Tag: faith

Carmen Christi: A Reformed Perspective

I excerpt reformed apologist Dr. James R. White’s discussion on Philippians 2:5-11, which is found in his book titled The Forgotten Trinity: Recovering the Heart of Christian Belief, Revised & Updated, published by Bethany House Publishers, Grand Rapids, MI 2019, Chapter 8. Carmen Christi: The Hymn to Christ as to God, pp. 119-130. Bold emphasis will be mine.

The hymns sung by the church have always told of the faith that is hers. While few today dwell on what our hymns really say, the early church placed much more emphasis upon the content of her hymns. Fragments of the earliest “hymnal” are found in the text of the New Testament. We get a tantalizing glimpse at what the earliest Christians confessed in music. Probably the longest “song,” and certainly the most important, is provided by the apostle Paul in his letter to the Philippians.

Philippians 2:5-11 has been identified as the Carmen Christi, the “Hymn to Christ as God.” Some modern translations, such as the NIV, NRSV, TEV, and JB, set this passage apart in poetic form to indicate the fact that most scholars see in this passage something other than straight prose or teaching. Instead, what is found here may well be a section, maybe a verse or two, of an ancient Christian hymn.

If, in fact, Paul is referring believers to a commonly known song, we can imagine the effect his words had. In our day, it is common for a minister to incorporate a reference to a well-known and well-loved hymn so as to make a strong point. Many close a sermon on the grace of God, for example, by saying, “Amazing grace, how sweet the sound, that saved a wretch like me!” The minister doesn’t need to tell us what hymn number he is referring to. He doesn’t need to give us the name. Just a line or two is enough. “I once was blind, but now I see” is sufficient to bring to our minds the entire message contained in the song.

I believe that is exactly what Paul is doing in the second chapter of his letter to the Philippians. Verses 5 through 11 provide us with the “sermon illustration” Paul wishes to use. In these words he takes us to the highest points of scriptural revelation, speaking of great eternal truths. Yet he does so through the words of a familiar song.

A tremendous number of books and articles have been written concerning the meaning of Philippians 2:5-11. Yet many of them miss the most fundamental point of solid interpretation: context. Often the passage is separated from surrounding text and considered on its own. As we will see, the context of the passage will help us determine the key issue at stake here. And to that context we must first turn.

HUMILITY OF MIND

In this passage, Paul did not just break into a testimony to the greatness of Christ without a reason. He was trying to encourage the Philippians to live and act in a certain manner, and he gives as his example the Lord Jesus. To what kind of behavior was Paul exhorting his listeners? Let’s read:

Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others. (Philippians 2:1-4)

How should Christians treat one another? This is what is being addressed in this passage. The apostle reminds his readers of the encouragement they have in Christ, the loving comfort they receive from Him, the fellowship of the Spirit they all enjoy. In light of these many benefits, Paul asks them to make his joy complete by living in a manner worthy of Christian people. They are to be of the same mind, not divided, going in different directions. They are to maintain godly love among themselves, being united in spirit, all moving toward the same goal. Now, how does one keep a diverse group of people together in this way? We all know that Christians sin against one another, and in so doing they disrupt the ideal of believing fellowship. So what is the key to contented and peaceful Christian community? Paul tells us.

“Do nothing from selfishness or empty conceit.” The peace of the fellowship will exist only when believers do not act in a selfish or conceited manner. That is, when we look outside of ourselves and serve others, the unity of purpose and love and compassion will be served. But when we turn in upon ourselves and seek our own good before the good of others, things will fall apart. The key is found in the next phrase: “but with humility of mind regard one another as more important than yourselves.” Here is the great secret of Christian fellowship: humble service toward others. Self-denial. Not “looking out for #1,” but “making everyone else #1, and looking out for them!” The Christian church is to be filled with people who, while equal with one another (“There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female, for you are all one in Christ Jesus,” Galatians 3:28), are willing to put aside their own rights in service to others. The ministry of Jesus Christ is a panoramic picture of what selfless service to others is all about. And this humility of mind is what Paul preaches to his beloved Philippian congregation.

It is in the midst of this exhortation that we find the key verses, 2:5-11. Most often, these verses are examined as a single unit, distinct from the context around them. But it is quite clear that Paul is in no way “changing topics” between verses 4 and 5. In fact, a quick glance at verse 12 shows us that upon completing his comments about Christ, he moves right on with the practical exhortation to humility and obedience in the Philippian assembly. Why is this so important? Because it tells us Paul’s purpose in setting forth this section of an ancient hymn. Paul is giving a “sermon illustration,” a reminder that if we are to be like Christ, we must imitate His humility as well. All of the Carmen Christi is, in fact, a means of illustrating what it means to act in “humility of mind,” to give one’s life in the service of others. This is why verse 5 says, “Have this attitude in yourselves which was also in Christ Jesus.”

The attitude of humility of mind that the Philippians are to have is best illustrated in Christ, so Paul directs them to have the same manner of thinking, the same outlook, as seen in Christ. This will become determinative when we look closely at the meaning of the passage itself.

THE FORM OF GOD

The first “verse” of this ancient hymn, if we divide things along lines of thought, would comprise verses 6 and 7:

… who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.

Here in a matter of just a few words, Paul provides us with some of the greatest insights into the nature of Christ before the Incarnation. Obviously, there are two ways to understand the passage, and one can find translations to fit either viewpoint. First, there are those who point to this passage as evidence that Christ is not truly God and was not divine prior to His coming to earth. Some of the translations that lean this direction include the Today’s English Version, the New English Bible,1 and, not surprisingly, the New World Translation. For example, the TEV says,

He always had the very nature of God, but did not think that by force he should try to become equal with God.

This translation assumes that Christ was not equal with God, and that the attitude to be emulated is that shown by His not trying to become equal with God.

The second, and much larger, group of translations sees things quite differently. These translations make it clear that Christ was eternally equal with God. These include the New International Version, the New Revised Standard Version, the Jerusalem Bible, Phillips Modern English, and The New Living Translation. Note how, for example, the NIV renders the passage:

Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.

Likewise, the NRSV says,

… who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.

And the Phillips Modern English expresses the meaning by saying,

For he, who had always been God by nature, did not cling to his privileges as God’s equal, but stripped himself of every advantage by consenting to be a slave by nature and being born a man.

We will be able to decide which translations have properly understood Paul’s thrust shortly. First, a few specifics about the text itself.

Paul says that Jesus existed in the form of God. The Greek term used here,2 just as in John 1:1, does not point to a time when Christ entered into this state. This is brought out by Phillips’ translation, “who had always been God by nature.” Certainly those who attempt to see in Christ a mere creature can find no solace in an assertion such as this.

What does it mean to exist in the form of God? The range of translations show us that the term can express a wide variety of things. The Greek term “form”3 (morphe) means the “outward display of the inner reality or substance. Here it refers to the outward display of the divine substance, i.e., divinity of the preexistent Christ in the display of his glory as being in the image of the Father.”4 This is why a number of translations render the term “nature.” “God’s nature” would refer to the state of being God. This would not merely be referring to existence as a spirit, but to divine existence. It is hard to get away from the fact that Paul is plainly presenting the deity of the preexistent Christ. We shall see in a moment that, in fact, a later comment by the apostle leaves us with no doubt about this.

