* Isaiah 51:9; 53:1 – The Arm Of Jehovah

Isaiah 6:3; Revelation 4:8 – Thrice Holy

Revelation 4:8 – and the four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, Holy, holy, holy is [Yahweh] God, the Almighty, who was and who is and who is to come.

Isaiah 6:3 – One cried to another, and said, Holy, holy, holy, is Yahweh of Hosts: the whole earth is full of his glory.

These scriptures are sometimes cited as supporting the trinitarian dogma, since each uses the word “holy” three times.

This has to be Jehovah, the God of Jesus, referred to in Revelation 4:8, since this One is spoken of as one person in Revelation 5:1 as the One holding the scroll in His right hand. In Revelation 5:7 we find that the Lamb, Jesus, takes the scroll out of the hand of the one sitting on the throne. This shows that the one sitting on the throne, called “the Lord [Jehovah] God, The Almighty, who was and who is and who is to come” in Revelation 4:8 is indeed only one person, the God and Father of Jesus, and not Jesus himself.

The phrase “who was and who is and who is to come” is simply another way of saying the same thing as “from everlasting to everlasting” as found in Psalm 90:2. Only the God of Jesus is Almighty. Only the God of Jesus is “from everlasting to everlasting.” Jesus is not being made the “Almighty God” in the power and authority given him by the only true Almighty. (Matthew 28:18) It is evident that the power and authority given to Jesus is from One who is more powerful than the power and authority given. (1 Corinthians 15:27) If Jesus actually had been made the Almighty, this would mean that there are two Supreme Beings, but that only one of them had been Almighty from eternity past, since the other had to be made Almighty by the other. In reality, only Jehovah, the God and Father of Jesus, is the Almighty. Jesus is, always has been and will always be, of a lesser glory in his bodily substance than Jehovah, his God. Jehovah is the only one who has the distinct glory as the Most High. — 1 Corinthians 15:40,41.

In Revelation 1:9,10, John refers to himself when he heard a loud voice, as of a trumpet, (verse 11) saying, “Write what you see…” This quote is from Jesus, not Jehovah, as described in the following verses. In verse 18 Jesus says: “I am He who lives, and was dead, and behold, I am alive forevermore.” Jesus was actually dead and not alive anywhere, if this is to make any sense at all, for he contrasts his being dead with being alive forevermore. Now we know that God cannot die, so Jesus is thus by this verse proved to not be God Almighty.

What has to be added to, and read into Revelation 4:8 to have this support the trinitarian dogma, is that one of the words “holy” represents the God and Father of Jesus, while and another instance of the word “holy” represents the God-Son of the God and Father of Jesus, and that other instance of “holy” represents the holy spirit of the God and Father of Jesus. Since Revelation 4:8 also attributes all three usages of “holy” to the One who was and who is and who is to come, that is, the One who is depicted as sitting on the throne (Revelation 4:9), then the trinitarian has to add some explanation, and read whatever explanation they give into, the scriptures since the Lamb is depicted as taking the scroll from this One who was and who is and who is to come. (Revelation 5:6,7) Usually, however, we find no explanation given for the self-contradiction. Some simply explain the self-contradiction as one of the “mysteries” of the trinity.

In actuality, the Lamb who approaches the One who was and who is and who is to come in order to take the scroll from that One is not that One from whom he takes the scroll. Rather than proving the trinitarian dogma, Revelation 4:8,9 associated with Revelation 5:6,7 shows that the trinity dogma is not true. Only the One who is depicted as sitting on the throne, the One who was and who is and who is to come is the Almighty. Jesus is never depicted as the “Almighty” from whom Jesus, the Lamb, receives the scroll. This corresponds with Revelation 1:1, where we read that God gave to Jesus the revelation so that Jesus could give it to John.

Why, then, is the word “holy” repeated three times?

Some point out that the Sinaitic Manuscript and some others have holy eight times in this verse; if this was the way John originally received the revelation, then the word “holy” is used of the God and Father of Jesus eight times! Thus some point out the significance of the number eight as used in the Bible: The Jewish child was circumcised on the eighth day (Genesis 17:12; Leviticus 12:3; Luke 1:59; Philippians 3:5) signifying purification and holiness of heart (Exodus 6:12; Deuteronomy 10:16; 30:6; Matthew 12:34); seven days a sheep was to be with its dam, and on the eighth given to Yahweh (Exodus 22:30); the eighth day after the seven days of Feast of Tabernacles was to be a holy convocation to Yahweh. (Leviticus 23:36,39) Eight signifies the day following the seven days of the week, the day of renewal, and thus many believe that eighth day signifies the 1,000 years to follow Christ’s millennial reign, for then all things will have been completely been made new, but not this only, but that all things will have been brought to full perfection. ( Revelation 21:1-5) Thus it is thought the eight instances of “holy” signify Jehovah’s actual perfect holiness, his absolute purity, which will be eventually be revealed in the ages to come.

However, the corresponding scripture in Isaiah 6:3 only has holy three times, not eight times, so we feel pronged to believe that in Revelation 4:8, the original also only had “holy” only three times.

