Turn to me and be saved, all you ends of the earth; For I am God, and there is no other. Isaiah 45:22 NIV
And everyone who calls on the name of Jehovah will be saved… Joel 2:32 NIV
He told them, ‘This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.’ Luke 24:46-47 NIV
Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved. Acts 4:12 NIV
HOLY AND RIGHTEOUS ONE
I will not carry out my fierce anger, nor will I turn and devastate Ephraim. For I am God, and not man – the Holy One among you. I will not come in wrath. Hosea 11:9 NIV
The LORD within her is righteous; he does no wrong. Morning by morning he dispenses his justice, and every new day he does not fail, yet the unrighteous know no shame. Zephaniah 3:5 NIV
You disowned the Holy and Righteous One and asked that a murderer be released to you. You killed the author of life, but God raised him from the dead. We are witnesses of this. Acts 3:14 NIV
Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him. Acts 7:52 NIV
TRUE AND FAITHFUL WITNESS
Then they said to Jeremiah, ‘May the LORD be a true and faithful witness against us if we do not act in accordance with everything the LORD your God sends you to tell us. Jeremiah 42:5 NIV
To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. Revelation 3:14 NIV
WORSHIP DUE TO GOD
The final line of evidence in support of Jesus being Jehovah God is that Jesus receives the very worship due to God. This is precisely what we would expect to find if indeed the NT writers viewed Jesus as God.
The Greek term used for worship is proskuneo which means either to do obeisance or to worship. In the Old Testament, we find that many received obeisance:
Afterward David also arose, and went out of the cave, and called after Saul, “My lord the king!” And when Saul looked behind him, David bowed with his face to the earth, and did obeisance (Gr.- prosekunesen). 1 Samuel 24:8 RSV
And the third day, behold, a man from Saul’s camp, with his clothes rent and earth upon his head. And when he came to David, he fell to the ground and did obeisance GR– prosekunesen). 2 Samuel 1:2 RSV
In NT times, however, the act of proskuneo was forbidden altogether:
“Well, I, John was the one hearing and seeing these things. And when I had heard and seen, I fell down to worship (proskunesai) before the angel that had been showing me these things. But he tells me: ‘Be careful! Do not do that! All I am is a fellow slave of you and of your brothers who are prophets and of those who are observing the words of this scroll. Worship God (theo proskuneson).’ “ Revelation 22:8-9 NWT (Cf. Revelation19:9-10)
“As Peter entered, Cornelius met him, fell down at his feet and did obeisance (prosekunesen) to him. But Peter lift him up, saying: ‘Rise; I myself am also a man.’“ Acts 10:25-26 NWT
When we come to Jesus we find that he not only receives worship, but receives doxologies due only to God.
“… And let all the angels worship him.” Deuteronomy 32:43 LXX
“… in order that all may honor the Son just as they honor the Father. He that does not honor the Son does not honor the Father who sent him.” John 5:23 NWT
“And again, when God brings his firstborn into the world, He says, ‘Let all God’s angels worship him.’ “ Hebrews 1:6 NIV
According to t
he author of Hebrews the Septuagint’s command that all the angels should worship Jehovah is actually speaking of Jesus. We once again find the NT writers applying an OT passage of Jehovah to Jesus, affirming that the writers viewed Jesus as Jehovah.
“Also, whatever it is that YOU ask in my name, I WILL DO THIS, in order that the Father may be glorified in connection with the Son. If YOU ask anything in my name, I WILL DO IT.” John 14:13-14 NWT
It is interesting to note that the JWs fail to translate a key Greek phrase that is included in the Greek text used in their The Kingdom Interlinear Translation of the Greek Scriptures. The phrase, ean ti aitesete me en to onomati mou touto poieso, literally reads: “if ever anything you should ask ME in the name of me this I shall do.”
