Genesis 3:8 - Was It Really Jesus Whom Adam Heard?

Genesis 3:8

And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden. -- American Standard Version.

And they hear the sound of Jehovah God walking up and down in the garden at the breeze of the day, and the man and his wife hide themselves from the face of Jehovah God in the midst of the trees of the garden. -- Young's Literal.

And they heard the voice of Jehovah Elohim, walking in the garden in the cool of the day. And Man and his wife hid themselves from the presence of Jehovah Elohim, in the midst of the trees of the garden. -- Darby Translation

They heard the sound of Jehovah God approaching in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Jehovah God among the trees of the garden. -- Restoration Light Improved Version.

There is definitely nothing in this verse that presents "Jehovah God" as being more than one person, nor is there anything in the verse that says anything about God's Son.

Some make the claim that no one can see the first person of the imagined and assumed trinity, which they imagine and assume is being referred to in John 1:18; 5:37; 6:46; 1 Timothy 1:17, but that one can see the second person of the imagined and assumed triune Jehovah, and thus they imagine and assume that only their imagined and assumed first person of "Jehovah" was seen by Adam and Eve, and thus that it had to be their imagined and assumed second person of Jehovah that is spoken of in Genesis 3:8. Of course, none of this in the Bible; all of this has to imagined, assumed, added to, and read into the scriptures.

As can be seen, the Hebrew words are given several different meanings in different translations. Not many of the Protestant commentators see Jesus in this verse. 

BDB gives the meaning of the Hebrew word often transliterated as "qol" (Strong's H963) as sound, voice. BDB gives the meaning of the Hebrew word (often transliterated as "halak", Strong's H1980) rendered as "walking" as "go, come, walk". Obviously, the rendering of the word as "voice" would not agree with the idea of "walking". Have you ever heard a voice walk? A voice could be heard as coming or approaching, but a voice itself does not walk. If the word "voice: is used to render "qol", the word "halak" would best be rendered as coming, or proceeding. If "qol" should be rendered as "sound", the Hebrew word "halak" could be understood as walking, coming, going, etc.

The scripture, actually says nothing about Adam and Eve seeing Jehovah, although they evidently realized his presence (Strong's #6440, panim or paneh, literally meaning face, but often used to signify presence). Nevertheless, even if they had seen some manifestation of Jehovah, it would have been one of the "various ways" spoken of in Hebrews 1:2. He could have appeared by means of one of his angels, or even by means of his firstborn son (Colossians 1:15), but this does not mean that we need to imagine and assume that Jesus is a person of his God, etc.

The fact is that Jehovah, the God of Abraham, Isaac and Jacob (Exodus 3:14,15) is nowhere in the Bible presented as being more than one person. Jehovah is presented as only one person in Deuteronomy 18:15-19 and is distinguished from being Jesus, who is the prophet like Moses that the one person who is Jehovah promised to raise up among the children of Israel. Peter makes this plain by his words as recorded n Acts 3:13-26. Micah 5:4 tells us that the promised Messiah was to stand and feed the sheep in the name and strength of his God, Jehovah. The default reasoning should not be to imagine, assume, add to, and read into the scriptures that Jehovah is more than one person that the God of the Messiah is only the first person of Jehovah, etc., but rather that Jesus is not Jehovah his God.

See also our study: Jesus is Not Jehovah (Yahweh)

Exodus 23:20,21,25 - God's Angel Before Israel

Exodus 23:20 - "Behold, I send an angel before you, to keep you by the way, and to bring you into the place which I have prepared." -- World English.

This scripture is being presented by some trinitarians as supposedly a reference to their added-on trinity dogma. One claims, "Though the word 'Trinity' is never found in the pages of Scripture,  It is a doctrine that is taught throughout the Scripture, both in the Tanakh and in the New Testament." In reality, Jehovah is presented as only one person throughout the Bible, and one cannot find the trinity doctrinal concept presented even once anywhere in the Bible. One has to created many trinitarian assumptions and then add those assumptions to, and read those assumptions into, any and every scripture presented that is claimed to be speaking of the added-on trinitarian concept.