Nevertheless, to many trinitarians, the “thrice holy” is thought in some vague manner to mean the trinity, as mentioned above.

There is no “and” in these three declarations that Jehovah is holy, neither in the Hebrew nor the Greek. For emphasis, Jehovah is “thrice” pronounced as holy, but it is not that Jehovah is “thrice holy”, or holy three times. It is similar to:

Ezekiel 21:27 – I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it [him].

God is not saying that he will overturn the prince of Israel (evidently Zedekiah) three times; he is repeating the word for emphasis. It appears the usage of the word three times is used to designate the superlative degree, not to emphasize what is being spoken of as being three times. There is definitely no scriptural reason to think Jehovah would overturn prince of Israel one time as God the Father, and another time as the alleged God the Son, and another time as the alleged God the Holy Spirit.

Regarding Ezekiel 21:27:

The threefold repetition denotes the awful certainty of the event; not as ROSENMULLER explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to. -- Fausset, A. R., A.M. “Commentary on Ezekiel 21”. “Commentary Critical and Explanatory on the Whole Bible”. 1871.

Likewise in Isaiah 6:3 and Revelation 4:8. There is no reason to add to Isaiah 6:3 that the seraphs were saying that Jehovah is three persons: Holy Father and Holy Son and Holy Spirit. Holy is repeated for emphasis.

Regardless, the thought of three persons being spoken of in Revelation 4:8 or Isaiah 6:3 has to be assumed, added to, and read into the three times that the word “holy” appears in those verses.

Riding the Clouds (working on)

The following scriptures are presented as an alleged proof that Jesus is Jehovah, the God of Abraham, Isaac and Jacob: Deuteronomy 33:26, Psalm 18:9-10, Psalm 68:4, Psalm 104:3, Isaiah 19:1; Daniel 7:13,14; Matthew 26:64,65‬; Revelation 1:8. (Related scriptures: Matthew 16:27; 24:30; 25:31; Luke 21:27) Obviously, there is nothing in any of these scriptures that in any way identify Jesus as being Jehovah, the God of Abraham, Isaac and Jacob, who spoke through the prophets of old. -- Hebrews 1:1,2.

Evidently, it is being imagined and assumed that because Jesus is spoken of as coming in a cloud, that this means that Jesus is Jehovah who is spoken of riding the clouds in the Old Testament. This is like saying because the scriptures say that Moses led the children of Israel out of Egypt, this means that Moses is Jehovah who is also said to have led the children of Israel out of Egypt. -- Exodus 3:8; 6:6,26; 7:4; 12:51; Deuteronomy 32:12; Exodus 15:22; Acts 7:36; 13:17.

See our study:
How Scriptures Can be Misused Regarding Jesus and His God

More will be added, later, God willing.

The following links contain material pertaining to Deuteronomy 33:26 we intend to respond to. This is for our own reference and we may respond to some things stated; we do not necessarily agree with what is presented by the authors:

https://spoiledmilks.com/2016/01/07/daniel-7-cloud-rider-unseen-realm-heiser/
https://streettheologian.medium.com/was-jesus-god-10-uncommon-considerations-4403ab56296f
https://www.facebook.com/HebrewRootsHeresy/photos/a.779266598755772/2461424033873345/?type=3
https://marshillapologetics.ca/jesusclaim

Job 19:25-27 – Job’s Redeemer And Seeing God

Jehovah and Jesus as "King"

Zechariah 14:4,5 -- Jehovah's Feet on the Mount of Olives

Zechariah 14:4-5 is sometimes presented as proof that Jesus is Jehovah as related to the doctrine of the trinity.

Zechariah 14:3 Then Jehovah will go out and fight against those nations, as when he fought in the day of battle.
Zechariah 14:4 His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two, from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south.
Zechariah 14:5 You shall flee by the valley of my mountains; for the valley of the mountains shall reach to Azel; yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. Jehovah my God will come, and all the holy ones with you. — World English, edited to present God's Holy Name as "Jehovah".

This speaks, not only of Jehovah as coming, but also the holy ones, the saints, who will come. We find nothing directly about Jesus in the verses, and there is definitely nothing that presents Jehovah as being more than one person. The idea that Jehovah is more than one person, and that Jesus is a person of Jehovah, has to imagine and assumed beyond what is stated, and then what has been imagined and assumed has to be added to, and read into what is stated.

Zechariah 14:4 tells us of a time when Jehovah will place his feet on the Mount of Olives. (verse 3) The prophecy then speaks of the Mount of Olives as being split in two parts. We know that Jesus literally was on the Mount of Olives at his first advent. (Matthew 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Luke 19:37; 22:39; John 8:1; Acts 1:11,12) Some conclude that Jehovah is Jesus is Zechariah 14:4, and from that, they would imagine and assume that Jehovah is more than one person and that Jesus is a person of Jehovah. 

Actually, Zechariah 14:4,5 is speaking figuratively. The Mount of Olives was not split at Jesus' feet during his first advent, so it should be apparent that it is not referring to Jesus' first advent. It is obviously referring to an event yet future. He whose "feet" are foretold to stand on the Mount of Olives is not Jesus, but rather Jehovah, the God of Jesus. (Micah 5:4) Jehovah, of course, does not have physical "feet", nor is it referring to the physical Mount of Olives being physically split into two parts.