Jesus is telling believers to ask him anything directly and he will do it. The JWs have left out “me” from their text as to prevent their followers from addressing Jesus directly in prayer. In fact, it is not only the Westcott/Hort Greek text used by JWs that have the phrase “me”, since this reading is supported by the best and most ancient Greek MSS of the New Testament. Noted Textual critic, Bruce M. Metzger, comments on the possible reasons why some MSS dropped the phrase me from the text, despite it being the most probable reading:
“Either the unusual collocation, ‘ask me in my name.’ or a desire to avoid contradiction with 16.23 seems to have prompted (a) the omission of me in a variety of witnesses… or (b) its replacement with ton patera… The word me is adequately supported… and seems to be appropriate in view of its correlation with ego later in the verse.” (Metzger, A Textual Commentary on the Greek New Testament [United Bible Societies, USA 1971first edition; Deutsche Bibelgesellschaft, D-Stuttgart, second edition 1994, second printing 1998], p. 208)
Furthermore, the New Testament clearly affirms the fact that the first Christians did indeed pray to Jesus. Notice the following examples: “While they were stoning him, Stephen prayed, ‘Lord Jesus, receive my spirit.’ Then he fell on his knees and cried out, ‘Lord, do not hold this against them.’ When he had said this, he fell asleep.” Acts 7:59-60
Stephen prays to Jesus in the exact manner Jesus prayed to the Father while on earth!:
“Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last.” Luke 23:46
(Note- The JWs insert the word Jehovah in place of Lord at Acts 7:60, without any warrant to do so since there is not one single New Testament MS which contains the divine name. Yet, interestingly if the JW rendering is correct this would prove that Jesus is Jehovah since he is the only referent in the context!)
“In Damascus there was a disciple named Ananias. The Lord called to him in a vision, ‘Ananias!’ ‘Yes, Lord,’ he answered. The Lord told him, ‘Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. In a vision he has seen a man named Ananias come and place his hands on him to restore his sight.’ ‘Lord,’ Ananias answered, ‘I have heard many reports about this man and all the harm he has done to your saints in Jerusalem. And he has come here with all authority from the chief priests to arrest all who call on your name.’ But the Lord said to Ananias, ‘Go! This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel. I will show him how much he must suffer for my name.’ Then Ananias went to the house and entered it. Placing his hands on Saul, he said, ‘Brother Saul, the Lord-Jesus, who appeared to you on the road as you were coming here- has sent me so that you may see again and be filled with the Holy Spirit.’” Acts 9:10-17 NIV
In this passage, we find Ananias both addressing Jesus in prayer as Lord and affirming that the early followers called on Jesus’ name, i.e. prayed to him directly.
“To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with those everywhere who call on the name of our Lord Jesus Christ- their Lord and ours.” 1 Corinthians 1:2 NIV
“Three times I pleaded with the Lord to take it away from me. But he said to me, ‘My grace is sufficient for you, for my power (dunamis) is made perfect in weakness.’ Therefore, I will boast all the more gladly about my weakness, so that Christ’s power (dunamis tou Christou) may rest on me.” 2 Corinthians 12:8-9 NIV
These examples sufficiently demonstrate that the first Christians prayed to Jesus as to God, an explicit witness to his essential equality with the Father. The question we have for JWs, and for Greg Stafford for that matter, is does not the fact that Christians prayed to Jesus imply his omniscience, omnipresence and his omnipotence? Otherwise, how could Jesus be able to hear and answer the prayers of the multitudes of Christians everywhere both then and now if he were not all-powerful and ever-present?
“To the only wise God be glory forever through Jesus Christ! Amen.” Romans 16:27 NIV
“Who alone is immortal and who lives in unapproachable light, who no one has seen or can see. To him be honor and might forever. Amen” 1Timothy 6:16 NIV
“But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.” 2 Peter 3:18 NIV
“Then I heard every creature (pan ktisma) in heaven and on the earth and under the earth and on the sea, and all that is in them, singing: ‘To him who sits on the throne and to the Lamb be praise and honor and glory and power, forever and ever!” Revelation 5:13 NIV
The fact that John includes every living creature in praising God, affirms that Jesus is not part of creation. If Jesus had been one of God’s creatures we would expect to find him as one of those worshiping God in heaven. Instead we find Jesus receiving the same praise and glory that the Father receives, both in heaven and in the Church. This makes him the eternal Creator instead of a creature.
