WHO IS JESUS -- GOD OR “A GOD”?
--A. Ralph Johnson
INTRODUCTION:
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THE BLIND MEN AND THE ELEPHANT
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THERE WERE SIX MEN of Indostan To learning much inclined, Who went to see the elephant (Though all of them were blind), That each by observation Might satisfy his mind. |
The First approached the elephant, And, happening to fall Against his broad and sturdy side, At once began to bawl: “God bless me! but the elephant |
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The Second, feeling of the tusk, Cried: “Ho! what have we here So very round and smooth and sharp? To me 'tis mighty clear This wonder of an elephant Is very like a spear!” |
The Third approached the animal, And, happening to take The squirming trunk within his hands, Thus boldly up and spake: “I see,” quoth he, “the elephant Is very like a snake!” |
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The Fourth reached out his eager hand, And felt about the knee: “What most this wondrous beast is like Is mighty plain, “quoth he; “`Tis clear enough the elephant Is very like a tree.” |
The Fifth, who chanced to touch the ear, Said: “E'n the blindest man Can tell what this resembles most; Deny the fact who can, This marvel of an elephant Is very like a fan!” |
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The Sixth no sooner had begun About the beast to grope, Than, seizing on the swinging tail That fell within his scope, “I see,” quoth he, “the elephant Is very like a rope!” |
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And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong! |
So, oft in theologic wars The disputants, I ween, Rail on in utter ignorance Of what each other mean, And prate about an elephant Not one of them has seen! -John Godfrey Saxe |
1Tim. 3:16. And without controversy great is the mystery of godliness: God [1] was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
Colossians 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
Heb. 11:1. Faith is the substance of things hoped for; the evidence of things not seen.
Rom. 8:24. For in hope were we saved: but hope that is seen is not hope: for who hopes for that which he sees?
We do not understand magnetism but we believe in it because of evidence it exists. Those who deny there is mystery concerning God are in contradiction to what His word says.
Isa. 55:8. For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. (ASV)
Isa. 46:5. To whom will ye like me, and make me equal, and compare me, that we may be like?
Isa. 40:25.
25 To whom then will ye liken me, that I should be equal (to him)? saith the Holy One.
People try rationalize God by comparing Him to things with which they are familiar. Thus they confine him into a box of their own limitations and experiences.
Rom. 11:33.
O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!
Deut. 29:29. There are things God has not revealed.
29 The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.
THERE IS ONE GOD
Deut. 6:4 Hear, O Israel: Jehovah [#3068] our God [#0430 eloihim --plural] is one [#259 echod] Jehovah [#3068]:
Mark 12:29. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord [#2962 kurios] our God [#2319 theos --singular] is one Lord [#2962 kurios] KJV
Non-trinitarians argue that in Mark 12:29 Jesus translated “eloihim” in Deut. 6:4 with “Theos” (singular) and therefore the Hebrew must be singular. This is not grammatically correct. Eloihim is unquestionably plural. The difficulty has to do with Hebrew idiom which, in spite of the plural form, regards God as one. If Jesus had used the plural in Greek, it would have conveyed the idea that Jehovah was many Gods, which Deut 6:4 specifically rejects. That does not conflict with the plural nature of the one God.
Note: “one” (“echod,” #259) may indicate unity in plurality.
Gen. 2:24. Two shall be one [echod] flesh.
Ezek. 37:16. Two sticks become one [echod].
Zech. 11:8. One month was composed of 28 days
Num. 12:23. The spies returned with one cluster of grapes.
Deut. 32:39. See now that I, even I, am he, and there is no god beside me
Isa. 43:10. Before me there was no God formed, neither shall there be after me.
Isa. 44:6 Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God….
8 Fear ye not, neither be afraid: have I not declared unto thee of old, and showed it? and ye are my witnesses. Is there a God besides me? yea, there is no Rock; I know not any.
Isa 45:5 I am Jehovah, and there is none else; besides me there is no God. I will gird thee, though thou hast not known me; 6 that they may know from the rising of the sun, and from the west, that there is none besides me: I am Jehovah, and there is none else.
21 Declare ye, and bring it forth; yea, let them take counsel together: who hath showed this from ancient time? who hath declared it of old? have not I, Jehovah? and there is no God else besides me, a just God and a Saviour; there is none besides me. 22 Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.
If there is only one God and Jesus is called God then God must be plural in nature.
OBJECTION:
This means there is only one supreme God. It does not rule out lesser gods.
ANSWER:
Non-Trinitarians insist that Trinitarians are polytheists because they claim three persons in one godhead yet they themselves claim the father and son are two Gods. If they believe in two gods, does that not make them polytheists? According to this reasoning, we could have a whole pantheon of gods to which we “do obeisance,” so long as we regard them as lesser than the chief God.