Nevertheless, it certainly cannot be referring to the flesh of Jesus coming to standing on the Mount of Olives, for Jesus is no longer flesh, for he gave his body of flesh in sacrifice to his God for our sins. (John 6:51; Hebrews 10:10; 1 Peter 3:18) Verse three speaks of Jehovah as coming to fight as he did in the days of old. However, as other prophecies show, Jehovah will glorify the place of his feet, that is, the planet earth with man in charge, as it was His original purpose, but which has not yet been fulfilled due to Adam’s sin. — Genesis 1:26,27; Psalm 8:4-8; Romans 5:12; Hebrews 2:5-7.

Some refer to Matthew 25:31, evidently to make it appear that "Jehovah" in Zechariah is referring to Jesus.

Matthew 25:31 – But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory.

Of course, the Son of the Man David will come and sit down on the throne of glory when he comes to judge the world. The Bible speaks, however, of Jehovah as coming to judge the world, and thus many imagine and assume that this means that Jesus is Jehovah, and/or that Jehovah is more than one person, etc. The reality is that Jehovah comes to judge through the person whom He has ordained. — Psalm 96:13; 98:9; Luke 1:32,35; John 5:22,23; Acts 10:42; 17:31; Romans 2:16; 1 Corinthians 4:5.

Nevertheless, Jehovah the Most High (Luke 1:32,35), having sent His Messiah, does all things through, by means of, Jesus, his son, the one whom He has ordained, appointed and anointed, and our salvation is from Jesus' God, through the son of the God of Abraham, Isaac and Jacob , all to the glorification of the God of Jesus. — Psalm 2:6; 45:7; Isaiah 61:1; Matthew 11:27; 28:18; Luke 10:22; John 1:17; 3:35; 13:3; 16:15; Acts 4:27; Romans 3:24; 1 Corinthians 8:6; 15:27; 2 Corinthians 5:18; Ephesians 1:3,17,20-22; Philippians 2:11; Colossians 1:3,13,20; Hebrews 1:1,2; 1 Peter 4:11.

Nothing in any of this, however, means that we need to imagine and assume that Jesus is God Almighty, Jehovah, the God of Abraham, Isaac and Jacob, who is actually the God of Jesus. -- Isaiah 61:1,2; Micah 5:4; Acts 3:13-26; Ephesians 1:3.

While we may not agree with some of the details, one might study the following:

Jehovah's Footstool Made Glorious

Jehovah's Feet

Picture of Mount of Olives taken in 1849 is in the public domain. Colorized by pallette.fm.

Exodus 29:45,46 - Did Jehovah Say He Would Become a Man?

Exodus 29:45 - And I will dwell among the children of Israel, and will be their God.
Exodus 29:46 - And they shall know that I am Jehovah their God, that brought them forth out of the land of Egypt, that I might dwell among them: I am Jehovah their God. 

Exodus 29:45,46 has been presented as proof that supposedly Jehovah (Yahweh) had promised to come to earth and live among his people. Evidently, the thought is that Jesus is "Jehovah" who is speaking in these verses, and thus that Jehovah Jesus came to earth to dwell among Israel in the first century.  This is being imagined and assumed in order to support the trinitarian concept that Jehovah (Yahweh) is three persons, and that Jesus is a person of Jehovah.

We definitely find nothing in Exodus 29 that presents Jehovah as being more than one person, or that the promised Messiah would be a person of Jehovah. There is definitely nothing in Exodus 29:45,46 that says that Jehovah will become a human being with a glory lower than the angels.  -- Psalm 8:4,5; Hebrews 2:7,9.

Additionally, there is definitely nothing in these verses that warrant any conclusion that "Jehovah" here is not the same one person who is Jehovah in Deuteronomy 18:15-19. Jehovah, instead of saying that He will come and live on the earth as man, said that he would raise up a prophet like Moses. Peter identifies Jesus, not as being Jehovah, the God of Abraham, Isaac and Jacob, but as being the one whom Jehovah raised up to be a prophet like Moses.  (Acts 3:13-26) The default reasoning is that Jehovah in Exodus 29 is the same one person who is the Messiah's God in Isaiah 61:1,2 and Micah 5:4.

How did Jehovah dwell among the children of Israel? The earlier verses tell us:

Exodus 29:41 - And the other lamb thou shalt offer at even, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savor, an offering made by fire unto Jehovah.
Exodus 29:42 - It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before Jehovah, where I will meet with you, to speak there unto thee.
Exodus 29:43 - And there I will meet with the children of Israel; and the Tent shall be sanctified by my glory. -- See also Exodus 25:22.

From this, we can see that Jehovah was speaking of meeting with his people in the tent. He did not become flesh in order to meet with the children of Israel in the tent, 

Benson:

I will dwell among the children of Israel — As a proof of this the Shechinah, or symbol of his peculiar presence was among them. I will be their God — I will watch over them as a nation, by a peculiar providence, and show myself to be, indeed, that all-powerful and merciful God who delivered them in so miraculous a manner from Egyptian bondage.

