 3:13; Hebrews 6:5; Revelation 21:1-5.

However, for the individual Jew who believes in Jesus, that Jew becomes dead to the Law Covenant (Romans 7:4-6) so that the old is reckoned before God as having passed away, and there is a new creation, freed, not only from the condemnation in Adam, but for the Jew, also from the Law, so that for the Jewish believer in Christ, the Law has passed away. — Romans 8:2; 2 Corinthians 5:17; Colossians 2:14.

2 Corinthians 3:12 – Having therefore such a hope, we use great boldness of speech,

2 Corinthians 3:13 – and not as Moses, who put a veil on his face, that the children of Israel wouldn’t look steadfastly on the end of that which was passing away.

2 Corinthians 3:14 But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away.

2 Corinthians 3:15 But to this day, when Moses is read, a veil lies on their heart.

Paul here likens the Law Covenant through Moses to the veil that Moses put on his face (Exodus 34:33-35) that would hide the glory of Jehovah that shone in his face due his seeing his seeing an outward form of the glory of Jehovah while in the mountain obtaining the ten commandments. So with those who would try to justify themselves by works of the Law have a veil on their heart which fails to permit them to obtain that which they seek by that law. “In Christ,” by means of Christ’s sacrifice, that old covenant passes away, but only to the Jew who becomes dead to the Law through faith in Jesus’ blood; for the rest of the Jews, to this day, the veil of that old covenant remains, and the curse of the covenant remains upon them.

2 Corinthians 3:16 – But whenever one turns to the Lord, the veil is taken away.

It is because of this verse that many believe “Lord” refers to Jesus, because in verse 14, we are told “in Christ it passes away.” The expression in verse 14, however, uses the instrumental “en” in the Greek, which can mean “by means of.” Christ is the instrument used by Jehovah, and no one can turn to Jehovah except through Christ and his blood. We find that the disciples preached "repentance toward God and faith toward our Lord Jesus. (Acts 20:21) Thus it is Jehovah (the God and Father of Jesus), that one turns to, and one can only turn to Jehovah through faith towards Jesus. — John 14:6.

2 Corinthians 3:17 – Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty.

The beginning phrase is often transliterated as “ho de kurios to pneuma estin.” This verse is vaguely constructed and even most trinitarian scholars disagree on its meaning. If the trinitarian argues, however, that Kurios means Christ, and that the word Spirit refers to the holy spirit, this would end saying that the alleged second person of the assumed triune God is the alleged third person of the triune God. Thus those who would claim that Kurios means Jesus may state that “spirit” here does not mean the “holy spirit,” but simply substance, that is that Jesus is a spirit being. If so, the identity of the holy spirit as the alleged third person of the assumed trinity is lost to this verse.

However, many trinitarians will say that Kurios does indeed refer to Jehovah of Exodus 34:33-35. Evidently, this would assume the Jehovah in theses verses is not Jesus. Regardless, as we have shown in the context, the God of the Old Testament has been consistently used of one person, the God and Father of Jesus, in the verses leading up to the present verse. This is the one person who is "God" in Hebrews 1:1 who spoke through the prophets, including Abraham and Jacob. In the phrase “spirit of the Lord”, corresponding to the earlier “spirit of the living God,” does indeed identify “Lord” with the one person who is the “living God” in verse 3, which, if one tries to see "trinity" in these verses, would end up making the first phrase saying that the alleged first person of the assumed triune God is the alleged third person of the triune God, or else a lot more assumptions have to be added to split the usage of “Lord” as applied to two different persons of the assumed triune God.

However, we admit that the Greek application, as we now have it, is vague, but we also believe that to try to apply the trinitarian dogma to the verse so as to have it relate to the holy spirit as an alleged third person of the trinity would call for a lot to imagine, assumed, add to, and read into what is said, and still it would end up be in contradiction to the trinity dogma.

Of course, Jehovah is the spirit in the sense that Jehovah’s holy spirit is a part of Him. The holy spirit is figuratively spoken of as His finger, His voice and His mouth. Thus, one cannot separate Jehovah’s spirit from Jehovah Himself, so that, in this sense, Jehovah is His spirit, but like saying God is love, as it would not be proper to turn this around and say “Love is God,” so it would not be proper to say “The holy spirit is Jehovah.”

1 Corinthians 2:8 – Lord Of Glory

The Lord of Glory

When Paul wrote of Jesus as "Lord of glory" in 1 Corinthians 2:8, was he saying that Jesus is Jehovah?

For had they known it, they wouldn’t have crucified the Lord of glory. — 1 Corinthians 2:8, World English.

