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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Psalm 33:6 -- The Word, Jehovah, and God's Breath

Psalms 33:6 - By the word of Jehovah were the heavens made, And all the host of them by the breath of his mouth. -- American Standard Version.

It is being claimed that all three persons of the alleged "Holy Trinity" are spoken of in Psalm 33:6. The claim is "Lord = Father; word = Son; breath = Spirit."

We should note that there is no form of any Hebrew word that means "Lord" in this verse. What most translations do is change God's Holy Name to "the Lord" in this and most verses of the Bible. The American Standard Version more properly renders God's Holy Name by the English form of "Jehovah".

Oddly, however, by making "Lord = Father", this would mean that Jehovah is presented as being only one person, not three persons. Of course, the trinitarian will imagine, assume, add to, and read into the scripture that Jehovah in the Old Testament can refer to the Father alone, and then further imagine, assume, add to, and read into the scripture what this actually means is the Jehovah's breath is also Jehovah and Jehovah's word is also Jehovah, and then they would further imagine and assume Jehovah's word is a person of Jehovah and that Jehovah's breath is a person of Jehovah, making Jehovah appear to be three persons. 

The Hebrew word that is rendered as "breath" is a form of the same word that means "spirit". The word does not always, however, refer to God's Holy Spirit. Ellicott tells us:

The breath of his mouth. — This is plainly only a synonym for word. (Comp. Isaiah 11:4, where “breath of his lips” is used for the Divine sentence of judgment upon the heathen.)

From the Cambridge Bible for Schools and Colleges, we read:

The breath of his mouth is synonymous with the word of the Lord: together they represent and God said in Genesis 1:3 ff. The parallelism and the addition of his mouth seem to exclude a reference to the spirit of God in Genesis 1:2, though the word in the original is the same.

In Psalm 33:6 we cannot be certain that "word" is referring to the Logos of John 1; Revelation 19:13. One could imagine and assume this to be so, but then one would have to further imagine and assume that the "word" of Jehovah is, in fact, Jehovah, and further imagine and assume that "word" in this verse is a person of the imagined and assumed triune God. Likewise, with Jehovah's breath; one would have to imagine and assume that Jehovah's breath here is referring to Jand then further imagine and assume the Jehovah's breath is Jehovah, and further imagine and assume that Jehovah's breath is a person of Jehovah, etc. 

Psalm 33:6 is evidently speaking of the creative works of Genesis 1:1-2:1. God (ELOHIM) throughout Genesis 1 is presented as being only one person, as can be seen by its usage in Genesis 1:2. In Genesis 1:2, God's spirit is presented as belonging to the one person who is ELOHIM. We believe that this one person is the same one ELOHIM who is the God of the Messiah as spoken of in Micah 5:4; We believe the LOGOS of John 1:3,10 is the one whom ELOHIM speaks to Genesis 1:26. Thus, we do find that Jehovah, and Jehovah's spirit, and Jehovah's Logos are all referred to in Genesis 1. This does not mean that we need to imagine, assume, add to, and read into the Bible that Jehovah is more than one person, etc. 

If the form of the word transliterated as “dabar” (word) refers to Jesus, we know that Jehovah did use his Son in the creation of the skies over the planet earth, and that in doing so, he also used His Spirit, which is likened to His mouth. Whatever God does through agencies is as truly His work as though he were the direct Actor, since all those agencies are of his creation; just as a contractor for a building is said to build a house, though he may never have lifted a tool towards it. He does it with his materials and through his agents. Often in the scriptures, we read of various servants of God who performed great acts on behalf of God. Nevertheless, at the same time the scriptures may refer to these acts as being performed by Yahweh (Jehovah) himself. (A few examples: Exodus 3:8,10,12; 12:17,51; 18:10; Numbers 16:28; Deuteronomy 32:12; Judges 2:6,18; 3:9,10; 6:34; 11:29; 13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6) Thus, when we read that Yahweh (Jehovah) — God — created the heavens and the earth, (Genesis 2:4.) we are not to suppose that he personally handled it. Creation did not spring instantly into order; for we read that time was used–six days or epochs. (Genesis 1:3-31; Exodus 20:11; 31:17) We are told plainly that all things are of or from the Father. (1 Corinthians 8:6) God certainly made use of his spirit -- his energy; yet that energy was channeled through his firstborn Son. The Son of God, afterward called Jesus, was used in the creation of the world of mankind. (John 1:3,10; Hebrews 1:8-12.) Additionally, when we turn to Genesis, we find it stated that the power which created was God’s Spirit –“The Spirit of God brooded over the face of the waters.” (Genesis 1:2.) Hence the only reasonable inference is, that it was the spirit, energy, will, of Jehovah, working through His Son, executed by means of the Son. Assuming that Jehovah’s son and His Holy Spirit are being referred to in Psalm 33:6, this still does not give any reason to further assume that God’s Son is God Himself, and that God’s Spirit is a person of Himself, etc.