Gill:

And I will dwell among the children of Israel,.... In the tabernacle ordered to be built for him, and which, when built, was placed in the midst of the camp of Israel; and here Jehovah dwelt as a king in his palace, near at hand to help, protect, and defend his subjects, and supply them with all things needful for them; see Deuteronomy 4:7.

Indeed, we haven't found any published Biblical commentator that claims that Exodus 29:45,46 is speaking of Jehovah becoming flesh and living upon the earth. To imagine and assume such would be a gross misuse of scripture.

References:
(We do not necessarily agree with all statements given by these authors)
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Benson's Commentary on Exodus 29
Gill's Exposition on Exodus 29

Related Studies:

The Tabernacle (Herald, November/December, 2002)
Three Days Journey (Daniel Kaleta)
The Sanctuary (David Stein)
God's Dwelling Place
Exodus, by Brother Frank Shallieu

For Jehovah Comes

One has presented us with the following: "Look!!! our God and Redeemer, Yahweh Himself has come."

No scripture citation is given, and we have not found any scripture that says the above. This may appear in some translation, but so far, we have not found it, so we are left to guess as to what scripture, if any, is being referred to. 

Evidently, this is presented with the assumption that if Jehovah "has come", that it must be referring to Jesus who came to earth. In other words, it is being imagined, assumed, added to and read into what is written that Jesus is Jehovah (Yahweh), since it was Jesus who came to the earth. The fact is that it was Jehovah, whom Jesus is depicted as referring to as "our God", who sent Jesus to the earth. -- Isaiah 61:1,2; Galatians 4:4; 1 John 4:9.

Nevertheless, Jehovah (Yahweh) came to deliver His people, the children of Israel from bondage in Egypt. (Exodus 3:8) He did this through Moses and Aaron. --- Exodus 3:10; Numbers 33:1; Psalm 77:20; Acts 7:35,36.

Jehovah (Yahweh) later came to examine and bless His people. -- Exodus 20:20,24.

The time is yet future when Jehovah (Yahweh) comes to judge the world. (Psalm 96:13; 98:9) Jehovah is depicted as only one person in Acts 17:22-30. Acts 17:31 reveals that Jehovah comes to judge by means of one who is not Himself, but the one whom He has appointed to judge. John 5:22,27,29,30 reveals that Jesus is the one who acts as Jehovah's agent in judging.

The person further stated: "Let the whole earth rejoice in our God and Redeemer." Again, no scripture citation is given, and we have not been able to ascertain what scripture (if any) is being referred to. The nearest we could find is:

Psalms 96:11 - Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof;
Psalms 96:12 - Let the field exult, and all that is therein; Then shall all the trees of the wood sing for joy
Psalms 96:13 - Before Jehovah; for he cometh, For he cometh to judge the earth: He will judge the world with righteousness, And the peoples with his truth. -- American Standard Version.

The earth today still is under the blinding deceptions of Satan. (2 Corinthians 4:3,4; Revelations 12:9; Romans 8:20) The world is still under the subjection to sun of vanity (Ecclesiastes 1:2,13,14; 2:11), groaning under its bondage of corruption (Romans 8:21,22). Today, only through Christ can one become a son of God who is not under this bondage. (Romans 8:14,15) These can rejoice in hope (Romans 5:2), but even with this rejoicing there is still a groaning, as these sons of God while in this age still need to be delivered from their present body which is yet to be dissolved. -- Romans 8:23-25; 2 Corinthians 5:1.

When God comes to judge the world by means of his Son, however, the veil now over the nations will be destroyed (Isaiah 26:7; 2 Corinthians 4:3,4; Revelation 20:3), and all nations will be able to learn the righteous ways of Jehovah and rejoice in the healing of that time. -- Isaiah 2:2-4; 11:9; 26:9; Revelation 22:2.

Nothing, however, in any of this calls for us to imagine, assume, add to, and read into the scriptures that Jesus is Jehovah, especially since Jehovah is shown to be the God of the Messiah. -- Micah 5:4; Ephesians 1:3.

Jesus Has a God

Did you know that Jesus himself has a God, a Supreme Being, who is Supreme over him?

(Scriptures from the American Standard Version unless stated otherwise.)

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.

Matthew 27:46 - And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?

Mark 15:34 - And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

John 20:17 - Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.

Romans 15:6 - that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.

2 Corinthians 1:3 - Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.

Ephesians 1:3 - Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ.

Ephesians 1:17 - that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of him.

Colossians 1:3 - We give thanks to God the Father of our Lord Jesus Christ, praying always for you.

1 Peter 1:3 - Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead.

Revelation 3:2 - Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God.

Revelation 3:12 - He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.

Prophetically, Jesus is depicted as referring to the Lord Jehovah as "our God" in Isaiah 61:1,2. He includes himself in "our". He does something similar when he includes himself as a member of the children of Israel and speaks of Jehovah as being the God of the children of Israel. -- Matthew 4:7,10; Luke 4:8,12.