EQUALITY WITH GOD

Next Paul tells us that He who (eternally) existed in the form of God did not “regard equality with God a thing to be grasped” (NASB). What does this mean? The phrase “equality with God” is not difficult to understand. Paul is talking about full divinity, a status of equal power and glory with God. Obviously, if this status is something that Christ had, the discussion over the deity of Christ is pretty well over. But obviously, those who do not believe in the deity of Christ do not agree that the passage is saying this is something Christ ever really possessed. In fact, they strongly assert that the point of the passage is that Christ did not “grasp for” or attempt to obtain “by force” this very equality with God. And in all fairness, the Greek term translated “to grasp”5 can be translated in this way. So can we know with certainty how Paul would have us to understand this term? When the early Christians sang this hymn, what did they mean? We will put all of this together shortly.

THE EMPTYING

Before we come to some final conclusions about which way we should understand this passage, we need a few more pieces of the puzzle. The hymn says that Christ did not “grasp” His equality with God but instead did something else. He “emptied Himself” is the literal translation. What does this mean?

Note first that Jesus did this himself. The passage does not say that Christ was emptied, as if some outside force or person acted upon Him. This is voluntary. This is something Christ did himself. As we will see, this is vitally important.

Secondly, the term “emptied” is always used by Paul in a metaphorical sense. The term is used in such places as Romans 4:14, where Paul says, “For if those who are of the Law are heirs, faith is made void (literally, “emptied”) and the promise is nullified.” Paul is not talking about a literal “emptying” of faith, but a metaphorical “making empty,” i.e., making void.6 So it is here. The King James Version does an excellent job by rendering it “made himself of no reputation.” Paul is not saying Jesus ceased to be God, or in any other way stopped being equal with the Father, but that He voluntarily laid aside the privileges that were His.7 When the Lord walked this earth, men did not see Him as a glorious heavenly being, for His glory was hidden, veiled. With the single exception of the Mount of Transfiguration, where a chosen few saw Him in His true glory, the rest of mankind looked upon Him who, as Isaiah had said, “has no stately form or majesty that we should look upon Him, nor appearance that we should be attracted to Him” (Isaiah 53:2).

The act of emptying is followed by an act of taking. He “became flesh” (John 1:14) by taking the form of a bond-servant and being made in the likeness of men. It is no mere coincidence that Paul uses the very same term “form” here that he used in verse 6. Just as Jesus had the form of God in eternity past, so He took the form of a bond-servant in the Incarnation.8

He who had eternally been served by cherubim and seraphim now takes on the form of a slave so as to serve others! And what service is He called to? “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.” Here is ultimate obedience, ultimate service.

SO, ETERNALLY GOD OR NOT?

We have enough of the puzzle now to go back and ask the most basic question: is this passage identifying Jesus Christ as God or not? There are two basic understandings:

1. Many liberal theologians, as well as groups that deny the deity of Christ, assert that here we have Paul saying that the Lord Jesus was not equal with the Father and did not give consideration to becoming equal with Him, but instead took on the form of a bond-servant to die upon the cross.

2. The majority of conservative scholars and historically orthodox groups believe that Paul is teaching the eternal deity of Christ. The Lord Jesus, though equal with the Father, lays aside His privileges so as to die upon the cross.

Can we determine which view is correct? I believe we can. Remember that I originally insisted that the context of the passage would be determinative to finding the real answer to this question. And it is just here that it unlocks for us the door to the understanding of this ancient hymn of the church.

TRUE HUMILITY

The apostle is presenting the grand act of humble service in the life of the Lord Jesus Christ as the example of what it means to walk in “humility of mind.” Remember, we defined humility along the lines of having certain rights, but giving up those rights in service to others. Among Christians, this means that we are to look out for others rather than jealously guard our own rights and privileges. We are to serve others, even though we are all equals before the Lord.

In light of this, look again at Paul’s example from the Lord Jesus. He tells us to “have this mind in you which was also in Christ Jesus.” So here we have the ultimate example of humility. But which of the two understandings of the passage give us true humility? Let’s look at each and find out.

The first viewpoint says that the Lord Jesus was not equal with the Father and did not attempt to become so. Yet, is this an example of humility? Do we regularly honor as “humble” those who hold an inferior position and do not seek to usurp the rights of someone in a superior position? Is it humble, for example, to be a newly hired employee who does not seek to immediately take over the position of the president of the company? Are you considered “humble” if you do not try to usurp your boss’s authority? Do we look at the janitor at the White House, for example, and say, “Oh my, what a humble man he is, for he did not today attempt to take over the president’s job!” No, of course not. Such is not humility, it is simple common sense.

In the same way, if the Lord Jesus were merely a spirit being, a creature, how would it be “humble” of Him not to seek to become equal with God himself? Do we say someone is “humble” if they do not claim to be God? Certainly not. So if Jesus was an inferior creature, and He did not try to become equal with God, that would be no more humble than any other angelic creature abiding by their own station and not seeking to become something they were never intended to be in the first place.

On the other hand, what about the second understanding of the passage? Here we have the eternal Son of God, existing in the very form of God. He is equal with the Father, enjoying the privileges of deity itself. But He does not consider that position He has of equality something to be held on to at all costs. Instead, out of the great love He has for His people, He voluntarily lays aside those privileges and takes on the form of man. He becomes a servant in the fullest sense, for He lives His entire life in service to the very ones He has come to redeem. And in the ultimate act of service, He is obedient to the very point of death upon a cross.

Now, if humility consists of having privileges, and laying them aside in service to others, can we think of any example of humility more thrilling, more challenging, or more clear than this one? Certainly not! Therefore, we can reach only one conclusion: Paul is presenting this great early hymn as his highest example of humility of mind, and because of this, we must understand the passage to present Jesus as having eternally existed in the very form of God, having eternally possessed equality with the Father, and yet, out of His great love for us, He voluntarily laid aside those privileges so as to give His life as a “ransom for many.” If context means anything at all, this is what the passage is teaching.

THE EXALTATION OF THE SON

But we are not left with only this assertion. Paul goes on to “seal the issue,” so to speak. If the direct assertion of the eternal deity of Christ wasn’t enough, he goes on to use a passage from the Old Testament to demonstrate the deity of the Father and the Son:

Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

Some point to verse 9 and say, “See, God highly exalted Jesus, hence, Jesus can’t possibly be God.” Such a statement flows from a misunderstanding of the Trinity and the simple fact that normally Paul speaks of the Father simply as “God,” and the Son simply as “Lord.” Both are titles of deity, and since we are not in any way trying to confuse the Father and the Son, we can fully understand Paul’s language. It is the Father who exalted the Son, just as it was the Son, not the Father, who took on human flesh. But notice carefully what Paul does with his words. He quotes from an Old Testament passage, Isaiah 45:23, which reads,

“I have sworn by Myself, the word has gone forth from My mouth in righteousness and will not turn back, that to Me every knee will bow, every tongue will swear allegiance.”

In context, this passage is specifically about Yahweh, the God of Israel (see Isaiah 45:21). Yet Paul quotes from this passage and says that it is to Jesus that every knee shall bow (when in Isaiah it is to Yahweh), to the glory of God the Father! How can Paul say this? Does he believe in more than one God? Certainly not! But he realizes that both the Father and the Son are worthy of the name Yahweh! To bow the knee to the Son, Jesus, is to bow to Yahweh. To do so is in no way to slight the Father, who, like the Son, shares the one divine name, Yahweh. The glorification of the Son results in the glorification of the Father as well. Perfect balance, perfect consistency with the entirety of divine revelation.