It is the one person who is Jehovah who sent the angel to guide Israel. The default reasoning is that the angel whom Jehovah sent is not Jehovah who sent him. There is nothing in the verse that says that Jehovah is more than one person. Indeed, it is Jehovah who is speaking, who says he sent this angel; thus the default reasoning should be that this angel is not Jehovah Himself. Any thought that this angel is one of three persons, all of whom are Jehovah, has to be assumed beyond what is stated, added to what is stated, and read into what is stated.

Some combine this scripture with Malachi 3:1, where Jesus is referred to as the angel of the covenant, and in some vague manner apply the word "before" in that verse with the word "before" in Exodus 23:20, and evidently reason that this is proof that the angel in Exodus 23:20 is the Messiah, Jesus. In reality, the application of Malachi 3:1 is totally different from the application in Exodus 23:20. The combining of two scriptures in this manner is not "rightly dividing the word of truth." -- 2 Timothy 2:15, King James Version.

Many Bible Students, however, do believe that this angel was Jesus, as the prehuman Logos, the Son of God. The reality is, however, that no scripture actually presents Jesus as being one of Jehovah's angels. Nevertheless, if this angel was the prehuman son of Jehovah, this would still not mean that we need to imagine and assume that the verse is speaking of any alleged second person of the God of Abraham, Isaac and Jacob, as many trinitarian advocates claim. 

Exodus 23:21 - Pay attention to him, and listen to his voice. Don't provoke him, for he will not pardon your disobedience, for my name is in him. 

Jehovah's name -- authority from Jehovah -- was in the angel since Jehovah sent this angel and the angel did the work that Jehovah gave him to do. Jehovah directs the children of Israel to heed what the angel says, for what the angel says is what Jehovah Himself is directing the angel to say. (Exodus 23:21,22) Jehovah again refers to this angel as "my angel" in verse 23, again showing that the angel is not Jehovah Himself, but an angel whom Jehovah sent.

Some claim, based on what is said in Exodus 23:21, that this angel has the authority to pardon transgression, and evidently this is supposed to mean that the angel must be Jehovah, and therefore a person of Jehovah. Actually, what is said in Exodus 23:21 is that this angel "will not pardon your disobedience." It does not say that the angel has been given authority to pardon anyone. Nevertheless, the angel could have been given authority to pardon transgressions; his being given any such authority does not mean that we need to imagine, assume, add to, and read into the scripture that this angel is Jehovah, and further imagine, assume, add to, and read into the scripture that God is more than one person, etc.  Any authority the angel had is in fact that which was given to him and was not inherent to his being.

John 17:11

Some try to tie Exodus 23:20,21 with John 17:11, which they evidently read as saying that Jesus made the claim that God's name was given to Jesus. What Jesus actually prayed for was that Jehovah would keep his followers (whom/whoever Jehovah had given to him) in the name of his God and Father. In other words, "Keep them, whoever you have given me, in your name." This corresponds with Ezekiel 34:23, where Jehovah says that he set up "one shepherd" over his sheep. By his words recorded in John 10:16 and in its context, Jesus was declaring himself to be this one true --the genuine -- shepherd of his Father's sheep. (John 10:29) Nevertheless, if it is thought that Jesus is Jehovah, the God of Abraham, Isaac and Jacob, because the name Jehovah was given to Jesus, this would actually mean that Jesus was not Jehovah until his God gave to Him the Holy Name, which really doesn't make sense.

Nevertheless, was the name of Jesus' God in Jesus? Yes, in the sense that Jesus came in the name of Jehovah, his God, and he stands and feeds the sheep in the name of Jehovah, his God and Father. -- Deuteronomy 18:15-19; Psalm 118:26; Micah 5:4; Matthew 21:9; 23:13,39; Mark 11:9,10,26; 13:35; Luke 13:35; 19:38; John 5:43; 10:25; 12:13; Ephesians 1:3.

Exodus 23:25 - And ye shall serve Jehovah your God, and he will bless thy bread, and thy water; and I will take sickness away from the midst of thee.  -- American Standard Version.

According to some, the above speaks of two different persons as being Jehovah, since Jehovah refers to Himself as "he" and also "I". The reasoning appears to be that since Jehovah speaks of Himself in both the third person and second person in the same sentence, we thus need to imagine, assume, add to, and read into the scripture that Jehovah is more than one person, etc. Actually, there is no reason to imagine and assume anything beyond what is written related to Exodus 23:25 as in Exodus 31:17, where Jehovah again speaks of himself in the first and third person.

