The Jehovah's
Witnesses most used three passages to show that Jesus was
created and hence, not God:
Proverbs 8:22;
Colossians 1:15; and Revelation 3:14
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.
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 1:15-17here.
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 isbefore all
things, and in Himall 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.
*InPsalm 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-ktistosmeaning “first-created” to do so (cf. 2
Cor. 5:18: kainēktisis,
“new creation”).
--------------------------------
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.
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 *sovereigntyand pleasure of His own will (cf. Eph. 1:4-5, 11).
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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 Godand 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.
"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
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constructs world-wide--and yet, they are one of least written about,
spoken out against, and thus evangelized non-Christian cults.
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 logossarx 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 termsākan. 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 Christhas 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 perfectactive
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 formof God [morphē theou
huparchōn]. . . .” The word translated “existed” is
huparchōn is a present active participle (from huparchō)
indicating a continuous existenceor 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 Himselftaking 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 – “aransom
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)