THE NAME OF GOD IS “JEHOVAH” (Hebrew: JHV)
Isa 42:8. I am Jehovah, that is my name; and my glory will I not give to another,
Exodus 3:13-15 13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God ['Elohiym] of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And God ['Elohiym] said unto Moses, I AM THAT I AM [hayah asher hayah]: and he said, Thus shalt thou say unto the children of Israel, I AM [hayah] hath sent me unto you.15 And God ['Elohiym] said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah God ['Eloheey] of your fathers, the God ['Elohiym] of Abraham, the God ['Elohiym] of Isaac, and the God ['Elohiym] of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
Exodus 6:3 3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known to them.
In Jesus (“Jehovah Saves”-Mat 1:21) this name was made known through all the earth.
Philip. 2:12 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Baptized in the name of the Lord Jesus (Acts 2:38; 8:16; 10:48; 19:5; 22:16; Rom. 6:3; Gal 3:27)
THE CONCEPT OF THE TRIUNE GOD
Matthew 28:19 19 Go ye therefore, and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit:
Matthew 28:19
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Go ye |
therefore, |
teach |
all |
the |
nations, |
baptizing |
them |
into |
the |
|
Poreuthentes |
sun |
mathēteisate |
panta |
ta |
ethnē |
baptizontes |
autous |
eis |
to |
|
name |
of the |
father |
and |
of the |
son |
and |
of the |
holy |
Spirit. |
|
onoma |
tou |
patros |
kai |
tou |
huiou |
kai |
tou |
hagiou |
pneumatos, |
“Name” is singular. There is only one name, but three persons are represented in that name.
John 10:30 I and my Father are one.
1John 5:7 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit: and these three are one.
Because this is not found in any early manuscript most scholars regard this passage as not authentic. However, it is quoted as early as Cyprian, 250 A.D.:
“The Lord says, ‘I and the Father are one; [John 10:30]’ and again it is written of the Father, and of the Son, and of the Holy Spirit, “And these three are one.” [1John 5:7] And does any one believe that this unity which thus comes from the divine strength and coheres in celestial sacraments, can be divided in the Church, and can be separated by the parting asunder of opposing wills?” --Treatises, Fragments, #1 “On the Unity of the Church,” 6. Ante-Nicene Fathers, Vol. 5.
“Trinity” is formed from two Latin words—“tri” (three) and “uno” (one). Simply put, the “Trinity” is three persons in one God --Father, Son and Holy Spirit (Mat 28:19].
The Trinity is often confused with Greek pagan concepts of a triad of three gods ruling together. The Trinity is one God in three persons.
OBJECTION: How can three be one?
ANSWER
The concept of three being one is not really so difficult to comprehend as some would make it.
2. An egg is composed of shell, white, and yolk -- yet, the whole is one egg.
3. Water has three forms--gas, liquid and ice – yet, each is only a different form of the same substance.
4. Triangles have three corners --- still, the three make one whole.
Of course, the problem with such illustrations is that they are not in the Bible related to God and they are inadequate to fully picture Him. Indeed, the triune nature of God is a mystery that we cannot hope to fully understand.
However, there is an excellent scriptural example. Man himself, created in the image of God (Gen 1:26), is triune—three in one --body, soul and Spirit (1Thes 5:23).
Each of these is distinct, having its own independent part of our existence.
-Heb. 4:12. The word of God is able to divide the soul and spirit.
-Luke 1:46, 47. Mary's soul was magnified and her spirit rejoiced.
-Isa. 10:18. There is both a “soul and body”
-Mat. 10:28. “[Men]...kill the body but are not able to kill the soul”
-2Cor 12:2-4. Paul indicates a man might be conscious either in or out of the body.
The independent interactions between the three are evident. The flesh calls for satisfaction. The mind (soul?) reasons about the wisdom of doing so. The spirit (conscience?) urges the issue of right or wrong.
-Isaiah 26:9 9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee earnestly:
-Ephesians 2:3 3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind,
Paul describes the resultant struggle:
-Romans 7:15 For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do. 16 But if what I would not, that I do, I consent unto the law that it is good. 17 So now it is no more I that do it, but sin which dwelleth in me. 18 For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good is not. 19 For the good which I would I do not: but the evil which I would not, that I practice. 20 But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.
25 I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.
I. GENERAL EVIDENCE OF THE TRINITY
1Thes 5:23. We have a “spirit, soul and body” (cf. Heb 4:12)
- These represent three personalities, each distinct from the other, yet all one being.