One states, however, that we assume unitarianism. There is not much to assume, since no scripture at any time ever presents any idea that Jehovah, the God of Abraham, Isaac and Jacob is more than one person, etc. The real assumer is the trinitarian, who keeps creating assumption after assumption in order to have their doctrine appear to be supported by scripture.  There is no scriptural reason at all to imagine and assume that the "one God of whom are all" is more than one person. Indeed, he is presented as being only one person in 1 Corinthians 8:6. We have no scriptural reason at all to imagine, assume, add to, and read into, the scriptures that Jehovah, the God of Abraham, Isaac and Jacob is more than one person. The default scriptural reasoning is that the God of Abraham, Isaac and Jacob is only one person, not to imagine, assume, add to, and read into, the scriptures that he is more than one person.

From Genesis to Revelation, the God of Abraham, Isaac and Jacob (Exodus 3:14,15), is presented as only one person who raised up the prophet like Moses from among the sons of Israel, and who raised that prophet from death. (Deuteronomy 18:15-20; Acts 3:13-26; Hebrews 1:1,2) The God of Abraham, Isaac and Jacob is not even once presented as being more than one person at all anywhere in the Bible.

Nowhere in the Bible is Jesus presented as being the "one God of whom are all." (1 Corinthians 8:6) Only the God and Father of Jesus is ever presented as being the "one God of whom are all."

Jehovah, the God and Father of Jesus (Ephesians 1:3), is the only one who is the source of all (1 Corinthians 8:6), and hence the only one person who is the Supreme Being, 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.

Yes, the default reasoning is that Jesus is not Jehovah, in whose strength and name he stands and feeds the sheep who his God, Jehovah, has given to him. -- Ezekiel 34:2-24; Micah 5:4; John 10:11-17,29; 17:1,3,6,9; Ephesians 1:3.

Blessed be the one person who spoke to and through his prophets of old, the God and Father of our Lord Jesus. -- Hebrews 1:1,2.

It is claimed that if we "do not embrace the Trinity this place [sic] is you outside of the Christian church."

Believing the son of the one person who is the God and Father of Jesus died for our sins, and that the one person who is the God of Abraham, Isaac and Jacob, raised Jesus from death, even though the trinitarian sectarian leadership may proclaim that those who believe are not part of their created sectarian church, it definitely does not mean that our Lord and Savior and his God does not recognize us as enrolled in heaven as a member of HIS church. -- Acts 3:13-26; Romans 10:9; 14:4; 2 Corinthians 5:10; Hebrews 12:23.

More to be added later, God willing.

Zechariah 2:10,11; 9:9 - Did Zechariah Say That Jehovah Becomes Flesh?

Isaiah 43:13; John 10:28 - No One Can Deliver Out of My Hand

By Ronald R. Day, Sr.

Isaiah 43:13 - Yes, before the day was I am he; and there is no one who can deliver out of my hand. I will work, and who can hinder it?" -- American Standard Improved Version.

John 10:28 - and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. -- World English.

Some present these two verses together, evidently with the thought that since Jehovah is quoted as saying "there is no one who can deliver out of my hand" in Isaiah 43:13, and Jesus said "no one shall snatch them out of my hand" in John 10:28, this is alleged to prove to Jesus of John 10:28 is Jehovah of Isaiah 43:13.

Actually, it is not clear that Isaiah 43:13 is actually talking about the same thing that Jesus spoke of in John 10:28. In Isaiah 43:13, Jehovah may not have been speaking of the sheep that He was to give to the "one shepherd" (Ezekiel 34:23; 37:24; John 10:16) that he was to appoint over his sheep. (Ezekiel 34:2-24) .

Matthew Poole states concerning Isaiah 43:13:

There is none, none of those which are called gods, that can deliver out of my hand; that can save them whom I will destroy. Therefore they are impotent, and consequently no gods.

I will work, and who shall let it? nor can they hinder me in any other work which I resolve to do.

John Gill states, however, regarding Isaiah 43:13:

and there is none can deliver out of my hand: either such whom the Lord determines to punish, or such whom he resolves to save; none can snatch them out of his hands, there they are safe:

Regardless, Jesus stated:

John 10:28 - I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 

John 10:29 - My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. -- World English.

Jesus acknowledges that his sheep are given to him from someone else, his God and Father (Ephesians 1:3). Jesus stands in the strength of his God, Jehovah. (Micah 5:4) Thus it is because no one can snatch these sheep out of the Father's hand, that no one can snatch them out the hand of the one whom Jehovah appointed to be the "one shepherd" over His sheep. -- See Ezekiel 34:2–24.

Rather than claiming to be Jehovah, Jesus was actually claiming to be the one foretold whom his God, Jehovah (Micah 5:4) was set up as the "one shepherd" of Jehovah's sheep.

There is definitely nothing in these scriptures that presents Jehovah as being more than one person, or that Jesus is Jehovah, etc.

See also our study:
The One Shepherd

Philippians 4:4,5 - The Lord is Near

John 10:28 - No One Can Snatch the Sheep From the Hand of Jesus

Isaiah 43:13 - Yea, since the day was I am he; and there is none that can deliver out of my hand: I will work, and who can hinder it? -- American Standard Version.