And so we understand Paul’s exhortation to humility and take it to heart. As Christ laid aside His eternal privileges to serve His people, dying as the sacrifice for their sins, so we, too, are called to give ourselves in service to others. This is the primary meaning of the passage, but it comes to us only as we understand who Christ really was and is. The example only carries its weight when we realize that the Lord Jesus eternally existed as the Father’s equal and laid aside His divine privileges out of love for us. A quasi divine Jesus, or a mighty creature, does not fit this passage but instead destroys the entire thrust. Rather, we rejoice in the truth that the Son, though eternally equal with the Father, made himself “nothing” so that we–those who name His name, love Him, and obey Him–might have eternal life.

FURTHER READING

BEYOND THE VEIL OF ETERNITY

PHILIPPIANS 2: AN ADAM CHRISTOLOGY?

“The Form of a god”? The Translation of Morphē Theou in Philippians 2:6

Philippians 2:6 In Various English Translations

Carmen Christi: Worshiping Christ as God

Revisiting the Deity of Christ in Light of the Carmen Christi Pt. 1, Pt. 2

PLINY & CHRIST’S DEITY

NWT & JESUS’ EQUALITY TO FATHER

JESUS: THE I AM HE INCARNATE

JESUS: JEHOVAH OF HOSTS

HEAR O CHRISTIANS: YHWH JESUS IS ONE!

At the heart of the OT faith is the confession that YHWH God is one:

“Hear (Shema), O Israel! Yahweh is our God, Yahweh is one (YHWH echad)!” Deuteronomy 6:4

“And Yahweh will be king over all the earth; in that day Yahweh will be the only one (YHWH echad), and His name one.” Zechariah 14:9

The Jews refer to Deut. 6:4 as the Shema, which is the first word in the verse.

The Greek renders the words YHWH echad as kyrios heis (estin).

“Jesus answered, ‘The foremost is, “Hear, O Israel! The Lord our God is one Lord (kyrios ho theos hemon kyrios heis estin);”’” Mark 12:29

“And the Lord (kyrios) shall be king over all the earth: in that day there shall be one Lord (kyrios heis), and his name one,” Zecharian 14:9 LXX

What this shows is that a Greek-speaking Jew would be aware that Kyrios heis or its equivalent, namely, heis Kyrios (“one Lord”) are simply the Greek way of saying YHWH echad (“the LORD is one”). As such, no monotheistic Jew could ever apply these words to a mere creature

Yet, remarkably, the first Christians who were predominately Jews ascribed this Greek phrase to the risen and exalted Christ!

Case in point:

“Now about eating food that was offered to false gods: We know that the false gods in this world don’t really exist and that no god exists except the one God (oudeis theos ei me heis). People may say that there are gods in heaven and on earth—many gods and many lords, as they would call them. But for us, ‘There is only one God, the Father (heis theos, ho pater). Everything (ta panta) came from him, and we live for him. There is only one Lord, Jesus Christ (heis kyrios ‘Iesous Christos). Everything (ta panta) came into being through him, and we live because of him.’” 1 Corinthians 8:4-6 GW

It is evident that the earliest Christians took the confession of Deuteronomy 6:4 and split it up in order to include the Son within the identity of YHWH God.

In other words, the first disciples of the risen Lord Christianized the Jewish confession of monotheism in order to describe the Father as the one God and the Son as the one YHWH, which the Shema profess.

As one popular reformed apologist puts it:

We close by looking at our final passage, which has again been presented as if it denies the deity of Christ, when in reality it is beyond understanding outside of that truth:

Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. (1 Corinthians 8:4-6)

Here some wish us to believe that, just like in John 17:3, Paul’s use of the phrase “one God, the Father” excludes Jesus from the realm of deity. Of course, we immediately recognize that there is a real problem here: that’s not all Paul says. If “one God, the Father” is meant to be taken exclusively, then does it not follow that “one Lord, Jesus Christ” also excludes the Father from the realm of Lordship? When we see the distinctive use of the terms “God” and “Lord,” we should realize that the Scriptures are not here introducing a competition or contest between the two. God is just as much Lord as the Lord is God. The two terms are merely being used to describe different Persons in their relationship to one another. They are not being used to say that God is more “Lord” than the Lord is “God.”

But there is something much deeper and glorious in this text that is often missed because we do not hear the words of the New Testament in their ancient context. Paul was a monotheistic Jew, a leader among his people. Each day he, and every Jew like him, repeated the Shema, the prayer that defined the Jewish people. But as an educated Jew, he was able to speak both Hebrew (Aramaic) and Greek, and hence knew the prayer in both languages. Many of his fellow Jews outside of Israel, however, would know it more proficiently in the language of the day, koine Greek. The passage comes from Deuteronomy 6:4: “Hear, O Israel! Yahweh is our God, Yahweh is one!”

But in the Greek translation of the Hebrew Scriptures, which was the Bible of the early church, the Septuagint, it reads  

‘Akoue, Israel kyrios ho theos hemon kyrios heis estin

When one reads Paul’s words in 1 Corinthians 8:6 with this famous prayer in mind, it is unquestionable that the apostle is purposefully drawing from the famous Shema and, in doing so, modifying it in light of the revelation that has taken place in the Incarnation of the Son! He takes the very words of the verse and expands them. He identifies the Father as theos, and says all things are made from Him and we exist for Him. This would fit with the old form of the Shema. But then he moves right on, takes the very important term kyrios (which in the original represents the divine Name itself, Yahweh), and applies it to Jesus, and says that all things are through Him and we exist through Him! And to make sure no one misses the point, he takes the very same term used in the Shema to affirm monotheism, the important Hebrew term we looked at previously, echad, rendered in the Septuagint as heis, and applies it to both the Father and the Son (one God, one Lord). Here, the apostle expands the definitional prayer of the Old Covenant people of God in light of the New Covenant revelation of the Son, all the while protecting and maintaining the assertion of monotheism. And he does it plainly with the understanding that his audience, the believers in Corinth, already know and understand this revelation!

Surely here we see how the New Testament is not seeking to reveal something new called the Trinity, but is written with this divine truth already as the common possession of the people of God.    

In conclusion, Warfield expressed it very clearly when he wrote,

In the very act of asserting his monotheism Paul takes our Lord up into this unique Godhead. “There is no God but one,” he roundly asserts, and then illustrates and proves this assertion by remarking that the heathen may have “gods many, and lords many,” but “to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him” (I Cor. vii. 6). Obviously, this “one God, the Father,” and “one Lord, Jesus Christ,” are embraced together in the one God who alone is. Paul’s conception of the one God, whom alone he worships, includes, in other words, a recognition that within the unity of His being, there exists such a distinction of Persons as is given us in the “one God, the Father” and the “one Lord, Jesus Christ.”47 (James R. White, The Forgotten Trinity: Recovering the Heart of Christian Belief [Bethany House Publishers, Grand Rapids, MI 2019], 5. Jesus Christ: God in Human Flesh, pp. 91-93; bold emphasis mine)

The following chart contrasts the Greek of Deuteronomy 6:4 with that of the Greek of 1 Cor. 8:6 in order to help the readers see this connection between YHWH and Jesus.  


“our God (ho theos hemon)”  

“The Lord… is one Lord (kyrios… kyrios heis estin).”
 
“and that there is no God but one (oudeis theos ei me heis)… one God, the Father (heis theos ho pater).”  

“one Lord Jesus Christ (heis kyrios ‘Iesous Christos).”
   