In his attempt to diminish the worship of Jesus to less than that of the Father, Stafford reasons that whereas Jesus receives proskuneo, he does not receive latreuo (sacred service). Only the Father receives latreuo:
“Yet, he (Jesus) still showed that only Jehovah was to be given absolute, religious worship when he told Satan, ‘It is Jehovah God you worship, and it is to him alone you must render sacred service [… latreuo].’- Mt. 4:10
“Bowman asserts that ‘Jesus also receives… sacred service (Rev. 22:3).’ Is this true? Does Revelation 22:3 teach that Jesus receives latreuo? The NIV reads: ‘No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve [form of latreuo] him’ (emphasis added). Revelation speaks of two individuals, ‘God’ and the ‘Lamb.’ In referring to the one who would receive latreuo, John uses the third person singular pronoun (‘his,’ ‘him’), showing that it has reference to but one of the two individuals mentioned. If John wanted his readers to know that both God and the Lamb (Jesus Christ) were to receive latreuo, he would have simply used the third person plural pronoun (for example, ‘and their servants will serve them’) instead of the singular. “If it is argued that latreuo here refers to the ‘Lamb,’ then we must indeed wonder why it does not refer to God, the One to whom it is elsewhere restricted. Also, there would be no evidence other than mere opinion to support such a theory that Jesus here receives latreuo and God does not. Thus, we may safely conclude that latreuo is here given to the same individual who receives it in Revelation 7:15, and elsewhere in the Bible.” (Stafford, pp. 85-86)
Stafford’s footnote found on the same page states:
“Revelation 7:15 speaks of the great crowd that comes out of tribulation rendering latreuo to the ‘One seated on the throne,’ referring to Jehovah. Whereas Jesus is clearly distinguished from the One seated on the throne, as he is said to be ‘in the midst of the throne,’ according to verse 17.” (Ibid., f. 37)
We gladly respond to these assertions. Stafford fails to inform his readers that Revelation also indicates that Jesus himself sits on the very throne of the Father. In Rev. 3:21 Jesus says, “To the one who conquers I will grant to sit down with me on my throne, even as I conquered and sat down with my Father on his throne” (NWT)
The fact that both Father and Son sit on the same throne is evident from the very passage Stafford cites: “… But the throne (singular) of God and of the Lamb will be in [the city]…” Revelation 22:3 NWT
John speaks of the throne of God and the Lamb, not thrones, affirming that Jesus also sits on God’s throne.
Finally, in Revelation 20:11-15 we are told that the one who sits on the throne will judge the dead. According to John 5:22, the Father judges no one but has entrusted all judgment to the Son. This again proves that Jesus is also sitting on the very throne of the Father.
Stafford erroneously assumes that if John wanted to include Jesus as receiving latreuo< /em> he should have used the third person plural. What Stafford again fails to mention is that John proceeds to use the singular in a context where both the Father and Son are clearly involved: “and they will see his face, and his name will be on their foreheads.” Revelation 22:4 NWT
Yet in Revelation 14:1 we are told that believers are to receive the names of both God and the Lamb on their foreheads: “And I saw, and, look! The Lamb standing upon the Mount Zion, and with him a hundred and forty-four thousand having his name and the name of his Father on their foreheads.” NWT
In light of the above, we find that Stafford’s reasoning is invalidated by the Apostle himself.
Stafford asserts that no evidence, other than mere opinion, can be given to support the fact that it is Jesus who, in this particular reference, is the one receiving latreuo. Far from opinion, we will present the context of the chapter itself to support the premise that it is Jesus, not the Father, who is receiving “sacred service”:
“And they will see HIS FACE, and his name will be on their foreheads.” Revelation 22:4 NWT
According to the Bible it is Jesus whom believers shall see face to face:
“Beloved ones, now we are children of God, but as yet it has not been made manifest what we shall be. We do know that whenever he is made manifest we shall be like him, because we shall see him JUST AS HE IS.” 1 John 3:2 NWT
The Bible states that at the second-coming our bodies will be glorified like that of Christ’s, not the Father since he never became incarnate:
“But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.” Philippians 3:20-21 NIV
“And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven.” 1 Corinthians 15:49 NIV
According to Scriptures the Father, “lives in unapproachable light, whom no one has seen OR CAN SEE.” (Cf. 1 Timothy 6:16)
The second line of evidence that points to Jesus comes from Revelation 22:6:
“The angel said to me, ‘These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent HIS angel to show HIS servants the things that must soon take place.’” NIV
In Revelation 22:16 we are told:
“I, JESUS, HAVE SENT MY ANGEL TO GIVE YOU THIS TESTIMONY FOR THE CHURCHES.” NIV
In these citations, Jesus is called the God of the prophets who sent his angel to prepare his servants for the culmination of the age. These factors clearly prove that believers are to give Jesus the same type of latreuo that the Father receives.
Stafford also reasons that to say Jesus receives latreuo here is to suggest that God does not. Yet, Stafford fails to realize that to render sacred service to Jesus is to also render service to the Father:
“Moreover, the Father judges no one, but has entrusted all judgment to the Son. That all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him.” John 5:22-23 NIV
It is JWs who do not honor the Father. They dishonor the very God whom they claim to serve as they refuse to give Jesus the same honor demanded in Scripture. In light of the overwhelming evidence there can be no denying that the New Testament ascribes to Jesus the same type of worship that is given only to God.