John 10:28 - and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.  -- American Standard Version.

These two verses are sometimes put together and offered as proof that Jesus is Jehovah. Evidently, since it is Jehovah, the God of Jesus (Micah 5:4), who is speaking in Isaiah 43:13, what is being imagined and assumed is that Jesus, by his words recorded in John 10:28, was declaring himself to be Jehovah of Isaiah 43:13. 

Such evidently overlook the fact that it is the God of Jesus who has given the sheep to Jesus, and it is the God and Father of Jesus (Micah 5:4; Ephesians 1:3) who has given to Jesus the authority to judge and thus to give life. (Ezekiel 34:2-24; John 5:19,21-23,27-29; 10:11-17,29) Thus, in verse 29, Jesus, in effect, acknowledges that no one can snatch the sheep from his hand, because of his God and Father, who is greater than all. "My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand." Who is the Father of Jesus except He who is the God of Jesus? -- Micah 5:4; Ephesians 5:4.

One can find many scriptures in the Old Testament where Jehovah speaks of himself as doing this or that, and yet the actual fulfillment is performed by others than Jehovah. For instance, Jehovah appeared to Moses and said: "I have come down to deliver them  [the children of Israel] out of the hand of the Egyptians, and to bring them up out of that land. (Exodus 3:8) And a few verses later, Jehovah spoke to Moses: "I will send you to Pharaoh, that you may bring forth my people, the children of Israel, out of Egypt." (Exodus 3:10) Did Moses become Jehovah because of this?

See also the study:
"The One Shepherd"
https://jesusnotyhwh.blogspot.com/2016/11/good-shepherd.html

Job 9:8 - God Stretches Out the Skies

Jesus As The Object Of Prayer

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

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

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

John 14:14

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

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

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

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

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

Acts 1:24

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

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

Acts 7:59

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

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

1 Corinthians 1:2

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

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

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

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

2 Corinthians 12:8

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

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

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

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

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

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

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

1 Peter 3:18

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

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

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

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

Does Prayer to Jesus prove that Jesus is God?

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

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

Some Related Studies

Colossians 2:9 – The Fullness of Deity

Matthew 28:18 & All Power

Jehovah as one Person

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

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

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

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

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

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

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

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

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

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

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

Related to the above:

Jesus is Not Jehovah (Yahweh)

**************

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

1 Corinthians 10:9 - Does This Offer Proof of the Trinity?

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Exodus 17:2 - Wherefore the people strove with Moses, and said, Give us water that we may drink. And Moses said unto them, Why strive ye with me? Wherefore do ye tempt Jehovah?
 - American Standard Version.

Numbers 21:5-6 - And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.[6] And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died. -- American Standard Version

1 Corinthians 10:9-10 - Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. [10] Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. -- King James Version.

1 Corinthians 10:9-10 - Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents.[10] Neither murmur ye, as some of them murmured, and perished by the destroyer. - American Standard Version

1 Corinthians 10:9
meede ekpeirazwmen ton kurion kathws tines
NEITHER MAY WE BE TESTING OUT THE LORD, ACCORDING AS SOME
3366 1598 3588 2962 2531 5100
autwn epeirasan kai hupo twn ophewn
OF THEM TESTED, AND BY THE SERPENTS
0846_92 3985 2532 5259 3588 3789
apwllunto
THEY WERE DESTROYING SELVES.
0622
== Westcott & Hort Interlinear with Greek transliterated.

Now these things have become types to us, for us not to be desirers of evil things, as they also desired. -- Berean Literal Bible.

Many trinitarians (and possibly some others) place 1 Corinthians 10:9 with Exodus 17:2 and/or Numbers 21:5,6 as being proof that Jesus is Jehovah whom the children of Israel tempted, or put to the test. From this, they would imagine and assume that Jehovah is more than one person, and that Jesus is one of the persons of Jehovah. 

1 Corinthians 10:9 is one of the verses that has variant readings in the manuscripts: some read as "Christ," some as "the Lord," and a few as "God."

Jamieson-Fausset-Brown Bible Commentary tells us:

9. tempt Christ — So the oldest versions, Irenæus (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God."

"TON KURION", as given in the Westcott and Hort text above, could be a replacement for the Holy Name. If so, it surely refers, not to Jesus, but rather to the God and Father of Jesus, the "one God [Mighty One] ... of whom are all" that Paul refers to in 1 Corinthians 8:6. Indeed, the reference is to Exodus 17:2; Numbers 21:5,6, and/or Deuteronomy 6:16, which speaks of Jehovah; thus it is quite probable that Paul actually used some form of the Holy Name in 1 Corinthians 10:9, and later copyists, after the death the apostles, changed it to a form of the Greek word meaning "LORD", or to forms of the Greek words meaning "Christ" or ."God".