That Jesus is being described as the one YHWH can be further demonstrated from the fact that 1 Cor. 8:6 teaches that the Father created all things by the agency of Christ:

“yet for us there is only one God, the Father, from whom everything came into being and for whom we live. And there is only one Lord, Jesus the Messiah, through whom everything came into being and through whom we live.” 1 Corinthians 8:6 ISV

Here are a few more translations of this very important text:

“to us there is only one God, the Father, from whom everything comes, and for who we live. And there is one Lord, Jesus Christ, by whom everything exists, and by whom we ourselves are alive” PHILLIPS

“But for us, ‘There is only one God, the Father. Everything came from him, and we live for him. There is only one Lord, Yeshua Christ. Everything came into being through him, and we live because of him.’” NOG

“But we know there is only one God. He is the Father. All things are from Him. He made us for Himself. There is one Lord. He is Jesus Christ. He made all things. He keeps us alive.” NLV

“But for us, There is one God, the Father, by whom all things were created, and for whom we live. And there is one Lord, Jesus Christ, through whom all things were created, and through whom we live.” NLT

Now the only way that the Father could have created all things by the Lord Jesus is if Christ was already existing alongside of him before the creation ever came into being. This in turn would require the Son to be an uncreated divine Person who is separate and distinct from every created thing.

In fact, the Hebrew Scriptures emphatically insist that YHWH alone created and sustains all things:

“You alone are Yahweh. You have made the heavens, The heaven of heavens with all their host, The earth and all that is on it, The seas and all that is in them. You give life to all of them And the heavenly host bows down to You.” Nehemiah 9:6

Thus says Yahweh, your Redeemer, and the one who formed you from the womb, ‘I, Yahweh, am the maker of all things, Stretching out the heavens by Myself And spreading out the earth all ALONE,’” Isaiah 44:24

“Who ALONE stretches out the heavens, And tramples down the waves of the sea;” Job 9:8

“It is I who made the earth and created man upon it. I stretched out the heavens with My hands, And I commanded all their host… For thus says Yahweh, who created the heavens (He is the God who formed the earth and made it; He established it and did not create it a formless place, but formed it to be inhabited), ‘I am Yahweh, and there is none else.’” Isaiah 45:12, 18

This next one is quite interesting,

“Hear Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last. Also, My hand founded the earth, And My right hand spread out the heavens; When I call to them, they stand together.” Isaiah 48:12-13

Since in the book of Revelation, it is Jesus who describes himself as that very First and Last!

“And when I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, ‘Do not fear; I am the first and the last, and the living One; and I was dead, and behold, I am alive forever and ever, and I have the keys of death and of Hades.’” Revelation 1:17-18

1 Cor 8:6 isn’t the only passage which speaks of Christ creating and preserving all creation:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men… There was the true Light which, coming into the world, enlightens everyone. He was in the world, and the world was made through Him, and the world did not know Him… And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.” John 1:1-4, 9-10, 14

“Who rescued us from the authority of darkness, and transferred us to the kingdom of the Son of His love, in whom we have redemption, the forgiveness of sins. Who is the image of the invisible God, the firstborn of all creation. For in Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and FOR Him. And He IS before all things, And in Him all things hold together. And He is the head of the body, the church; Who is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.” Colossians 1:13-18

“God, having spoken long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days spoke to us in His Son, whom He appointed heir of all things, through whom also He made the worlds, who is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power; who, having accomplished cleansing for sins, sat down at the right hand of the Majesty on high… And, ‘You, Lord, in the beginning founded the earth, And the heavens are the works of Your hands; They will perish, but You remain; And they all will wear out like a garment, And like a mantle You will roll them up; Like a garment they will also be changed. But You are the same, And Your years will not come to an end.’” Hebrews 1:1-3, 10-12

Remarkably, Hebrews has the Father glorifying Christ with the words of the following Psalm, which describes YHWH as the immutable Creator and Sustainer of creation!

A Prayer of the afflicted when he is faint and pours out his complaint before Yahweh. O Yahweh, hear my prayer! And let my cry for help come to You… But You, O Yahweh, abide forever, And the remembrance of Your name from generation to generation… Of old You founded the earth, And the heavens are the work of Your hands. Even they will perish, but You will remain; And all of them will wear out like a garment; Like clothing You will change them and they will be changed. But You are the same, And Your years will not come to an end.” Psalm 102:1, 12, 25-27

This merely reinforces the fact of Jesus being that very YHWH God confessed in the Shema, even though he is not the Father or the Holy Spirit.

And since YHWH is uncreated by nature, having no beginning or end,

“A Prayer of Moses, the man of God. Lord, You have been our dwelling place from generation to generation. 2 Before the mountains were born Or You brought forth the earth and the world, Even from everlasting to everlasting, You are God.” Psalm 90:1-2

“Your throne is established from of old; You are from everlasting.” Psalm 93:2

“But the lovingkindness of Yahweh is from everlasting to everlasting on those who fear Him, And His righteousness to children’s children,” Psalm 103:17

“Are You not from everlasting, O Yahweh, my God, my Holy One? We will not die. You, O Yahweh, have placed them to judge; And You, O Rock, have established them to reprove.” Habakkuk 1:12

Jesus, therefore, has no beginning to existence and his years will never end since he is that one YHWH God who became a human being for the salvation of his creation.

Unless noted otherwise, biblical citations taken from the Legacy Standard Bible (LSB).

FURTHER READING

Paul says there is only one God, and that is the Father, this means that Jesus is not God

The Christianization of the OT Shema

The Christian Shema: Confessing Jesus as Yahweh God the Son

THE CHRISTIAN SHEMA

JESUS CHRIST: THE ONE LORD OF THE SHEMA

JESUS: THE ONE AND ONLY ADONAY YHWH

The Use of Exclusive Language and the Deity of Christ [Part 1]

Jesus – The Shema’s One Lord [Part 1], [Part 2], [Addendum]

The Binitarian Nature of the Shema [Part 1]

JWS, PSALM 82 & HUMAN JUDGES

In John 10:34-36 the Lord Jesus quotes Psalm 82:6 where certain judges are called gods in order to expose the duplicity of his opponents for unjustly condemning him of blasphemy for claiming to be one with the Father:

“Jesus answered them: ‘Is it not written in your Law, “I said: ‘You are gods’”? If he called “gods” those against whom the word of God came—and yet the scripture cannot be nullified—do you say to me whom the Father sanctified and sent into the world, “You blaspheme,” because I said, “I am God’s Son”?’”

Interestingly, according to the Jehovah’s Witnesses’ Watchtower Bible and Tract Society (WBTS) the “gods” of Psalm 82:6 are human rulers, specifically Israelite judges.

I cite a slew of references from some of the publications churned out by the WBTS where they explicitly acknowledge this point. All emphasis will be mine:  

25. What does the name “Mighty God” tell us about the heavenly Jesus?

25 Jesus is also “Mighty God” and “Eternal Father.” This does not mean that he usurps the authority and position of Jehovah, who is “God our Father.” (2 Corinthians 1:2) “He [Jesus] . . . gave no consideration to a seizure, namely, that he should be equal to God.” (Philippians 2:6) He is called Mighty God, not Almighty God. Jesus never thought of himself as God Almighty, for he spoke of his Father as “the only true God,” that is, the only God who should be worshiped. (John 17:3; Revelation 4:11) In the Scriptures, the word “god” can mean “mighty one” or “strong one.” (Exodus 12:12; Psalm 8:5; 2 Corinthians 4:4) Before Jesus came to earth, he was “a god,” “existing in God’s form.” After his resurrection, he returned to an even higher position in the heavens. (John 1:1; Philippians 2:6-11) Further, the designation “god” carries an additional implication. Judges in Israel were called “gods”​—once by Jesus himself. (Psalm 82:6; John 10:35) Jesus is Jehovah’s appointed Judge, “destined to judge the living and the dead.” (2 Timothy 4:1; John 5:30) Clearly, he is well named Mighty God. (Isaiah’s Prophecy—Light for All Mankind, Chapter Ten The Promise of a Prince of Peace, pp. 130-131 https://www.jw.org/en/library/books/Isaiahs-Prophecy-Light-for-All-Mankind-I/The-Promise-of-a-Prince-of-Peace/)