The claim is sometimes made that 1 Corinthians 2:8 proves that Jesus is Jehovah (Yahweh), “the King of glory.” The way this is allegedly proved is that 1 Corinthians 2:8 is crossed with the following scriptures, by which it is supposed that this proves that Jesus is Jehovah (Yahweh):

{Psalm 24:7} Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in.
{Psalm 24:8} Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle.
{Psalm 24:9} Lift up your heads, you gates; yes, lift them up, you everlasting doors, and the King of glory will come in.
{Psalm 24:10} Who is this King of glory? Jehovah of Armies is the King of glory! Selah. — RLIV.

At most, what we can see between the two scriptures is that both Jesus and His God have an attribute of “glory”. Nevertheless, any thought that this means that Jesus is Jehovah has to be imagined, assumed, added to, and read into the scriptures. And then to get trinity into the verses, one has to imagine and assume and add to the first assumption that Jesus is a person of Jehovah, and then add this and read this also into the scriptures.

Although many speak of Jesus as the “King of glory,” this expression, as such, is never used of Jesus in the Bible. It is only used of Jehovah (Yahweh), the God and Father of Jesus, whom Jesus spoke of as the “only true God” (Isaiah 61:1; John 17:1,3). As such, the expression, “King of glory” in Psalm 24 describes Jehovah’s glory as related to His being King, the ruler of all that he has created. This glory is not something that anyone has given to Him. It is innately His glory, and His right as Most High to be this “King of glory.”

This is not to say that Jesus is not a “king of glory.” Prophetically, Jesus, in speaking of his second appearing, said, “the Son of the Man [the son of the man, David] will sit on the throne of his glory.” (Matthew 19:28) “They will see the Son of the Man coming on clouds of the sky with power and glory.” (Matthew 24:30) “He comes in the glory of himself, of the Father, and of the holy angels.” (Luke 9:26) Thus, at Jesus’ second appearing, his rulership at that time, the power and authority given to him by the only Most High, could be described as a “king of glory.” Unlike Jehovah, however, this kingship of Jesus is given to him from Jehovah his God, in whose strength Jesus stands (Micah 5:4), and Jesus’ kingship is that of lineage of David, who sat on the throne of Jehovah . (1 Chronicles 29:23) All the glory of his rulership is given to him by the only Most High, Jehovah, and reflects the glory of Jehovah, to praise of Jehovah. — Psalm 2:6-8; 45:7; 110:1,2; Isaiah 9:6,7; 11:2; 42:1; 61:1-3; Jeremiah 23:5; Daniel 7:13,14; Matthew 12:28; 28:28; Luke 1:32; 4:14,18; 5:17; John 3:34; 5:19,27,30; 10:18,36-38; Acts 2:22; 10:38; Romans 1:1-4; 1 Corinthians 15:27; 2 Corinthians 13:4; Colossians 1:15,16; 2:10; Ephesians 1:17-22; Philippians 2:9-11; Hebrews 1:2,4,6,9; 1 Peter 3:22.

Does what Paul wrote in 1 Corinthians 2:8 support the claim that Jesus is Jehovah (Yahweh), the “King of Glory?” Paul wrote: “which none of the rulers of this world has known. For had they known it, they wouldn’t have crucified the Lord of glory.” Jesus is here spoken of as the “Lord of glory.” “The Lord of glory” was crucified. Except in the sense that what was done to Jesus was also considered to be done to the God and Father of Jesus (John 15:23), Jehovah, the only Most High Himself was not crucified. Jesus was made “Lord” by Jehovah. (Isaiah 6:1; Acts 2:36) Jesus’ being made “Lord” and “Christ” by Jehovah does not mean that Jesus became Jehovah.

Our trinitarian neighbors may say that it was not "God the Son" that was crucified, but that it was simply Jesus' manhood that was crucified. If so, it would seem to say that the fleshy body of Jesus is the "Lord of glory", and thus, one would wonder how such would mean that Jesus is Jehovah, the King of glory, who is not a man, having the glory that is a little lower than the angels. -- Psalm 8:5; Hebrews 2:7,9.

It is possible, however, that 1 Corinthians 2:8 refers to Jesus' sinless glory as a human, since, unlike all the offspring of Adam, he never fell short of the glory of his God while he was in the days of his flesh. -- Romans 3:23; 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22.

In reality, there is no scriptural reason to imagine, assume, add to, and read into 1 Corinthians 2:8 that Paul had any intent of saying that Jesus is Jehovah of Psalm 24. There is definitely nothing there that says that the God of Abraham, Isaac and Jacob is more than one person, or that Jesus is a person of the God of Abraham, Isaac and Jacob, etc.

Illustration at top adapted from image by OpenClipart-Vectors from Pixabay

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.