Proverbs 8:22: “Jehovah himself produced me as the beginning of his way. . . .” (New World Translation, i.e., the Watchtower's translation of the Bible [hereafter NWT]).

JWs theological starting point: God is unitarian (i.e., one Person, Jehovah) thus Jesus is not God, but created.

RESPONSE:

1. The word that the NWT translates as "produced" (“possessed” NASB) is from the Hebrew word, quanah, which normally carries the meaning of "to get," "acquire," or "buy" (e.g., Prov. 1:5; 4:5, 7). We do not find one instance where Solomon uses the term to denote a creative idea.

2. The context of Proverbs chapters 1-9 is *Wisdom*. Wisdom is personified as a woman (cf. 8:1, 2, 3, 9:1-3; etc.). But to maintain that the chapter is referring to the Messiah, the NWT changed the original gender of the Hebrew pronouns ("her," "she") to neuter pronouns, "it," its" (at places such as 8:2, 3, 11; 9:1, 2, 3, etc. NWT).

3. There has been no Jewish Rabbi or Jewish literature that has interpreted Proverbs 8 as speaking of Messiah. For Scripture does not teach that the Messiah of Israel would be female.

4. Even though some church Fathers saw these passages as referring to Christ, none saw the passages as teaching that Christ was created. So, appealing to church history does not support the WT view.

5. Scripture presents that Jesus is eternal God, Creator of all things (cf. John 1:1; 8:24; Col. 1:16-17; Heb. 1:3, 8-10; Titus 2:13).

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Colossians 1:15: Christ is, “the firstborn of all creation.”

JWs assume here that "firstborn" mean "first-created" as they see Jesus.

RESPONSE:

1. Historic note: Paul wrote Colossians for the express purpose to refute the Gnostic heresy that taught Jesus was not God, nor the Creator of all things. They taught that spirit was good and matter (earth, flesh, etc.) was inherently evil, see more on Colossians 1:15-17 here.

2. The word translated “firstborn” (prōtotokos) primarily means "supremacy" or "superiority" as the entire context of chapter 1 indicates: all things have been created through Him and for Him. He is before all things, and in Him all things hold together.

Biblical examples of where prōtotokos means supremacy:

*Exodus 4:22: Israel is called “firstborn” yet there were many nations before Israel--Israel had the supremacy being God's chosen nation.

*In Psalm 89:27, David is called “firstborn,” but David was technically last born.

Referring to Psalm 89:27, the Watchtower correctly recognized that fact that "firstborn" here refers to David's preeminent position as stated in their JW training book, Aid to Bible Understanding:

David, who was the youngest son of Jesse, was called by Jehovah the "first-born," due to Jehovah’s elevation of David to the preeminent position in God's chosen nation (Aid to Bible Understanding, 1971, 584; emphasis added).

Genesis 41:51, Manasseh is called “firstborn” and Ephraim is called “second.” But in Jeremiah 31:9, Ephraim is called “firstborn.” Moreover,

Thus, in these contexts "firstborn" does not indicate "first-created" as JWs assumes of Christ in Colossians. Hence, Christ as Creator had supremacy over "all things" created.

3. If Paul wanted to convey that Jesus was “first-created” he certainly could have used the word prōto-ktistos meaning “first-created” to do so (cf. 2 Cor. 5:18: kainē ktisis, “new creation”).

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Revelation 3:14: Jesus is, “the beginning of the creation by God.”

The JWs assume here that Jesus is said to have had a beginning.

RESPONSE:

1. The Greek word translated “beginning” is archē can mean "source" or "ruler" (e.g., architect, archbishop).

2. Concurring with this meaning, the NWT translates archē in Luke 20:20 as “governments.” See also Ephesians 6:12 where archē is translated by the NWT as “governments.”

3. Note that in Revelation 22:13, Jehovah, whom JWs believe is eternal, is called archē.

4. The the NWT mistranslates the passage. The Greek does say "by God," but rather "of God" (tou theou, lit., "of the God"). The term God (thou) is in the *genitive* case (i.e., the case that expresses possession) indicating that Christ is the "ruler" or "architect" (archē) of God's creation.