The more logical reasoning should be that Jehovah spoke of Himself in the third person to emphasize that it was indeed He, and not a false god or some man, who gives this blessing.

Nothing in any of this actually gives us reason to conjure up and presume that this angel is a person of Jehovah, or even that this angel is Jesus, although we can say that the latter is a possibility; if it is so, the Bible says nothing about this angel or any other angel of Jehovah as being Jesus. Definitely, there is nothing in these verses, or any place else in the Bible, about a triune God, or that God is three persons, or that Jesus is Jehovah, the God of Abraham, Isaac and Jacob, etc.

Ronald R. Day, Sr.

Revelation 5:13,14 - The Elders Fell Down and Worshiped

The above scriptures are sometimes presented as proof of the trinity, evidently assuming the two persons of the alleged trinue God are being worshipped by the elders.

However, it is not specifically stated who the elders worshipped. It could be that they worshipped the God of Jesus, as in Revelation 7;11. In other words, they could have fallen down to worship "Him who sits on the throne", which is the only true God, the God of Jesus, as we have shown in our study: God, Who Was, Is and Is to Come.

However, even if the elders did fall down and give worship to Jesus, it does not mean that we need to imagine and assume that they were worshiping the Lamb as being God Almighty. Some trinitarians have claimed that the worship is given equally to God and the Lamb, and that this thus means that the Lamb is presented as being a person of God, etc. Again, such is not stated, and even if the Lamb is included in being worshiped, this would not mean that anyone was giving worship to Jesus as being God Almighty any more than when the people worshiped Jehovah and the king as recorded in 1 Chronicles 29:20 means that the king was being worshiped as being Jehovah, the God of Abraham, Isaac and Jacob.

Any thought that there is anything in Revelation 5:13,14 about a triune God has to be imagined and assumed beyond what is stated, added to what is stated, and read into what is stated. Indeed, it would call for many assumptions that would have to also be imagined beyond what is written and those assumptions would be to be added to and read into what is stated.

Links to some of our studies related to the Worship of Jesus

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Acts 4:12 – The Only Name Given By Which We Are Saved

The question has been asked, If the name “Jehovah/Yahweh” is so important, then why does Acts 4:12 say, “There is salvation in no one else; for there is no other name [v10 Jesus Christ] under heaven that has been given among men, by which we must be saved”? Would this not have been the logical place for God to have used the name “Jehovah”?

Acts 4:12 in the World English reads:

There is salvation in none other, for neither is there any other name under heaven, that is given among men, in [Greek, Strong’s #1722, instrumental “en”, by means of] which we must be saved!

From the Westcott & Hort Interlinear:

Acts 4:12
kai ouk estin en allw oudeni hee swteeria oude
AND NOT IS IN OTHER NO ONE THE SALVATION, NEITHER
2532 3756 1510_2 1722 0243 3762 3588 4991 3761

gar onoma estin heteron hupo ton ouranon to
FOR NAME IS DIFFERENT UNDER THE HEAVEN THE
1063 3686 1510_2 2087 5259_5 3588 3772 3588

dedomenon en anthrwpois en hw dei
HAVING BEEN GIVEN IN MEN IN WHICH IT IS NECESSARY
1325 1722 0444 1722 3739 1163

swtheenai heemas
TO BE SAVED US.
4982 1473_95

There is nothing in Acts 4:12 that robs the Holy Name of the Most High of its importance. The name “Jesus” is “given among men” from the God and Father of Jesus (Ephesians 1:3; 1 Peter 1:3) as the name by which men must be saved. As an office, the God and Father of Jesus has exalted the name of Jesus above every name (Philippians 2:9), excluding that name (office, position) which only belongs to the Most High. (1 Corinthians 15:27) Nothing in the scripture says that the name of Jesus replaces the importance of the name of His God, Jehovah. -- Micah 5:4; Ephesians 1:3.

Jesus was sent by his God, Jehovah, speaks for his God Jehovah, and represents his God Jehovah, the God of Abraham, Isaac and Jacob. — 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; Acts 3:13-26; Hebrews 1:1,2; Revelation 1:1.