However, if the word “ruwach” refers to “breath”, this would mean that the Psalmist is speaking figuratively; indeed, the use of the word “mouth” would lend to this understanding. In other words, by saying “breath of his mouth”, we should not think that Jehovah actually "breathes", or that he actually has a physical mouth, but rather the Psalmist provides a figurative illustration of God’s making all things in the skies by means of his command. While God’s spirit could be figuratively referring to His Holy Spirit as His “mouth” (Deuteronomy 8:3; 1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21), the usage in Psalm 33:6 does not seem to be referring to such. “For He spoke, and it was done ; He commanded, and it stood fast.” — Psalm 33:9.

The emphasis in the verse is certainly not about any trinity of persons, but rather that all this creation are works of Jehovah, not of man, “For he spoke, and it was done. He commanded, and it stood firm.” (Psalm 33:9) Indeed, “Jehovah brings the counsel of the nations to nothing. He makes the thoughts of the peoples to be of no effect,” whereas “The counsel of Jehovah stands fast forever, The thoughts of his heart to all generations.” — Psalm 33:10,11. 

-- Rondld R. Day, Sr.

Jesus' Transfiguration and Baptism

It is being claimed that both at the Transfiguration of Jesus on Mount Tabor, and at the Baptism of Jesus in the Jordan, the Holy Spirit appears, and the voice of the Father utters from heaven that Jesus is His beloved Son, in whom He is well-pleased. It is further claimed that these in these scriptures that are explicit in saying that God is three persons, one in essence and undivided. In context, this is being offered as proof that the Bible writers presented God as being three persons. Yet, in reality, in harmony with the Bible as a whole, we find nothing in the scriptural reference to Jesus' transfiguration or his baptism that presents the God of Abraham Isaac and Jacob as being three persons.

Transfiguration of Jesus

"The Transfiguration"
by Dore

The transfiguration of Jesus is recorded in Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36 and Peter refers to it in 2 Peter 1:16-18. In none of these scriptures, however, do we find the God of Israel is presented as three persons. Any such idea has to be added to, and read into, these scriptures. We do find that the voice of Jesus' God (Micah 5:4; Ephesians 1:3; 1 Peter 1:3) was heard, and many would imagine and assume that the cloud spoken of is God's Holy Spirit, but nothing at all is said about Jesus, the voice of this Father and the cloud as all being persons of the same one God of whom are all. Indeed, 1 Corinthians 8:6 identifies only one person as being the one God of all, and Jesus is distinguished from being that "one God" since Paul speaks of Jesus as being the "one lord" through whom are all. Jesus further distinguishes himself from being the only true God in John 17:1,3, where he identifies his God and Father (Ephesians 1:3) as being that only true God, and then, in effect, shows that he is not the "only true God" by saying that "the only true God' who had sent him. The "only true God" in John 1:13 thus corresponds with the Lord Jehovah of Isaiah 61:1, and the Messiah includes himself when referring to the Lord Jehovah as "our God [Elohim]" in Isaiah 61:2. This corresponds to Micah 5:4, where Jehovah is depicted as being the God [Elohim] of the Messiah.

The Baptism of Jesus

Jesus' baptism is recorded in Matthew 3:13-16; Mark 1:9-13; Luke 3:21,22; and John 1:32-34. In none of these scriptures do we find that the God of Abraham, Isaac and Jacob is being presented as being three persons. As with the transfiguration, the trinity concept has to be formulated beyond what is written, added to what is written and read into what is written. These scriptures do speak of Jesus, and the voice of Jesus' God and Father and it speaks of God's Spirit descending like a dove. Nothing, however, is said about these three as being the "one God" of whom are all, the God of Abraham, Isaac and Jacob. Nothing said about God Almighty being three persons. Indeed, Acts 3:13; 1 Corinthians 8:6, and Hebrews 1:1,2 identify only one person as being the God of Abraham, Isaac and Jacob, and Isaiah 61:1,2; Micah 5:4; John 17:1,3; Acts 3:13-26; Ephesians 1:3,17-26; 1 Peter 1:3 all identify that one person as being the God and Father of Jesus.

Finally, Matthew 28:19 is added to this, as though this verse is speaking of triune God. We have discussed Matthew 28:19 elsewhere, and will not spend too much time on this here.

There is definitely nothing in Matthew 28:19 that presents the God of Abraham, Isaac and Jacob as being three persons; again the idea has to be presumed beyond what is stated, added to what is stated, and read into what is stated. Baptizing in the name of, in the authority of the God and Father of Jesus, and in the name, in the authority of, of the one whom the one God sent, and in the name, the authority, of the Holy Spirit of the one God, does not at all designate the three as all being the "one God" of whom are all. 

Is there anything in any of these verses that "are explicit in saying that God is three persons, one in essence and undivided"? Actually, there is nothing at all in any of the verses that is explicitly presenting the God of Abraham, Isaac and Jacob as being "three persons." Indeed, rather than there being anything that explicitly presents such a concept. the concept has to be created beyond what is stated and many assumptions have to be formulated beyond what is stated which have to be added to, and read into, what is actually stated in order to make the scriptures appear to be speaking of three persons all of whom are the "one God" of whom are all, etc.  Imagining and assuming that what has to be imagined and assumed is "explicit" is certainly not sound reasoning.

By Ronald R. Day, Sr.

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