10:34

in your Law: Here referring to the entire Hebrew Scriptures, not just to the Law of Moses. The quote that follows is taken from Ps 82:6. “Law” is used in the same sense at Joh 12:34; 15:25.

gods: Or “godlike ones.” Jesus here quotes from Ps 82:6, where the Hebrew word ʼelo·himʹ (gods) is used of men, human judges in Israel. They were “gods” in their capacity as representatives of and spokesmen for God. Similarly, Moses was told that he was to “serve as God” to Aaron and to Pharaoh.​—Ex 4:16, ftn; 7:1, ftn. (John Study Notes—Chapter 10 New World Translation of the Holy Scriptures (Study Edition) https://wol.jw.org/en/wol/d/r1/lp-e/1001070678)

Among other mighty ones called “gods” in the Bible, is Jesus Christ, who is “the only-begotten god.” But he himself plainly said: “It is Jehovah your God you must worship, and it is to him alone you must render sacred service.” (John 1:18; Luke 4:8; Deut. 10:20) The angels are “godlike ones,” but one of them stopped John from worshiping him, saying: “Be careful! Do not do that! . . . Worship God.” (Ps. 8:5; Heb. 2:7; Rev. 19:10) Mighty men among the Hebrews were called “gods” (Ps. 82:1-7); but no man was purposed by God to receive worship. When Cornelius began to do obeisance to Peter, that apostle stopped him with the words, “Rise; I myself am also a man.” (Acts 10:25, 26) Certainly the false gods invented and fashioned by men down through the centuries since the rebellion in Eden are not to be worshiped. The Mosaic law warns strongly against turning from Jehovah to them. (Ex. 20:3-5) Jehovah the true God will not forever tolerate rivalry from false, worthless gods.—Jer. 10:10, 11. (Aid to Bible Understanding, God, p. 666)

63. Why did the Jews want to stone Jesus, and what did Jesus quote from the Psalms to show whether they were justified in doing so?

63 In saying this, are we not forgetting John 10:31-39, according to which the Jews wanted to stone Jesus for saying: “I and the Father are one”? No, we are not forgetting. The Jews, who believed in the one God whose name is Jehovah, there wanted to stone Jesus. Why? Not because he taught such a thing as a Trinity and that he was one-third of it, but because he spoke of himself as the Son of God, the Son of their God Jehovah. Jesus said to them with their stones in their hands: “Many good works, from my Father, I have shown you; for which of them do you stone me?” The Jews replied: “It is for no good work that we stone you, but for blasphemy, because you, a man, make yourself god.” (Torrey) Jesus then referred the Jews to their own Holy Scriptures, to Psalm 82:6, and said: “Is it not written in your law, I have said, Ye are gods? If God said, that those to whom he was speaking were gods (and the scripture cannot be annulled), do you accuse of blasphemy him whom the Father consecrated and sent into the world, because I said, I am the Son of God? If I do not do the works of my Father, do not believe me; but if I do them, even if you believe not me, believe the works, that you may perceive and understand that the Father is in me, and I in the Father.”—Torrey.

64. (a) What did Jesus there argue that he himself was? (b) Who were the ones whom Psalm 82 addressed as “gods”?

64 The very argument of Jesus here proves he did not claim to be God. Had he claimed to be God, then the Jews would have been right in stoning him for blasphemy. But Jesus argues that he claimed to be less than God. To prove this, Jesus quoted to them from Psalm 82, verses 1, 2, 6, 7 (AV) of which read: “God [Elohím] standeth in the congregation of the mighty; he judgeth among the gods [elohím]. How long will ye judge unjustly, and accept the persons of the wicked? . . . I have said, Ye are gods [elohím]; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes.” In this psalm the Most High God speaks to the unjust judges on earth, mere men, and calls them “gods,” or elohím in the Hebrew, and he tells them to correct their legal practice. Because those judges fail of their duty, it becomes necessary for the Most High God to arise and judge the peoples of the earth.

65. Despite their being “gods,” what will happen to those judges and for whose death were such kind of Jewish gods responsible?

65 Their being called “gods” will not save these judges; neither will their considering themselves to be “sons of the Most High” or sons of God. That gives them no immortality. They are still mortal and will die just like other men. They will fall in death just like other judicial princes on earth, and this by the execution of God’s judgment. God’s word was against them in adverse judgment. It was human gods like these, among the Jews, that caused Jesus to be put to death at the hands of the Romans.—Ex. 22:28, AV; Dy.

66, 67. What did Jesus not claim to be, and what did he not say to the Jews about his Father and himself?

66 Jesus told those who wanted to stone him that he had not claimed to be God or a god, even though Psalm 82:6 had called some men, some Israelite judges, “gods.” Jesus had been speaking to the Jews about God as being his Father, which would mean that he, Jesus, was the Son of God. Jesus said to them: “No one will snatch them [my sheep] out of my hand. What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father. I and the Father are one.”

67 After Jesus said that, his very argument that followed proved that he was not claiming to be God, nor was he saying that he and his heavenly Father were one God, a trinitarian God in which he and his Father were two Persons along with a third Person, “God the Holy Ghost.” Jesus did not say, I and the Father and the Holy Ghost are one. He mentioned no “Holy Ghost.”—John 10:28-30.

68. Using Psalm 82:6, how did Jesus prove that he did not claim to be God by saying: “I and the Father are one”?

68 Jesus argued that his statement, “I and the Father are one,” did not mean claiming to be God. How so? Because Jesus told those Jews that he was calling himself less than God his Father. He told those Jews that their own law in Psalm 82:6 called the men against whom God’s word came in criticism “gods,” and that the Jews could not annul this scripture that called human judges by the title of “gods”; nor could they deny that this scripture said this, and they could not take this scripture out of the inspired Scriptures. And yet, when Jesus Christ, who performed so many wonderful good works among the Jews, spoke of God as his Father and spoke of himself as merely the Son of God, they said he blasphemed and were ready to stone him as a blasphemer. Still he was more than those men whom Psalm 82 had called “gods,” because he, Jesus, was the one whom the heavenly Father had sanctified and sent into the world. If it was not blasphemy for Asaph to compose a psalm calling human judges in Israel “gods,” then it was far less a blasphemy for Jesus to speak of himself as merely the Son of God and not as a god.—Psalm 82,  superscription. (The Watchtower Announcing Jehovah’s Kingdom—1962, Part 2.Prehuman Existence, pp. 565-567)

It is ironic that the Society denies that Jesus made himself out to be a god here since this is precisely what they teach about him. More on this point shortly.

Here’s a few more references:

False charge of blasphemy. Because of Jesus’ references to God as his Father, certain opposing Jews leveled the charge of blasphemy against him, saying, “You, although being a man, make yourself a god.” (Joh 10:33) Most translations here say “God”; Torrey’s translation lowercases the word as “god,” while the interlinear reading of The Emphatic Diaglott says “a god.” Support for the rendering “a god” is found principally in Jesus’ own answer, in which he quoted from Psalm 82:1-7. As can be seen, this text did not refer to persons as being called “God,” but “gods” and “sons of the Most High.”