Some, however, would claim that Jehovah speaks of Himself as being the "only savior", and from this they reason that Jesus must Jehovah, since --  according to their reasoning -- there is only "one savior." Actually, the Scriptures say that there is no savior (or salvation) besides (apart from) him. (Isaiah 43:10) Jehovah sent many saviors to Israel, but these saviors were not besides (apart from) Jehovah. (Nehemiah 9:27) Likewise, Jehovah sent his firstborn son to be the savior of the world. Since Jesus was sent by his God, Jehovah, he was not a savior besides (apart from) his God, Jehovah.  -- Isaiah 61:1,2; John 3:17; 8:42; 10:36; 17;3; Galatians 4:4; 1 John 4:9,10.

Jesus receives his power and strength from Jehovah, his God. — Psalm 2:2,7,8; 110:1,2; Isaiah 9:6,7; 61:1; Micah 5:4; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14; John 17:1,3; Acts 2:36; Ephesians 1:3,17-23; Hebrews 1:2,6.

As shown in the Interlinear above, the Greek word transliterated as “EN” is instrumental. Jesus is the only instrument that God uses to pay the price necessary to deliver man from the condemnation in Adam, thus it is only logical that Paul would say that there is no other name by means of which we are saved. In other words, the only Most High is the ultimate savior, Jesus is the instrument that the Most High uses to bring salvation. 

References:

Links to Studies Related to Jesus as "Savior"

Links to Studies Related to God's Holy Name

https://biblehub.com/greek/1722.htm

Matthew 19:16-22, Mark 10:17-22, Luke 18:18-23 - Agathos

Was Jesus claiming to be God Almighty in his words recorded in Matthew 19:16-22, Mark 10:17-22, or Luke 18:18-23? Was he claiming that he was not God Almighty?

The word-for-word translation of Matthew 19:17 as presented from the Westcott and Hort Interlinear without the added words and punctuation:

THE BUT SAID TO HIM WHY ME ASK ABOUT THE GOOD ONE IS THE GOOD IF BUT YOU ARE WILLING INTO THE LIFE TO ENTER BE OBSERVING THE COMMANDMENTS

The word-for-word translation of Mark 10:18 as presented from the Westcott and Hort Interlinear without the added punctuation:

THE BUT JESUS SAID TO HIM WHY ME YOU ARE SAYING GOOD NO ONE GOOD IF NOT ONE THE GOD

The word-for-word rendering of Luke 18:19, without the added punctuation:

SAID BUT TO HIM THE JESUS WHY ME YOU ARE SAYING GOOD NOT ONE GOOD IF NOT ONE THE GOD

These verses are often referred to by trinitarians, oneness believers, and some others as being proof that Jesus was claiming that he is God Almighty. Non-trinitarians often refer to Jesus' words as proof that Jesus is not God Almighty. Not all trinitarians use these verses as proof that Jesus is God. Many do realize that Jesus was simply discussing the point of goodness as being from God. We believe that there is nothing in these verses that either supports that Jesus is God Almighty, or that Jesus is not God Almighty. The discussion was not about whether Jesus was God Almighty, nor was Jesus' reply meant to say that he was claiming to be God Almighty, or that he was disclaiming to be God Almighty. What Jesus said in the Greek text does not actually state, as many claim, that only God is good, although it could certainly be said that Jesus was saying God is the source of goodness, and this would imply indirectly that as the source of goodness, only God is good, and that anyone else who is good is of God. Jesus was evidently, in effect, stating, "I am with the Father who sent me." (John 8:18) Jesus, rather than claiming to be God, consistently claimed to have learned from God, from God, sent by God, delivering the words of his God, doing the works of his God, and in obedience to his God (Matthew 10:40; Mark 9:37; Luke 4:18 [see Isaiah 61:1,2],  Luke 9:48; 10:16; John 4:34; 5:24,30,36,37; 6:29,33-40,44,57; 7:16.17,28,29,33; 8:16,18,26,28,40,42; 9:4; 10:36; 11:42; 12:44,45,49; 13:3,20; 14:24; 15:21; 16:5,27; 17:8,21,23,25; 20:21), and Matthew 19:16-22, Mark 10:17-22, Luke 18:18-23 should be understood in harmony with this. 

