Jehovah's Witness (OF HIMSELF)

Jehovah's Witness of Himself

Gen. 1:1 Plural Subjunctive singular verb which reveals unity between the plurality of the Godhead

Gen. 1:26 "us"

Gen. 3:22 "us"

Gen. 11:5-7 "us"

Isa. 6:8 "....who will go for Us?"

Isa. 44:6 2 Persons saying the same thing

Isa. 48:11-16 Speaks of 3 Persons         Lord God

                                        His Spirit

                                        Me

Psa. 33:6   3 Persons   Creation Account 'Word' Speaker

                                Jehovah-Source

                                Breath (Spirit) Energizer

Psa. 45:6-7 2 Persons

Mark 12:28-29 Unity of God leads up to:

Mark 12:35 Reason why Jesus should be worshipped

John 6:27 Father called God

Rom. 9:5 Son called God

Acts 5:3-4 Spirit called God

Luke 1:35

John 15:26{clearly distinguished from One Another (Diversity) in function only    NOTE: Men and women go to hasty conclusions concerning verses which seem to raise question on equality rather than what they are supposed the distinction based on priority.

Matt. 3:13-17

John 10:31 Father and Son

1 Cor. 3:16 Father and Spirit

Rom. 8:9 Christ and Holy Spirit

John 14:16, 18, 23 Father, Son, Spirit

2 Cor. 13:14

2 Thess. 2:13-14

Eph. 4:4-6  No order to their Naming

1 Cor 12:4-6

Jude 20-21

Titus 3:4, 6        Fathers work attributed to Jesus

Christ made several claims of His Deity. One is in Mark 2:7 where He heals the sick man of palsy. You will remember that the scribes said in their hearts, "Why doth this man thus speak? He blasphemeth; who can forgive sins but one, even God?" They were perfectly right, and the reply of Jesus in words and action was intended definitely to claim that He had spoken as God.

        Another claim to Deity was made when Jesus did not pronounce judgment on the woman in John 8:11.

        In Mat 22:44 Jesus made the Pharisees face the mystery of His Person. The explanation therefore is that after the flesh He was David's Son, but in His essential Divine nature He was David's Lord.

        What Jesus said to the young ruler in Mark 10:18 "Why callest Me good?" needs careful attention and consideration. If you look closely you will find that either He declared that He was not good, or that He was God. I cannot, and do not, believe that He meant to declare that He was not good. Therefore I do believe He claimed Deity in that question.

        In John 10:29 where it says "My Father....is greater than all" seems to contradict John 14:28 where it says "The father is greater than I."  There has been 2 main interpretations of these two passages together: one, that our Lord was referring to the fact of absolute personality, in which a son must always be considered as less than a father. The other is that His words had reference to His position at the time when they were spoken. The words were uttered in that period when He was the Self-emptied One, the Son of Man, David's son, while still of one essence with the Father.

        By bringing John 14:28 together with John 14:9 you touch the mystery of identity and yet difference. The declaration, "My Father is greater than I," must be interpreted by the whole context, where He was speaking of the witness of God to Himself, as a Teacher employing human speech and needing verification. The term "Son" does not necessarily imply inferiority, for in using it of our Lord we must cancel the limitations of time. Eternal Fatherhood and Eternal Sonship are both terms which break through the limitations of finite things, and leave us in the realm of mystery. The Son is to subject to the Father only in the sense in which He was the Servant of the Father, accomplishing a mission, after the completion of which, God becomes all in all (1 Cor 15:24).

        What Christ gave up was His right to use His equality with God for Himself, a very different matter than giving up His equality with God.

        In Phil 2:6 is one of the strongest assertions in the N.T. of the Deity of Jesus Christ. The Greek word <morphe,> here translated "very nature," literally means <form,> and refers to the external appearance by which a person or thing strikes the vision; yet it is an external form truly indicative of the inner nature from which it springs. Nothing in this passage teaches that the eternal Word (John 1:1) emptied Himself of either His divine nature or His attributes, but only of the outward and visible manifestation of the Godhead. God may change form, but He cannot cease to be God. At all times His divine attributes could be exercised according to His will.