For more information on the JWs see Jehovah's Witnesses

The atoning cross-work of God the Son was not a vague non-specific universal work for which no one is actually (but only potentially) atoned, but rather it was a *definite atonement and according His perfect *sovereignty and pleasure of His own will (cf. Eph. 1:4-5, 11).

THEOLOGY & APOLOGETIC CLASSES

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ALWAYS BEING READY TO MAKE A DEFENSE

In the first century the axiom of the church was: "Contend for the Faith" (Jude 3), but regrettably that has changed. Through the Apostle Peter, God commands all Christians to always be ready to provide a defense (apologia) and reason (logos) for their faith (cf. 1 Pet. 3:15; Titus 1:9, 13). If Christians do not speak out against false teachings that confuse as well as deny definitive Christian theology, thus deny Christ, the false teachings will be construed as truth. Christian should be able to reasonably and biblically communicate essential Christian doctrines such as the doctrine of the Trinity, the full Deity of Jesus Christ the Son of God and Justification through faith alone.

Accurately affirming and defending who God is, thus, how He revealed Himself in Scripture, not only honors Him as He should be honored, but highly glorifies Him--for it is an act of true worship.

See The Rise of False Teachings within the Church

A Definitive Look at Oneness Theology:

Defending the Tri-Unity of God (by Edward L. Dalcour, University Press)

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"For those who do not have time to conduct the exegetical work necessary to refute Oneness claims but who wish to be theologically informed or to discuss the doctrine of the Trinity with theologians in the United Pentecostal tradition, Dalcour has provided a valuable resource."—John D. Laing, Professor of Systematic Theology and Philosophy, Southwestern Theological Seminary, Harvard School for Theological Studies.

A Definitive Look at Oneness Theology critically examines the claims of Oneness theology in light if biblical exegesis. It provides an exegetical refutation to chief Oneness theological assertions, such as the notion that (a) God is unipersonal (i.e., monotheism equals unipersonalism or unitarianism), (b) Jesus is the Father, Son, and Holy Spirit, (c) the Son did not exist before Bethlehem, (d) the Son is not God, (e) the Son did not become flesh, (f) one must be water baptized (“In the name of Jesus”) in order to be saved (as with the UPCI). This book also provides a positive presentation of the doctrine of the Trinity (ontological, economical, and soteriological) READ MORE.

Oneness Pentecostals and other Oneness (i.e., “Jesus Only”) groups make up one of the largest and fastest growing anti-Trinitarian professing Christian constructs world-wide--and yet, they are one of least written about, spoken out against, and thus evangelized non-Christian cults.

See A Concise Look at Oneness Beliefs

Gottalife Radio In Your City Defending the Tri-Unity of God with Edward Dalcour

Interview on the Doctrine of the Trinity

The Birth of Jesus Christ:
Taking the Nature of a Servant

Next month most Christians will celebrate Christmas – the birth of Jesus Christ. Unfortunately, the theological significance can be lost in the pandemonium of shopping malls, tickets for Christmas plays, and thought consuming holiday planning. Whether or not Christmas is celebrated, all Christians should be biblically familiar with the real meaning of what most call “Christmas.” It is the most important event in all of human history: God became flesh. Isaiah prophesied that the coming Messiah would be called “Immanuel” (lit., “God with us”; 7:14). The term “incarnation” has been used by the church to accurately define the biblical data of the eternal Word, God the Son, becoming flesh – taking on the nature of a servant. Note the literal translation of John 1:1 and verse 14:

1:1 In the beginning before time, the Word was (ēn) already existing (eternally), and the Word was with (pros), distinctly and intimately, God (the Father), and the Word as to His essential nature or essence (i.e., qualitatively) was fully God – in the same sense as that of God the Father.

1:14 And the Word became flesh and tabernacled among us, and we saw His glory, glory as of the one and only, unique one, from the Father, full of grace and truth.