According to the context, those whom Jehovah called “gods” and “sons of the Most High” in this psalm were Israelite judges who had been practicing injustice, requiring that Jehovah himself now judge ‘in the middle of such gods.’ (Ps 82:1-6, 8) Since Jehovah applied these terms to those men, Jesus was certainly guilty of no blasphemy in saying, “I am God’s Son.” Whereas the works of those judicial “gods” belied their being “sons of the Most High,” Jesus’ works consistently proved him to be in union, in harmonious accord and relationship, with his Father.​—Joh 10:34-38. (Insight on the Scriptures, Son(s) of God, Volume 2, p. 1001)

When charged by opposers with ‘making himself a god,’ Jesus’ reply was: “Is it not written in your Law, ‘I said: “You are gods”’? If he called ‘gods’ those against whom the word of God came, and yet the Scripture cannot be nullified, do you say to me whom the Father sanctified and dispatched into the world, ‘You blaspheme,’ because I said, I am God’s Son?” (Joh 10:31-37) Jesus there quoted from Psalm 82, in which human judges, whom God condemned for not executing justice, were called “gods.” (Ps 82:1, 2, 6, 7) Thus, Jesus showed the unreasonableness of charging him with blasphemy for stating that he was, not God, but God’s Son.

This charge of blasphemy arose as a result of Jesus’ having said: “I and the Father are one.” (Joh 10:30) That this did not mean that Jesus claimed to be the Father or to be God is evident from his reply, already partly considered. The oneness to which Jesus referred must be understood in harmony with the context of his statement. He was speaking of his works and his care of the “sheep” who would follow him. His works, as well as his words, demonstrated that there was unity, not disunity and disharmony, between him and his Father, a point his reply went on to emphasize. (Joh 10:25, 26, 37, 38; compare Joh 4:34; 5:30; 6:38-40; 8:16-18.) As regards his “sheep,” he and his Father were likewise at unity in their protecting such sheeplike ones and leading them to everlasting life. (Joh 10:27-29; compare Eze 34:23, 24.) Jesus’ prayer on behalf of the unity of all his disciples, including future ones, shows that the oneness, or union, between Jesus and his Father was not as to identity of person but as to purpose and action. In this way Jesus’ disciples could “all be one,” just as he and his Father are one.​—Joh 17:20-23. (Ibid., Jesus Christ, Volume 2, pp. 54-55)

Note how the last paragraph blatantly misrepresents the doctrine of the Trinity, which does not teach that Jesus and the Father are the same Person. That would be modalism, not Trinitarianism.

At this point I will demonstrate that, contrary to the Society’s assertion, the Jews correctly understood that Jesus was in fact making himself out to be God, even though he was a Man who was/is not the Father. Their error lay in thinking that Christ was blaspheming for doing so.  

As the context shows, the unity that Jesus was claiming to have with the Father was that of essence and power. Note carefully what Christ actually says:

“My sheep listen to my voice, and I know them, and they follow me. I give them everlasting life, and they will by no means ever be destroyed, and no one will snatch them out of my hand.   What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father. I and the Father are one.” John 10:27-30

Jesus describes believers as his sheep who hear his voice and are kept secure in his hand, and to whom he gives everlasting life. Christ assures his interlocutors that no one is capable of snatching the sheep out from his hand nor from his Father’s hand because he and the Father are one.

It is clear that Jesus is claiming to be one with the Father in divine power since Christ attributes to himself the very functions and abilities, which the Hebrew Bible attributes to Jehovah alone.

For instance, believers are the sheep of Jehovah’s hand, i.e., under his care, and they are to obey Jehovah’s voice:

“O come in, let us worship and bow down; Let us kneel before Jehovah our Maker. For he is our God, and we are the people of his pasturage and the sheep of his hand. Today if YOU people listen to his own voice,” Psalm 95:6-7 New World Translation of the Holy Scriptures (1984 Edition)

The prophetic Scriptures further proclaim that Jehovah is the One who gives life and raises the dead, and that no creature is able to snatch or deliver anything out from Jehovah’s hand:

“See now that I—I am he, And there are no gods apart from me. I put to death, and I make alive. I wound, and I will heal, And no one can rescue from my hand.” Deuteronomy 32:39

“There is no one holy like Jehovah, There is no one but you, And there is no rock like our God… Jehovah kills, and he preserves life; He brings down to the Grave, and he raises up.” 1 Samuel 2:2, 6

“Also, I am always the same One; And no one can snatch anything out of my hand. When I act, who can prevent it?” Isaiah 43:13

This is precisely why the Jews wanted to stone Jesus for blasphemy since they correctly realized that Christ had just attributed to himself the very unique power and divine functions, which belong to Jehovah alone:

“Again the Jews lifted stones to stone him. Jesus answered ‘I showed you many good works from the Father; for which of them are you stoning me?’ The Jews answered ‘We are not stoning you in reference to a good work, but to a blasphemy and because you, being a man, are claiming to be God.’” John 10:31-33 The Bible in Living English

What makes this rather amusing is that, contrary to what the Society says, Jesus’ citation of Psalm 82:6 actually confirms this fact. It does not undermine it.

This is because the God whom the Psalmist describes as arising to condemn these so-called gods for corrupting the earth due to their injustice is none other than the Lord Jesus Christ himself!

I quote this specific Psalm in its entirety:

“God (elohim) standeth in the congregation of God (el); He judgeth among the gods (elohim)…  I said, Ye are gods, And all of you sons of the Most High. Nevertheless ye shall die like men, And fall like one of the princes. Arise, O God (elohim), judge the earth; For thou shalt inherit (tinchal) all the nations.” Psalm 82:1, 6-8 American Standard Version

Note how the Greek versions (known as the Septuagint [LXX]) translate the Hebrew:

“God (ho theos) stands in the assembly of gods; and in the midst [of them] will judge gods… Arise, O God (ho theos), judge the earth: for thou shalt inherit (kleronomeseis) all nations.” Psalm 81:1, 8 LXX

Pay attention to the fact that the God whom Asaph mentions is the One who will judge the earth and inherit the nations in order to make them his possession.

And yet, astonishingly, the NT emphatically states that it isn’t the Father who comes to judge, but rather it is the Son that will arise to judge the creation!

“For the Father judges no one at all, but he has entrusted all the judging to the Son… Most truly I say to you, the hour is coming, and it is now, when the dead will hear the voice of the Son of God, and those who have paid attention will live… And he has given him authority to do judging, because he is the Son of man. Do not be amazed at this, for the hour is coming in which all those in the memorial tombs will hear his voice and come out, those who did good things to a resurrection of life, and those who practiced vile things to a resurrection of judgment.” John 5:22, 25, 27-29

“He sent out the word to the sons of Israel to declare to them the good news of peace through Jesus Christ—this one is Lord of all… Also, he ordered us to preach to the people and to give a thorough witness that this is the one decreed by God to be judge of the living and the dead. To him all the prophets bear witness, that everyone putting faith in him receives forgiveness of sins through his name.” Acts 10:36, 42-43

“For we must all appear before the judgment seat of the Christ, so that each one may be repaid according to the things he has practiced while in the body, whether good or bad.” 2 Corinthians 5:10

“I solemnly charge you before God and Christ Jesus, who is to judge the living and the dead, and by his manifestation and his Kingdom:” 2 Timothy 4:1

The inspired Scriptures further attest that Jesus is the Heir who inherits all the nations as his everlasting possession:

“Lastly he sent his son to them, saying, ‘They will respect my son.’ On seeing the son, the cultivators said among themselves, ‘This is the heir (ho kleronomos). Come, let us kill him and get his inheritance (ten kleronomian autou)!’ So they took him and threw him out of the vineyard and killed him.” Matthew 21:37-39