While Ellicott does not speak of God's Holy Name as being replaced in the New Testament, he does say the following:

(9) Neither let us tempt Christ. -- Better, Neither let us tempt the Lord, as some of them tempted, and perished by serpents. There is much controversy as to whether the word here is "God" or "Christ" or "the Lord," each having a certain amount of MS. support. On the whole, the reading here adopted (the Lord) seems from internal evidence to have been most likely the true reading. It is possible that the word "God" crept into the text, having been put as a marginal explanation to get over the supposed difficulty involved in applying the words which follow, "they also tempted," to Christ. For in what sense could it have been said that the Israelites tempted Christ? There is no reason, however, for connecting "some of them tempted" (the word "also" is not in the original) with the object of the previous clause: and it is noticeable that the second word translated "tempted" is not the same as the first. "Let us not tempt" is in the original an intensified form of the verb which is used in its simple form in "some of them tempted." The reading "Christ" may have come into the text as being an explanation that by the word "Lord" St. Paul meant the Redeemer.
The real meaning of the passage, however, is evident. The Israelites had, by their longing after the things left behind in Egypt, tried God so that God had asserted Himself in visiting them with punishment, and so Christians must be on their guard, with such a warning before them, not to tempt their Lord by hankering after those worldly and physical pleasures from which He by His death has delivered them. (See Numbers 21:4-6.) Some of the Corinthian Christians seemed by their conduct, as regards eating and drinking and indulging in sensuality, to long for that liberty in reference to things which they had enjoyed before conversion, instead of enjoying these spiritual blessings and feeding on the spiritual sustenance which Christ had provided for them -- Ellicott, Charles John. "Commentary on 1 Corinthians 10:9". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/1-corinthians-10.html. 1905.

Nevertheless, "TON KURION" (with the definite article) could be referring to the Lord Jesus. If so, it would not necessarily follow that the latter part of 1 Corinthians 10:9 should also be referring to Jesus as the one whom the children of Israel put to the test.

Likewise, even if Paul did write the word for "Christ," in the first part of the verse, it does not necessarily mean that that the last part of the verse is saying that the children of Israel had put Christ to the test. Many translations add the word "him" (which does not appear in the Greek manuscripts), but in keeping with the testimony of the scripture as whole, if the first part is referring to Christ, the default reasoning should be that the latter part is referring to either Moses (who was a type of Christ) or the God and Father of Jesus, rather than to imagine and assume that Paul was writing that the children of Israel put Jesus to the test, and then further imagine, assume, add to and read into the scripture that Jehovah is more than one person, and then further imagine, assume, add to and read into the scripture that Jesus is one of the persons of Jehovah, etc.

The point, however, is the antitypical application of how the children of Israel spoke against Moses (and thus against Jehovah), as applied to a Christian who may speak against the one whom Jehovah anointed (Isaiah 61:1), which would also be against Jehovah.

What we do not find in 1 Corinthians 10:9 is any clear designation of Jesus as being the God of Abraham, Isaac and Jacob. There is definitely nothing here or anywhere else in the entire Bible that presents the God of Abraham, Isaac and Jacob as being more than one person. In order to get trinity into the verse, one still has to create many assumptions beyond what is stated, and then add those assumptions to, and read those assumptions into, what is actually stated.

Colossians 1:19 -- All Fullness Dwells in Jesus

Colossians 1:19 For it was the good pleasure of the Father that in him should all the fulness dwell;
Colossians 1:20 and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, I say, whether things upon the earth, or things in the heavens.
-- American Standard Version.

This scripture is sometimes given as proof as Jesus is God Almighty. Many translations indeed render it in such a way for the purpose of making it appear that Jesus is God Almighty.

The default should be to understand the fullness (plenitude) of Colossians 1:19 is given to Jesus from his God and Father. (Ephesians 1:3,17-23) Verse 20 shows that it is Jesus' God and Father who is being referred to as the subject in verse 19. 2 Corinthians 5:18 confirms that reconciliation is to Jesus' God and Father, not to either an "it" or to Jesus. This latter verse also confirms that this reconciliation is through Jesus.

Below we give comments from two scholars, both of whom are trinitarian, regarding this:

The words “the Father” are not in the original, but they are not improperly supplied. Some word must be understood, and as the apostle in Colossians 1:12 referred to “the Father” as having a claim to the thanks of his people for what he had done, and as the great favor for which they ought to be thankful is that which he immediately specifies - the exaltation of Christ, it is not improper to suppose that this is the word to be understood here. -- Barnes, Albert. "Commentary on Colossians 1". "Barnes' Notes on the Whole Bible". 1870

Meyer's New Testament Commentary states:

The subject, whose pleasure it is, is not expressed; but that it is God, is obvious from the context, which in ἵνα γένηται κ.τ.λ. has just stated the divine purpose. Among Greek authors also ὁ Θεός is not unfrequently omitted, where it is self-evident as the subject. See Kühner, II. 1, p. 30 c. According to Ewald and Ellicott (also Weiss, Bibl. Theol. p. 428, ed. 2, and Rich. Schmidt, Paul. Christol. p. 208), πᾶν τὸ πλήρωμα is the subject; and the whole fulness is a new expression for the Godhead, inasmuch as, going as it were out of itself, it fills something separate and thus becomes visible (= כבוד יהוה, ΔΌΞΑ, ΛΌΓΟς, ΠΝΕῦΜΑ). Without support from N. T. usage; ΠᾶΝ, too, would be unsuitable for the subject of εὐδόκησε; and εἰς αὐτόν in Colossians 1:29 clearly shows that Θεός is conceived as subject, to which εἰρηνοποιήσας then refers.