In John 1:1, the Apostle John positively affirmed that the Word was 1) eternal/pre-existent (1:1a), 2) distinct from God the Father (1:1b), and 3) absolutely God (1:1c). In verse 14, John positively affirmed the bodily incarnation of God the eternal Word showing that Jesus Christ was not merely a temporary “theophany” (theos + phainō, lit., “God appearance”; e.g., Gen. 18:1-33), but rather “the Word became flesh [ho logos sarx egeneto].” The Greek here clearly indicates that God the Son did not “wrap” Himself in flesh as one would put on an outfit or costume, but He actually BECAME (egeneto) flesh (sarx; see Col. 2:9).

Regrettably, too many pastors and Christian commentators neglect or overlook the grammatical significance of this passage and declare, “God wrapped Himself in flesh” (or the like), which entirely misrepresents what Jesus actually did!

Next, the passage says that eternal Word who became flesh “dwelt [or lit., “tabernacled”] among us.” The verb eskēnōsen (“dwelt among us” NASB) derives its meaning from the Hebrew term sākan. It referred to Yahweh coming down to earth to dwell: “And let them construct a sanctuary for Me, that I may dwell among them” (Exod. 25:8; cf. 2 Sam. 7:5-6). Hence, as mentioned, Jesus’ tabernacle (i.e., His physical body) was not a temporary appearance, but the Word actually became flesh and will forever be God-man.

The incarnation of the Son is an “essential” doctrine – a chief element of the gospel itself. The Apostle Paul affirmed that Jesus was a “descendant of David, according to my gospel” (2 Tim. 2:8). The term translated “descendent” is from the Greek word sperma. This means that Jesus was “literally” (not figuratively or spiritually) from the blood line or offspring (sperma) of David.

So essential was the incarnation of God the Son that the Apostle John, in his pointed refutation against Gnostic ideology (spirit vs. flesh), presents it as the ultimate test of true Christian faith:

“Every spirit that confesses that Jesus Christ has come [elēluthota] in the flesh is from God; and every spirit that does not confess Jesus [as coming in the flesh] is not from God; this is the spirit of the antichrist. . . .” (1 John 4:2-3).

Unfortunately, most of our English translations do not present the full import of the passage, thus rendering the verb elēluthota as “has come” or “is come” (KJV). However, the verb translated “has come” (elēluthota) is a perfect active participle (from erchomai, “to become”). The perfect tense indicates a completed action in the past whose effects are felt in the present. Correspondingly, when Jesus was on the cross, He affirmed the completion of His work by declaring, tetelestai (“It is finished”; John 19:30 NASB). Tetelestai is the perfect tense of teleō (“to finish/complete”) – grammatically indicating a past action (His completed work) with continuous results. This means that Jesus’ atoning sacrifice has infinite value! – His perfect past action continues to save sinners today.

So, in 1 John 4:2-3, John did not simply say that Jesus “has come in the flesh,” but rather Jesus has come in the flesh (incarnation) and remains in the flesh presently and for all eternity (cf. 1 Tim. 2:5). And every spirit (i.e., person) that does not confess (believe) that Jesus has come and remains in the flesh (such as Muslims and Jehovah’s Witnesses) is, as John stated, “The deceiver and the antichrist!” (2 John 7). Therefore, according to the Apostle John, to deny the incarnation of Jesus Christ – namely, that God the Son became flesh and/or to deny that He remains in the flesh is to deny Jesus Christ Himself.

In Isaiah 9:6, Isaiah prophesied that “a child will be born” (as to His humanity) and “a Son will be given” (as to His deity). Isaiah looked forward to the Prince of Peace, the “Mighty God” (El gibbor) -

Being supernaturally born (7:14)

On the throne of David having “no end to the increase of His government or of peace,” eternally establishing and upholding it “with justice and righteousness” (9:7)

Being “pierced through for our transgressions” (53:5)

To whom the Father caused the iniquity of us all to fall on Him (53:6)

Being crushed and put to grief to render Himself as a guilt offering, thus pleasing the Father (53:10)

Justifying “the many” and bearing “their iniquities” (53:11; cf. Mark 10:45)

Pouring Himself out to death “bearing the faults of many and praying all times for sinners” (53:12; JB)

God the Son becoming flesh provided definite and infallible salvation. As perfect man, He was the perfect sacrifice – i.e., the substitutionary atonement. As perfect God, His work had infinite consequence. For only God Himself can provide liberation from the bondage of sin. For no mere “man can by any means redeem his brother or give to God a ransom for him – for the redemption of his soul is costly. . . .” (Ps. 49:7-8). Hence, God became flesh to die in our place.