- There is a struggle that goes on within us so that “we are not able to do the things we would” (Gal. 5:17; Rom. 7:15-25).
- The flesh and mind have affections and desires (Eph. 2:3).
Like God who is –“Father, son and Holy Spirit” (Mat 28:19), man is “spirit, soul and body.” (1Thes 5:23)
Matt 28:19. Go ye therefore, and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit:
That the Son and Holy Spirit share the divine “name” with the Father, suggests a relationship that transcends any identity less than God. Since the scriptures teach there is only one God, a triune relationship is the most satisfactory explanation. The more we look at the intertwined relationships between these three, the more the conclusion seems inescapable, so much so that non-Trinitarian groups often deny that the Holy Spirit is a distinct person from the Father, calling Him God’s “active force.”
This triune relationship is several times manifested in the New Testament.
2Cor 13:14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. (ASV)
Gal. 4:6. And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. (ASV)
Matt 3:16 And Jesus when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him;17 and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.
John 15:26 But when the Comforter is come, whom I will send unto you from the Father, (even) the Spirit of truth, which proceeds from the Father, he shall bear witness of me:
Rom. 15:30. Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; (ASV)
Rom 8:26, 28, 35. The work of all three is covered through this whole chapter.
Gen 1:26. And God [#430 Elohēm -plural] said, Let us make man in our image
“Us” (God) must include Jesus because Jesus made all things that were made (John 1:3; Col. 1:16; Heb 1:2, 10).
This was said by someone to someone. This cannot have been said to angels. Nowhere are we represented as created by angels or in the image of angels, and Jesus is clearly distinguished from angels.
Hebrews 1:13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
Genesis 1:27 And God [#430 Elohēm -plural] created man in his own image, in the image of God [#430 Elohēm -plural] created he him; male and female created he them. (Gen. 5:1-2; 6:7; Deut. 4:32; Isa. 45:12)
Gen. 3:22. And Jehovah God said, Behold, the man is become as one of us, to know good and evil.
Gen 11:7 Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8 So Jehovah scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9 Therefore is the name of it called Babel; because Jehovah did there confound the language of all the earth: and from thence did Jehovah scatter them abroad upon the face of all the earth.
OBJECTION: This is the “plural of majesty,” as a king who says, “we are not amused.”
ANSWER: The claim is scripturally without foundation in fact. We do not find this as the style of kings in the Bible (Gen. 41:15; Dan 2:3; 6:26; Ezra 1:2; 5:8).
Actually, while Elohēm is plural, it may be translated either, depending on context—like in English, “sheep” may be one or a whole flock. Deut. 6:4 says that Elohēm is one. 1Sam. 5:7 speaks of Dagon as Elohēm –translated singular, “god.”
Colossians 2:6-9 9 For in him [Christ] dwelleth all the fulness of the Godhead [#2320 theotēos] bodily.
2320 theotes
¤ from 2316; feminine noun
¤ AV - Godhead 1; 1
¤ 1) deity
1a) the state of being God, Godhead
Compare: Rom. 1:19-20. 20 For the invisible things of him [God] from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead [#2305 Theiotēs]; so that they are without excuse: KJV
Godhead (#2305 theiotēs).
¤ from 2304; feminine noun
¤ AV - Godhead 1; 1
¤ 1) divinity, divine nature
John 1:1
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In |
Beginning |
was |
the |
word |
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en |
Archi |
hēn |
ho |
logos |
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and |
The |
word |
was |
with |
(the) |
God |
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kai |
Ho |
logos |
hēn |
pros |
ton |
theon |
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and |
God |
was |
the |
word |
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kai |
Theos |
hēn |
ho |
logos |
OBJECTION: Jesus was a god, not the God. This is indicated by omission of the definite article (ho) before the second “God” in the sentence.
ANSWER:
The first and obvious response is that if the Father is one god and the Son is another, then we worship two gods. This puts us in conflict with scripture that says there is only one God and He only is to be served [Mat 4:10; Ex 34:14].
There is no evidence that this is speaking of a second lesser god. In the Greek, there is no distinction between capital letters and lower case. There is no Greek indefinite article (“a”). This omission of the definite article (ho) from before “God” is merely the way of distinguishing between the subject and predicate known as Callwell’s Rule.
The arbitrary and inconsistent nature of the non-Trinitarian claim is revealed by the fact that four more times in the same chapter the definite article “ho” is omitted before theos, and in no case do they translate or view it as meaning a lesser god.
Joh 1:6. There came a man sent from [a ?] God, who’s name was John
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There came |
a man |
sent |
from |
God, |
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Egeneto |
anthrōpos |
apestalmenos |
para |
Theon |
Joh 1:12. He gave to them power to become children of [a ?] God.