Nevertheless, there is definitely nothing in Matthew 19:16-22, Mark 10:17-22, or Luke 18:18-23 that presents the God of Abraham, Isaac and Jacob as being more than one person, nor does Jesus say he is the God of Abraham, Isaac and Jacob, as many trinitarians, oneness believers, and some others like to imagine, assume and read into his words.

However we may understand these verses, it must be in harmony with Isaiah 61:1,2; Micah 5:4; John 17:1,3; Acts 3:13-26; 1 Corinthians 8:6; Hebrews 1:1,2, and many other scriptures. Jesus, in effect, was claiming to be what he had elsewhere claimed to be, the one whom Jehovah sent, the Messiah. Jesus speaks the words given to him from the only true Supreme Being. 1 Corinthians 8:6 definitely distinguishes Jesus from the "one God" of whom are all. Hebrews 1:1,2 distinguishes Jesus from being the God who spoke through his prophets Abraham, Isaac and Jacob. Not once in any scripture is the God of Abraham, Isaac and Jacob presented as being more than one person or individual, and not once is Jesus presented as being a person of the God of Abraham, Isaac and Jacob. -- Exodus 3:13,14; Deuteronomy 18:15-19; Isaiah 61:1; John 3:34; 5:19; 6:29; 7:16,28; 8:26,28,42; 10:36; 12:44-50; 14:10,24; 17:1,3,8; Acts 3:13-26; 1 Corinthians 8:6; Galatians 4:4; 1 John 4:9,10.

While Jesus was not denying that he was good, he did acknowledge that his God is the source of his goodness. He was certainly not saying that no one else in the universe is good except his God and Father. Such would have meant that he was claiming that no one else in the universe is "good". It would also mean that the word "good" could not be used of anyone in the Bible except that the person be God Almighty. The Greek word that Jesus used for "good" is often transliterated as agathos. Was Jesus here saying that the word transliterated "agathos" (Strong's G18) above could not be used of anyone but God Almighty? Obviously not, since Jesus and others use the word "agathos" of many persons other than the one true God. (Matthew 5:45; 12:35; 25:21,23; Luke 6:45; 8:15; 19:17; 23:50; Acts 11:24; 2 Corinthians 5:10; 9:8; Galatians 6:10; Ephesians 2:10; 4:28,29; 6:8; Philippians 1:6; Colossians 1:10; 2 Thessalonians 2:17; 1 Timothy 1:5,19; 5:10; Titus 2:5; 3:1; Philemon 1:14; Hebrews 13:21; 1 Peter 2:18; 3:11,13,21; 3 John 1:11) The "good" in all of but God, however, is due what they have received from God; likewise with Jesus.

Some like to point to John 10:11,14 as being proof that Jesus was claiming to be God Almighty since Jesus stated that he was the Good Shepherd. Jesus, however, did not use the word "agathos" in John 10:11,14, but rather he used the word often transliterated as "kalos" (Strong's G2570). The word has different meanings, and should be applied according to context. One of the meanings of this word is "genuine". In the context, we believe Jesus was saying that he was the "genuine shepherd" appointed by Jehovah as opposed to the false shepherds who had not actually been given the sheep. The sheep of Jesus are given to him from the one person who is the God of Abraham, Isaac and Jacob. Jehovah is the Most High Shepherd; Jesus is the "genuine" (Kalos, Strong's #2570) shepherd appointed over the sheep by the Most High Shepherd, as opposed to the false shepherds. The Most High Shepherd Jehovah judges His sheep through, by means of the genuine shepherd whom he has appointed. -- Psalm 23:1; 96:13; 98:9; Ezekiel 34:2-24; John 5:22,23; 10:11-17,29; Acts 10:42; 17:31; Romans 2:16; 14:10; 1 Corinthians 4:5; 2 Corinthians 5:10.