“Jesus approached and spoke to them, saying: ‘All authority has been given me in heaven and on the earth. Go, therefore, and make disciples of people of all the nations, baptizing them in the name of the Father and of the Son and of the holy spirit, teaching them to observe all the things I have commanded you. And look! I am with you all the days until the conclusion of the system of things.’” Matthew 28:18-20

“Long ago God spoke to our forefathers by means of the prophets on many occasions and in many ways. Now at the end of these days he has spoken to us by means of a Son, whom he appointed heir of all things (kleronomon panton), and through whom he made the systems of things. He is the reflection of God’s glory and the exact representation of his very being, and he sustains all things by the word of his power. And after he had made a purification for our sins, he sat down at the right hand of the Majesty on high.” Hebrews 1:1-3

“Why are the nations agitated And the peoples muttering an empty thing? The kings of the earth take their stand And high officials gather together as one Against Jehovah and against his anointed one. They say: ‘Let us tear off their shackles And throw off their ropes!’ The One enthroned in the heavens will laugh; Jehovah will scoff at them. At that time he will speak to them in his anger And terrify them in his burning anger, Saying: ‘I myself have installed my king On Zion, my holy mountain.’ Let me proclaim the decree of Jehovah; He said to me: ‘You are my son; Today I have become your father. Ask of me, and I will give nations as your inheritance (nachalataka) And the ends of the earth as your possession. You will break them with an iron scepter, And you will smash them like a piece of pottery.’ So now, you kings, show insight; Accept correction, you judges of the earth. Serve Jehovah with fear, And rejoice with trembling. Honor the son, or God will become indignantAnd you will perish from the way, For His anger flares up quickly. Happy are all those taking refuge in Him.” Psalm 2:1-12

The NT applies Psalm 2 to the risen and exalted Christ:

“On hearing this, they raised their voices with one accord to God and said: ‘Sovereign Lord, you are the One who made the heaven and the earth and the sea and all the things in them, and who said through holy spirit by the mouth of our forefather David, your servant: “Why did nations become agitated and peoples meditate on empty things? The kings of the earth took their stand and the rulers gathered together as one against Jehovah and against his anointed one.” For truly both Herod and Pontius Pilate with men of the nations and with peoples of Israel were gathered together in this city against your holy servant Jesus, whom you anointed, to do what your hand and counsel had determined beforehand to occur. And now, Jehovah, give attention to their threats, and grant to your slaves to keep speaking your word with all boldness, while you stretch out your hand for healing and while signs and wonders occur through the name of your holy servant Jesus.’ And when they had made supplication, the place where they were gathered together was shaken, and they were one and all filled with the holy spirit and were speaking the word of God with boldness.” Acts 4:24-31

“So we are declaring to you the good news about the promise made to the forefathers. God has completely fulfilled it to us, their children, by resurrecting Jesus; just as it is written in the second psalm: ‘You are my son; today I have become your father.’” Acts 13:32-33

“For example, to which one of the angels did God ever say: ‘You are my son; today I have become your father’? And again: ‘I will become his father, and he will become my son’?” Hebrews 1:5

“So, too, the Christ did not glorify himself+ by becoming a high priest, but was glorified by the One who said to him: ‘You are my son; today I have become your father.’” Hebrews 5:5

“And the dragon kept standing before the woman who was about to give birth, so that when she did give birth, it might devour her child. And she gave birth to a son, a male, who is to shepherd all the nations with an iron rod. And her child was snatched away to God and to his throne… I heard a loud voice in heaven say: ‘Now have come to pass the salvation and the power and the Kingdom of our God and the authority of his Christ, because the accuser of our brothers has been hurled down, who accuses them day and night before our God!” Revelation 12:4a-5, 10

“And out of his mouth protrudes a sharp, long sword with which to strike the nations, and he will shepherd them with a rod of iron. Moreover, he treads the winepress of the fury of the wrath of God the Almighty.” Revelation 19:15

In fact, what the Society missed from Jesus’ words in John 10 is his implicitly identifying himself as that very Word of God who came to condemn the so-called gods for their unrighteousness. Note the words of our Lord carefully:

“Jesus answered them: “Is it not written in your Law, “I said: ‘You are gods’”? If he called “gods” those against whom the word of God came (ho Logos tou Theou egeneto) —and yet the scripture cannot be nullified—do you say to me whom the Father sanctified and sent into the world, “You blaspheme,” because I said, “I am God’s Son”?’” John 10:34-36

Now contrast this with what is said of Christ being the Word who will come to destroy God’s enemies:

“Originally was the Word (ho Logos), And the Word was with God; And the Word was God. The same was originally with God. All things through him came into existence, And without him came into existence not even one thing: That which hath come into existence in him was life, And the life was the light of men… It was—The real light that enlighteneth every man—Coming into the world. In the world he was And the world through him came into existence, And the world knew him not… And the Word became flesh (kai ho Logos sarx egeneto) And pitched his tent among us, And we gazed upon his glory,—A glory as an Only-begotten from his Father. Full of favour and truth… No one hath seen God at any time: An Only Begotten God, The One existing within the bosom of the Father He hath interpreted [him].” John 1:1-4, 9-10, 14, 18 The Emphasized Bible

“I saw heaven opened, and look! a white horse. And the one seated on it is called Faithful and True, and he judges and carries on war in righteousness. His eyes are a fiery flame, and on his head are many diadems. He has a name written that no one knows but he himself, and he is clothed with an outer garment stained with blood, and he is called by the name The Word of God (Ho Logos tou Theou). Also, the armies in heaven were following him on white horses, and they were clothed in white, clean, fine linen. And out of his mouth protrudes a sharp, long sword with which to strike the nations, and he will shepherd them with a rod of iron. Moreover, he treads the winepress of the fury of the wrath of God the Almighty. On his outer garment, yes, on his thigh, he has a name written, King of kings and Lord of lords.” Revelation 19:11-16

What this shows is that Jesus is that very Word of God whom the Father had sent to condemn those human judges of Psalm 82, since he has been the One who has been saving and/or judging mankind from the beginning of creation!

Finally, the Society is wrong that Jesus is not be worshiped and that only the Father is to be worshiped since Christ himself stated that the Father demands that everyone give to the Son the exact same honor which the Father receives:

“so that all may honor the Son JUST AS they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.” John 5:23

In fact, John sees an astounding vision where he beholds and hears every created thing in all of creation giving the Son the exact same worship which is given to the Father, and for the exact same duration!

“When he took the scroll, the four living creatures and the 24 elders fell down before the Lamb, and each one had a harp and golden bowls that were full of incense. (The incense means the prayers of the holy ones.) And they sing a new song, saying: ‘You are worthy to take the scroll and open its seals, for you were slaughtered and with your blood you bought people for God out of every tribe and tongue and people and nation, and you made them to be a kingdom and priests to our God, and they are to rule as kings over the earth.’ And I saw, and I heard a voice of many angels around the throne and the living creatures and the elders, and the number of them was myriads of myriads and thousands of thousands, and they were saying with a loud voice: ‘The Lamb who was slaughtered is worthy to receive the power and riches and wisdom and strength and honor and glory and blessing.’ And I heard EVERY CREATURE in heaven and on earth and underneath the earth and on the sea, and ALL THE THINGS IN THEM, saying: ‘To the One sitting on the throne and TO THE LAMB be the blessing and the honor and the glory and the might forever and ever.’ The four living creatures were saying: ‘Amen!’ and the elders fell down and worshipped.” Revelation 5:8-14

That every created thing worships the Lamb in the exact same manner which the Father is worshiped proves that the Son is no mere creature. Rather, Jesus must be an uncreated, divine Person who became flesh, being essentially one with the Father, thereby making him worthy to receive the exact same power, riches, wisdom, blessing, honor, glory, strength and might which the One seated on the throne receives.