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gave he |
to them |
power |
children |
of God |
to become |
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Edōken |
autois |
exousian |
tekna |
theou |
genesthai |
Joh 1:13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of [a ?] God.
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nor |
of |
will |
of man, |
but |
from |
God |
born |
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oude |
ek |
thelēmatos |
andros |
all |
ek |
theou |
egennēthxesan |
Joh 1:18 No man hath seen [a ?] God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
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God |
No [one] |
has seen |
at any time |
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theon |
oudeis |
heōraken |
pōrote |
MORE AN-ARTHEROUS SCRIPTURES (without the article before theos)
2Co 5:19 to wit, that [a ?] God was in Christ reconciling the world unto himself
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God |
was |
in |
Christ |
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theos |
ēn |
en |
christō |
1Thes. 2:5, [a ?] God is witness;
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God |
[is] |
witness |
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theos |
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martus |
1Tim. 2:5 For there is one [a ?] God, and one mediator also between God and men, (himself) man, Christ Jesus,
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[there is] |
one |
for |
God |
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heis |
gar |
theos |
Matt. 6:24. Ye cannot serve [a ?] God and mammon. (ASV)
2 Cor. 1:21. Now he that establisheth us with you in Christ, and anointed us, is [a ?] God;
Gal. 6:7. Be not deceived; [a ?] God is not mocked: for whatsoever a man soweth, that shall he also reap.
Eph. 4:6. one [a ?] God and Father of all, who is over all, and through all, and in all.
Phil. 2:13. for it is [a ?] God who worketh in you both to will and to work, for his good pleasure.
Heb. 3:4. but he that built all things is [a ?] God.
Rev. 21:7. He that overcometh shall inherit these things; and I will be his [a ?] God, and he shall be my son.
THE WATCH TOWER TRANSLATION OF JOHN. 1:1 RELIES ON PATHETIC AND DEMONIC TRANSLATIONS.
This demonstrates just how weak their case is. If they had better authority they would have cited it.
JOHANNES GREBER claims to have translated by his spirit-medium wife.
(See letter of introduction p.4 of his translation.
(See Watchtower statements at end of this document).
Watchtower. Cited Greber:
Make Sure, p. 489 (1965)
Watchtower. 9/15/62, p. 554
Watchtower. 10/15/75, p. 640
Watchtower. 4/15/76, p. 231
The Word--Who Is He? (1962) p. 5
Aid to Bible Understanding. p.1669, p.1134
Statements against Greber by the Watchtower:
What do Scriptures Say About Death? --p. 88 1955.
WT 2/15/56 p. 110, 111
WT 4/1/83 p. 31
However, as we see above, after they knew what Greber stood for they continued to cite him for authority.
Watchtower statements against spiritism
Live For Ever (see caption) p. 98 “burned books of spiritism”
WT 9/1/87 p. 5 (right column) Spiritism leads to death
JOHN S. THOMPSON, translated by “some being” who entered his room at night
In his Monotessaron, or The Gospel History, According to the Four Evangelists, 1829, he translated John 1:1 “a god”
He claimed to be directed by “some being” who entered his room at night and directed him to: “in all your writings, be careful to represent Jesus as only the instrument of God in all he does.”
American Quarterly Review, 1830, Vol. 8, pages 227-245.
(see Witnesses of Jehovah by Chretien, p. 169-171)
Cited by WT.: Blue Kingdom Interlinear, p. 1139, Jn. 1:1, Appendix)
III. JESUS CALLED “GOD”
Is. 9:6 (cf. vss, 1, 2, 7). Mighty [#1368 gibbowr] God [#410 `el]
OBJECTION: Jesus is here only called “mighty god,” not “the almighty”
ANSWER:
If he is Mighty God then he is God.
1. JEHOVAH IS CALLED “MIGHTY GOD.”
Deut. 10:17 For Jehovah your God, he is God of gods, and Lord of lords, the great God, the mighty, and the terrible, --ASV (cf. Rev. 19:16 )
Hebrew text (word order opposite of English)
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Lords of |
Lord and |
Gods, of |
God |
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God your |
Jehovah |
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haa‘adoniym-- |
wa-adōnēy |
haa’lohiym |
Elohēy |
huw’ |
‘elohiykem |
Yahweh |
|
113 |
136 |
430 |
430 |
1931 |
430 |
3068 |
|
terrible and |
mighty |
great |
God a |
|
w‘hanowtaa’ |
hagibor |
hagaadol |
haa-‘Eel |
|
3372 |