Many others state something similar.

Regardless, any other reasoning would only be to due to the preconceived idea that Jesus is the "one God" of whom are all, and thus force that thought into what is stated. In harmony with other scriptures, it should be understood that in Jesus dwells the plenitude as has been given to Jesus from He who is the source of the all. -- 1 Corinthians 8:6.

All this is in harmony with many other scriptures that show that Jesus receives his power and authority from his God and Father -- Isaiah 11:1-3; Matthew 10:40; 28:18; John 1:18; 3:35; 5:19,22,24,36,38: 10:32; 14:10,24; 7:16,26; 8:26,28,38,42; 12:44-50; 14:10,11; Romans 1:3,17-23; Philippians 2:9; 2 John 1:9.

He who is the "ONE GOD [MIGHTY ONE]" who is the source of all (1 Corinthians 8:6) has exalted His Son to the highest position in the universe, far above the angels, next to the only Most High.-- Acts 2:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4,6; 1 Peter 3:22.

Thus, in Colossians 2:9, we find that in Jesus' present spiritual body dwells the fullness (plenitude) of MIGHTINESS (GODNESS) that is needed by Jesus in his highly exalted office.

"All the fullness" in Colossians 1:19, however, should not be understood to mean that Jesus is God who spoke through the prophets of old (Hebrews 1:1,2), any more than "all the fullness" in Ephesians 3:19 should be understood to mean that Christ's followers are God Almighty.

What we do not find in Colossians 1:19 -- or anywhere else in the Bible -- is any thought that the God of Abraham, Isaac and Jacob is more than one person, or that Jesus is the God of Abraham, Isaac and Jacob. In harmony with Acts 3:13-26; 1 Corinthians 8:6 and Hebrews 1:1,2, the God of Abraham, Isaac and Jacob is presented as being only one person.

Psalm 110:5 - Did David Claim the Messiah is Jehovah?

The Lord is at your right hand. He will crush kings in the day of his wrath. -- Psalm 110:5, World English.

Some refer to Psalm 110:5 as proof that Jesus is Jehovah, or a person of Jehovah. The claim appears to be that since David's Lord is spoke of as being at the right hand of Jehovah in Psalm 110:1, that Jehovah is depicted as being at the right hand of Jehovah in Psalm 110:5 must be referring to the Messiah as the second person Jehovah, sitting at the right hand of the first person of Jehovah. Of course, one has to add a lot of assumptions to the what is said in Psalm 110:1,5 in order to "see" any idea of the alleged trinity at all.

The Masoretic text does not have the Holy Name in this verse; it has what is often transliterated as "adonay/adonai."
http://qbible.com/hebrew-old-testament/psalms/110.html#5

The original Hebrew, however, does not actually have ADONAY anywhere. In the ancient Hebrew, there is no distinction between adonay and adony. They are both represented exactly the same in the ancient Hebrew, both words appear by what could be transliterated as 'DNY or 'DNJ (some give it as 'DNI). Strictly, this means "my Lord." Nevertheless, it is not inherent in the original Hebrew text that David's intent was to use 'DNY here was to speak of Jehovah or of the Messiah whom Jehovah anoints. (Isaiah 61:1; It could be understood that David stated to Jehovah: "My lord is at your right hand." 

However, Ginsburg's findings indicate that the copyists may have changed the Holy Name to Adonai in this verse, if this so, then it should read as:

Jehovah is at your right hand. He will crush kings in the day of his wrath. -- Psalm 110:5.

As we have pointed out elsewhere, however, Ginsburg's conclusions are not always correct. It could be that the Hebrew for "my Lord" was what David originally wrote. At the same time, it could be the David did originally write the Tetragrammaton of God's Holy Name and it was later changed.

If the World English is correct, then it would be David speaking to Jehovah, saying that his lord is at the right hand of Jehovah. If Ginsburg is correct, then it would be David saying to his lord of verse 1 that Jehovah is at the right hand of his lord. This would simply mean that Jehovah is at the right hand Jehovah as the source of the Messiah's strength. (Micah 5:4) Either way, there is nothing in the verse that would mean that we need to add to what is said that Jehovah of Psalm 110:1 refers to the first person of Jehovah a while David's Lord refers to the second person of Jehovah, etc.

There is definitely nothing in Psalm 110:5, or anywhere else in the Bible, that says that Jehovah is more than one person, or that Jehovah is three persons. No such concept is ever introduced anywhere in the faith once delivered to the saints. (Jude 1:3) To add such a concept to the Bible, would, in effect, be following another spirit, especially since that concept tends to deny the purpose for which Christ came into the world. -- 2 Corinthians 11:4; John 3:17; 6:51; Hebrews 10:10; 1 John 4:3,9,10,14.

Related:

Hebrew Analysis of Psalm 110:5