Matthew 19:16-22, Mark 10:17-22, or Luke 18:18-23, however, were written in Koine Greek which uses syntax that is often a lot different from what we use in English. Sometimes a translation that is too literal may lose the intent of what is being said, as well as fail to harmonize what is said with other scriptures, and thus the scriptures could seem to be contradicting each other. Nevertheless, it is also possible that the translator may misunderstand what is being said, and add words or give a definition based on his misunderstanding. At any rate, Jesus must have been presenting to the rich young man a statement to show who is the source of all goodness, even Jesus' own goodness. He more than likely wanted the young man to know that he was not "good" of himself, that all goodness comes from his God and Father. (Ephesians 1:3) Jesus, of course, never fell short of the glory of his God through sin; he was always 100% obedient to his God and Father. (Romans 3:23; 2 Corinthians 5:21; 1 Peter 2:22-24; 1 John 3:5) Jesus' body of flesh was prepared especially for him aside from the condemnation through Adam that is upon all men. (Romans 5:12-19; Hebrews 10:5) Thus, although Jesus suffered as though he was a sinner, he was not actually of sinful flesh, but through his obedience to his God, he showed that a sinless man could remain obedient, thereby condemning sin the flesh. (Romans 8:3) The rich young ruler was referring to Jesus as "Good Teacher," thus, Jesus was letting him know that if he (Jesus) is "good", then he must be who He claimed to be, the promised Son of the Man, David, whom God sent (Isaiah 61:1; Matthew 10:40; Mark 9:37; Luke 4:18; 9:48; 10:16; John 4:34; 5:24,30,36,37; 6:38,39,44,57; 7:16,28,29,33; 8:16,18,26,29,42; 9:4; 11:42; 12:44,45,49; 13:20; 14:24; 15:21; 16:5; 17:1,3,8,18,21,23,25), for apart from God, no one is "good."

Although we do not believe Jesus was claiming to be the God of Abraham, Isaac and Jacob as do the some of the authors of the work we quote below, we do believe these comments are correct:

What he [the rich young ruler] might have seen and failed to see was that the good desires of which he was conscious in himself, and the good words and works which he recognized in Christ, all came from God. The man was too self-confident, too certain that of his own will and power he could do what would win eternal life. Christ, by attributing His own goodness entirely to God (John 5:9-30) cheeks this self-confidence. -- "Commentary on Mark 10". "Cambridge Greek Testament for Schools and Colleges". https://www.studylight.org/commentaries/cgt/mark-10.html. 1896.

John Meggison states:

Paraphrased this answer would mean: “Is this merely a mark of courtesy? Or do you recognize the fact that there is only one standard of goodness, which is represented by God the Father, and that therefore in calling me good you are recognizing not only this divine standard but me as a teacher whom God approves.” Doubtless our Lord’s words were calculated to set the young man thinking -- “This teacher claims to be of God, his claim is either true or false; he is therefore a true prophet or a false one. I have called him Good Master. If I have been sincere, if this is the result of my previous investigation of his teachings, I ought to be willing to accept whatever answer he gives me as of divine direction, and obey promptly.”

Carl Hagensick (not a trinitarian):

When a rich ruler approached Jesus, calling him "Good Master," Jesus answered, "why callest thou me good? There is none good but one, that is, God." It is unclear whether Jesus was here denying his own essential goodness, or challenging the ruler to realize that if he used that epithet for Jesus, he must also recognize him as the Messiah. In either case, it is obvious that to be completely objectively good is above the capabilities of mortal man.

In the first chapter of Genesis the word "good" is used six times to describe God’s evaluation of each progressive creative day. Here the sense of the word is "perfect." Thus "goodness" and "perfection" are closely related concepts. That which qualifies a work as perfect is revealed in Deuteronomy 32:4, "His work is perfect, for all his ways are just" (NAS).

Our goodness is only a reflection of God’s goodness. This is borne out in 2 Thessalonians 1:11, "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power."

http://www.heraldmag.org/1998/98so_6.htm

See also our study:
Does the Law Covenant Give Everlasting Life?

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.

Acts 7:55-59 - Stephen Saw God's Glory

Acts 7:55 - But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
Acts 7:56 - and said, "Behold, I see the heavens opened, and the Son of Man standing at the right hand of God!"
Acts 7:57 - But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord.
Acts 7:58 - They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul.
Acts 7:59 -They stoned Stephen as he called out, saying, "Lord Jesus, receive my spirit!"  - World English.

It is sometimes claimed that in these verses, the alleged three persons of the alleged Trinity are seen.

 One states:

All three persons of the Trinity are present in this narrative, although God mainly functions as a reference point for Jesus. Jesus is shown as having divine standing, the ability to receive souls and forgive sins. The Holy Spirit reveals divine visions to those who are faithful.