In this study we examined the biblical teaching in relation to monotheism. We discovered that whereas the Scripture uses the term “God” in three distinct manners, there is only one true God by nature. The other so-called gods are categorized as false deities whom the nations wrongly view as gods; or messengers acting in the place of God as his mouthpiece and representative.
We also examined the biblical teaching in relation to the person of Jesus Christ. We did this to show that the Bible does not view Jesus as a false god who is wrongly worshiped. Nor does the Bible support the fact that he is a lesser god created by Jehovah to be his agent in creation and redemption. Instead, the biblical evidence leads us to embrace Jesus as the true God, Jehovah, who became man for our salvation. The Bible ascribes to Jesus the titles Jehovah, God, Lord, King of Kings etc. It also ascribes to him the functions and attributes of Jehovah such as creation, eternality, immutability, omnipresence (Cf. Matthew 18:20, 28:20; John 14:23; Ephesians 4:10), and omniscience (Cf. John 2:23-25, 16:30-31, 21:17 cf. 1 John 3:20; 1 Corinthians 1:24; 4:4-5 cf. 1:7-8, Revelation 22:20; Colossians 2:2-3; Revelation 2:23b cf. Jeremiah 17:10). All these factors prove that Jesus is the eternal God and not God’s first exalted creature, the archangel Michael.
The Bible also leads us to affirm that while Jesus is fully God he is not the only person who is the true God. Scripture clearly indicates that both the Father and the Holy Spirit are fully God as well, with all three Persons comprising the unity of t
he one true God. (Cf. Deuteronomy 6:4; Matthew 28:19)
The Bible also denies henotheism, the belief that there are a host of gods but only one eternal God who is to be worshiped. Scripture clearly teaches that no god has ever been formed nor are angels partakers of God’s nature. The only Persons who partake of the nature of God fully and perfectly are the Father, the Son, and the Holy Spirit; the blessed Trinity.
It is to the Trinity that we bow and worship. It is for the Trinity that we live and die. It is to the Trinity that we pray. All our hope and love and faith must be directed to the one and only true and Tri-personal God; Father, Son and Holy Spirit. We have been chosen by the Father (Ephesians 1:3-5), purchased by the Son (Revelations 5:9), sealed by the Spirit (Ephesians 4:30). Blessed God, Three in One.
Our heartfelt prayer is that all who read this will come to know and believe in the only true God and eternal Life, Father, Son and Holy Spirit:
“Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” Acts 4:12 NIV
“That at the name of Jesus every knee should bow in heaven and on earth and under the earth, and every tongue confess that Jesus is Lord, to the glory of God the Father.” Phil. 2:10-11 NIV
Amen, Come Lord Jesus.
THE USAGE OF GREEK TENSES AND BIBLICAL CHRISTOLOGY
It must be pointed out that our usage of Greek tenses in relation to key biblical passages in and of itself are insufficient in establishing our case for Trinitarianism. This is primarily due to the fact that in biblical Greek one must differentiate between aspect and Aktionsart, the sense in which the verbal forms are used in a given construct. In other words, just because a writer uses the present participle it does not necessarily mean that the writer intended to imply a continuous action or state of existence. Hence, it is not the aspect itself but the way the writer uses the verbal form in a given context that establishes the action as continuous or not. This is essentially true of all verbs and tenses, and is not just limited to the present tense.
To solidify the points made earlier that verses such as Philippians 2:5-7 and Colossians 2:9 the intention of the author was to affirm the abiding reality of Christ’s divine nature even while on earth, and that Jesus continues to remain the fullness of Deity in bodily form, we present the following biblical citations.
First, in relation to the fact that Christ continues to retain his human nature and body, albeit a glorified body at that, we present the following verses: “he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption.” Acts 2:31 NKJV (Cf. Acts 13:34-37)
The apostle Peter clearly affirms that Jesus’ flesh did not see corruption, implying that Christ’ resurrection body was material, fleshly.
“Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.” Luke 24:39 NKJV
“’because He has appointed a day on which He will judge the world in righteousness by THE MAN whom He has ordained. He has given assurance of this to all by raising Him from the dead.’ And when they (Athenians) heard of the resurrection of the dead, some mocked, while others said, ‘We will hear you again on this matter.’” Acts 17:31-32 NKJV
If all Paul had in mind was a spiritual resurrection, then the Greeks would not have mocked him since they believed in the immortality of the soul yet denied a physical resurrection. Hence, Paul could only have been referring to a physical, bodily resurrection when addressing the Athenians. This is solidified by Paul’s point that God will judge the world by a Man, namely Jesus Christ. This strongly argues that Jesus is still fully human, otherwise it could not be said that a Man will judge the world if Christ were raised a spirit creature.