There’s simply no way around this divinely revealed truth.

Unless indicated otherwise, scriptural references taken from the New World Translation of the Holy Scriptures (2013 Revision).

FURTHER READING

JWS, JESUS & THE MIGHTY GOD

JWS AGREE: ISAIAH SAW CHRIST!

JWS, PETER & CHRIST’S DEITY

NWT: A PERVERTED TRANSLATION

JOSEPH THE FATHER OF MARY?

The English translations of the Greek version of Matthew 1:16 refer to Joseph as the son of Jacob and the husband of Mary:

“And Jacob was the father of Joseph the husband (andra) of Mary, by whom Jesus was born, who is called Christ.” Matthew 1:16 Legacy Standard Bible (LSB)

However, two Hebrew manuscripts (MSS) of Matthew were discovered in Italy, which contain an interesting variant. One of the MS is dated to the 13th century AD and is at the Bodleian Library in Oxford. The other MS is from the 14th century and is at the Jewish Theological Seminary in New York.

Both of these Hebrew MSS read Yoseph abi Miryam (“Joseph, the father of Mary”) in Matthew 1:16.

Here are links to the images of these two Hebrew MSS:

https://digital.bodleian.ox.ac.uk/objects/ad5d33b1-e475-4328-8efd-6040be77a2cb/surfaces/cd0aef60-2bcf-418f-9007-86b4256623ba/

Some believe that this variant supports the notion that Matthew is recording Mary’s biological descent, whereas Luke in 3:23-38 is listing the genealogy of Joseph, the betrothed of Mary and Jesus’ adoptive father.

What this view entails is that there were actually two Josephs, one who was Mary’s father and the other one being the man who was betrothed to her.

Specific individuals believe that the Syriac version of the Bible known as the Peshitta supports the view that the Joseph of Matthew’s genealogy is actually Mary’s father. They base this off of the Syriac word employed in the Peshitta, specifically gabrah:

yaᶜqūḇ ᵓawleḏ ləyawsep gaḇrāh dəmaryam dəmennāh ᵓeṯīleḏ yešūᶜ dəmeṯqəre məšīḥā 

Certain translations render this term either as guardian or kinsmen:

“Yaqob begot Yoseph the guardian of Maryam, her from whom was begotten Yeshua, who is called The Messiah.” Peshitta Holy Bible Translated (HPBT https://biblehub.com/hpbt/matthew/1.htm)

“Yaqub fatherd Yosip the kinsmen of Maryam from whom was born Yeshua who is called the Messiah.” (Paul Younan’s Interlinear Peshitta Translation (www.peshitta.org); https://dukhrana.com/peshitta/msviewer.php?ms=4&id=1)

In this post I will show that there are several major problems with these arguments.

First, the Hebrew versions of Matthew are too late and therefore do not provide any conclusive evidence for this being the original wording of Matthew.

Second, all of the evidence we have shows that the Greek of Matthew is not a translation of a Hebrew or Aramaic form of Matthew. Rather, the MS tradition confirms that canonical Matthew was indeed written originally in Koine Greek, and therefore confirms the position that the later Hebrew versions are translations from the Greek.

Third, the Syriac word gabrah functions similarly to the Greek term aner, both of which can mean a man in distinction from a woman, or a husband in distinction from a wife. This is why there are other English renderings of the Peshitta that translate gabrah as husband:  

“Jakub begat Jauseph, husband of Mariam, of whom was born JESHU who is called the Meshicha [pronounced Meshee’ha].” Etheridge’s Peschito Syriac NT

“Jacob begat Joseph, the husband of Mary, of whom was born Jesus who is called the Messiah.” Murdock’s Syriac Peshitta NT

“Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ.” George Lamsa Bible (LAMSA https://biblehub.com/lamsa/matthew/1.htm)

Fourth, even the Hebrew word ab, which is typically translated as father, can and does refer to a guardian or protector, to someone who has been appointed to oversee and guard a specific individual, peoples, clans, families, households, etc.:

7 figurative of benevolence & protection Job 29:6 אָב אָֽנֹכִי לָֽאֶבְיוֺנִים, compare Job 31:18; of Eliakim Isaiah 22:21; perhaps also of gracious Messianic king אֲבִי עַד Isaiah 9:5 everlasting father (Ge Ew De Che Brd Di) — others divider of spoil (Abarb Hi Kn Kue BrMP). (Brown-Driver-Briggs, Strong’s Hebrew 1. ab)

Here’s an example of such a meaning:

“Then it will be in that day, That I will summon My servant Eliakim the son of Hilkiah, And I will clothe him with your tunic And tie your sash securely about him. I will give your authority into his hand, And he will become a father (la’ab) to the inhabitants of Jerusalem and to the house of Judah. Then I will set the key of the house of David on his shoulder, When he opens no one will shut, When he shuts no one will open.” Isaiah 22:20-22 LSB

In light of this, one can legitimately understand the Hebrew of Matthew 1:16 to mean that Joseph was Mary’s father in the sense of his having been appointed to oversee and protect her and her divine Child. It doesn’t necessarily prove that the translators of Hebrew Matthew meant to convey that Joseph actually fathered or begot Mary.

This is further supported from the fact that all throughout the genealogy Matthew speaks of individual X begetting individual Y, e.g., “Jacob begat Joseph.” Therefore, all Matthew had to do was to write that Joseph begot Mary, since this would leave absolutely no doubt that the Evangelist was referring to Mary’s father, and not to the man who was to later become her husband.

This leads me to my final point.

The immediate context of Matthew 1 itself shows that the Joseph mentioned in the genealogy is the same one who was betrothed to Mary:

“After the Babylonian exile Jechoniah was the father of Shealtiel, who was the father of Zerubbabel, who was the father of Abiud, who was the father of Eliakim, who was the father of Azor, who was the father of Sadoc, who was the father of Achim, who was the father of Eliud, who was the father of Eleazar, who was the father of Matthan, who was the father of Jacob, who was the father of Joseph, who was the husband of Mary, the mother of Jesus Christ. The genealogy of Jesus Christ may thus be traced for fourteen generations from Abraham to David, fourteen from David to the deportation to Babylon, and fourteen from the deportation to Christ himself.

“The birth of Jesus Christ happened like this. When Mary was engaged to Joseph, just before their marriage, she was discovered to be pregnant—by the Holy Spirit. Whereupon Joseph, her future husband, who was a good man and did not want to see her disgraced, planned to break off the engagement quietly. But while he was turning the matter over in his mind an angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary as your wife! What she has conceived is conceived through the Holy Spirit, and she will give birth to a son, whom you will call Jesus (“the Saviour”) for it is he who will save his people from their sins.’

“All this happened to fulfil what the Lord had said through the prophet—‘Behold, a virgin shall be with child, and bear a son, and they shall call his name Immanuel’. (‘Immanuel’ means ‘God with us.’) When Joseph woke up he did what the angel had told him. He married Mary, but had no intercourse with her until she had given birth to a son. Then he gave him the name Jesus.” Matthew 1:16-25 J.B. Phillips New Testament (PHILLIPS)

Therefore, there is simply no good reason to believe that the Hebrew versions of Matthew 1:16 are positing two different Josephs, a specific Joseph in the genealogy that fathered Mary, who was someone other than the Joseph that became the husband of Mary and the adoptive father of the Lord Jesus.

FURTHE READING

Questions About Jesus’ Genealogies – Jimmy Akin

The Genealogies of Christ | Catholic Answers Magazine