The real truth is that throughout Acts 7, the word "God" refers to only one person. He is not presented as being three persons, nor is Jesus presented as being his God, Jehovah. No scripture presents Jesus' God, the God of Abraham, Isaac and Jacob (Isaiah 61:1,2; Micah 5:4; Acts 3:13-26; Ephesians 1:3), as being more than one person, nor does any scripture present Jesus as being his God, Jehovah.

The scripture does not say that Stephen actually saw God, since no man can see God (John 1:18; 1 John 4:12), but he did, evidently by means of a vision or some other form of revelation, see the glory of God. 

Since Jesus is nowhere in the Bible depicted as being the "one God" of whom are all, and since Paul distinguishes Jesus from the "one God" of whom are all by telling us that Jesus is the "one Lord" through whom are all,  (1 Corinthians 8:6) the default reasoning should be that Jesus is not Jehovah, the God of Abraham, Isaac and Jacob, who is the "one God" of whom are all.

Jesus receives authority to forgive sins from his God, Jehovah. -- Micah 5:4; Matthew 9:8.

Jesus receives his divine standing in heaven from his God, Jehovah. -- Micah 5:4; Psalm 110:1; Acts 2:33; 5:31; Ephesians 1:3,17-23; Philippians 2:9-11.

Indeed, all that Jesus says and does is not of himself, but is from his God, Jehovah. The one person who is God in Acts 7:55 performs His work through Jesus. -- Isaiah 11:2,3; 61:1,2; Micah 5:4; Acts 17:22-30; 1 Corinthians 8:6, As Jesus said, "I can of myself do nothing." -- John 5:30.

Jesus' God is the source of life to us, but the only way we can be reconciled to Jesus' God is through Jesus and his sacrificial death. -- John 14:6; Romans 5:10; 2 Corinthians 5:18; Colossians 1:21,22.

As the instrument of his God, Jesus has given to us the words of life from his God and Father. -- Deuteronomy 18:15-19; Isaiah 61:1,2; Micah 5:4; John 1:18; 3:34; 5:19; 6:63; 7:16,28; 8:26,42; 12:44-50; 14:10,24; 17:2,3,6; Acts 3:13-26; 1 John 5:20.

As with all scriptures often presented to support the triune God concept, that concept has to be added to and read into what is actually stated in acts 7:55-59.

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Revelation 10:6 - He Who Created

Is Jesus presented in Revelation 10:5 as being the Creator?

Revelation 10:5 - The angel who I saw standing on the sea and on the land lifted up his right hand to the sky,
Revelation 10:6 - and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it.

Revelation 10:6 is sometimes presented as proof that Jesus is the Creator and that Jesus is God Almighty.

Actually, Jesus is not mentioned anywhere in Revelation 10. It should be obvious, however, that He by whom the angel swears is not Jesus, but rather it is the God and Father of Jesus. -- Micah 5:4; Ephesians 1:3.

What some appear to think, however, is that the voice from heaven spoken of in Revelation 10:4 is the voice of Jesus (Revelation 1:17-19) and then they would associate the One by whom the angel swears to be Jesus, the voice from heaven. There are two suppositions required for this claim: 1) One would have to assume that "the voice" of Revelation 10:4 is Jesus of Revelation 1:17-19, and 2) one would have to assume the angel is referring back to that "voice" as being the One "who lives forever and ever" of verse 6. Jesus, of course, now that he has been raised from the dead, dies no more, and thus he does live forever. 

Some, however, claim that the "strong angel" of Revelation 10:1-7 is Jesus. If this is so, then Jesus was swearing by someone who is not himself. Obviously, that one by whom he would be swearing is Jehovah, his God (Isaiah 61:1,2; Micah 5:4), the One spoken of in Nehemiah 9:6 and Psalm 148:1-7.

What do not find in anywhere in Revelation 10 (or anywhere else in the Bible) is the idea that God is more than one person. Nor do we find any idea that Jesus is his own God and Father, as some claim. Such ideas have to be added to and read into what is stated. Since Jehovah is depicted as being the God of Jesus (Isaiah 61:1,2; Micah 5:4; Ephesians 1:3), and since Jesus is not the "one God" of whom are all (1 Corinthians 8:6), the default reasoning should be that Jesus is not his God, Jehovah.

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