Philippians 2:6-11

Philippians 2:6-11 is known as the Carmen Christi (“Hymn to Christ”). It was utilized by the early Christian church to teach and magnify the pre-existence, incarnation, and the full deity of God the Son, Jesus Christ.

In verse 6, Paul strongly asserts the full deity of the Son: “Who, although He existed in the form of God [morphē theou huparchōn]. . . .” The word translated “existed” is huparchōn is a present active participle (from huparchō) indicating a continuous existence or continually subsisting. Hence, Jesus did not become the very form or nature of God at a certain point in time; rather, He always existed as God. The word translated “form” (“nature” NIV) is from the Greek word, morphē. The term denotes the specific qualities or essential attributes of something – thus the Son possesses the very essence/nature of God. This is similar to John 1:1c: “The Word was God” (as to His essence).

In verse 7, we read that Jesus “did not regard equality with God a thing to be grasped.” He did not see His “position” of equality with the Father as something to be held on to at all cost (i.e., seized). Or, as Wallace suggests, He did not wish to usurp the Father’s position of authority (cf. BBGG). Instead, He “emptied Himself taking the form [morphē, “nature”] of a bond-servant” – hence, God became man: morphē theou (“nature of God” v. 6), morphē doulou (“nature of a servant” v. 7).

Here Paul points back to the ultimate act of humility: Christ, who was always subsisting as God, “emptied Himself taking the form of a bond-servant . . . becoming obedient to the point of death.” The participle labōn (“taking”) is a participle of means. This participle describes the means or manner of the emptying: the Son emptied Himself by means of His incarnation. Note, the emptying did not involve His deity, for Paul safeguards against such an assertion in verse 6: “Who [Christ] always and continually subsisting in the very nature and substance of God” (trans. mine).

Further, the reflexive pronoun heauton translated, “Himself” (as in “emptied Himself”) indicates a “self-emptying” (cf. John 10:17-18). Thus, God the Son voluntarily “made Himself nothing taking the very nature of a servant” (NIV). On our behalf, He became (and remains) in the flesh – “a ransom for many” (Mark 10:45). He is “perfect man and perfect God.” The incarnation of the “Lord of glory” shows how much He loved us. He “lays down His life for the sheep” (John 10:11). The celebration of His birth, then, is the celebration of God taking on the nature of servant.

The necessity of the two natures of Jesus Christ:

Jesus Christ is not presented as only man or only God, or God and man (which implies two persons in one body), but rather “God-man” – the two natured Person.
If He were just God or just man, He could not be our mediator (or intercessor) representing two parties.
He had to be perfect man to appropriately and perfectly represent sinners in redemption.
And, He had to be perfect and fully God in order for His atonement (cross-work) to have infinite value.

Because He became flesh, He is our Prophet, Priest, and King. Scripture presents that God the Son actually substituted Himself on behalf of His people, in their place. His cross-work perfectly secured salvation for them. His substitutionary atonement did not merely make salvation a possibility for all men, but rather it actually and infallibly saved those for whom He died. His atonement was not limited, but definite. Christ’s death really did remove wrath from those who were effectually called – both Jews and Gentiles, “men from every tribe and tongue and people and nation” (Rev. 5:9).

Therefore, let us be fully aware of what we celebrate next month: “God with us.” We should always celebrate and be thankful to God that the Word became flesh over 2000 years ago and dwelt among us providing the ultimate sacrifice on the cross in order to save sinners from the wrath of God through His precious blood.

Let us conclude with this verse from Charles Wesley’s great hymn expressing the regenerating work of God alone:

“And can it be that I should gain”: Long my imprisoned spirit lay, Fast bound in sin and nature’s night; Thine eye diffused a quickening ray, I woke, the dungeon flamed with light; My chains fell off, my heart was free, I rose, went forth, and followed Thee.

Therefore, having been justified by faith,
we have peace with God through our Lord Jesus Christ
(Rom. 5:1)