“And so it is written, ‘The first man Adam became a living soul (psuchen).’ The last Adam became a life-giving spirit… The first man was of the earth, of dust; the second Man is from Heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” 1 Corinthians 15:45, 47-49
Paul affirms that Jesus is still Man while now in heaven. A typical response is to point out the fact that Paul indicates that Jesus is now a life-giving spirit, and hence is no longer in the flesh. This no more denies that Jesus is a man than Paul saying that Adam was a living soul denies that he had a fleshly body.
JWs correctly indicate that soul (psuchen) here does not refer just to the immaterial aspect of Adam but to his total being, to his entire existence as man which includes both the material and immaterial aspects of his nature. This understanding of the Greek term serves to solidify the case that Jesus’ entire being was raised on the third day since Peter affirms that David spoke concerning Christ saying,
“For David says respecting him, ‘I had Jehovah constantly before my eyes; because he is at my right hand that I may never be shaken. On this account my heart became cheerful and my tongue rejoiced greatly. Moreover, even my flesh will reside in hope; because you will not leave MY SOUL (ton psuchen mou) in Hades, neither will you allow your loyal one TO SEE CORRUPTION.’” Acts 2:25-27 NWT
Hence, Jesus’ psuchen, his entire being which included both the material and immaterial aspects of his nature, was not abandoned to the grave but raised in immortal glory.
“For there is one God, and one mediator between God and men, A MAN, Christ Jesus.” 1 Timothy 2:5 NWT
According to the apostle Paul, it is the Man Jesus who is now the mediator between God and men. In light of the preceding biblical evidence, we are left to conclude that Jesus continues to exist in a physical, glorified body retaining his human nature while now reigning in heaven as King of kings and Lord of lords. This means that Christ has a material body and continues to remain “the fullness of Deity in bodily form.”
(Note- Amazingly, in his attempt to disprove Jesus’ bodily resurrection, Stafford serves to reinforce it by citing Igantius:
“Interestingly, Ignatius (who died sometime during Trajan’s reign [98-117 C.E.]) writes to the Smyrnaeans (3:2): ‘For I know and believe that he was in the flesh even after the resurrection; and when he came to Peter and those with him, he… said to them: “Take hold of me; handle me and see that I am not a disembodied demon [ouk eimi daimonion hasomaton].”’… Of course, Ignatius himself believed in the physical resurrection of Christ, and our citation of him on this point is merely to demonstrate that ‘spirit’ in Luke 24:39 was understood by others to mean a demonic spirit.” (Stafford, J.W.D., pp. 255-256 bold emphasis ours)
The question begging to be asked is how can Stafford claim a spiritual resurrection when Ignatius, being a contemporary of the companions of the Apostle John, affirmed that Jesus’ resurrection was indeed physical? Obviously, Ignatius is more qualified to know whether Jesus’ resurrection was physical or spiritual seeing that he was both closer to the events and had a thorough command of Scripture.
Furthermore, other church fathers such as Justin Martyr (A.D. 100-165) also confirmed that the resurrection of Jesus was physical saying that those who “maintain that even Jesus Himself appeared only as spiritual, and not in flesh, but presented merely the appearance of flesh: these persons seek to rob the flesh of the promise.” [Justin Martyr, Fragments of the Lost Work of Justin on the Resurrection, chpt. 2 – Alexander Roberts & James Donaldson, eds., The Ante-Nicene Fathers, vols. 1-14, Grand Rapids; Eerdmans Publishing Co., 1985]
Hence, the weight of the evidence seems to indicate that the JW position is biblically and historically indefensible.
For a thorough refutation of JW arguments used to support their belief in a spiritual resurrection of Jesus, we refer the reader to Robert M. Bowman Jr.’s book, Jehovah’s Witnesses [Zondervan Publishing House; Grand Rapids, MI. 1995])
To support the Trinitarian interpretation of Philippians 2:5b-6 that Jesus did not cease to be God while on earth, but set aside his divine authority and glory to become a servant of the Father we present the following biblical references.
First, according to Isaiah 7:14 the virgin was to give birth to Immanuel, affirming that God himself would be present with his people. Matthew indicates that this was fulfilled by the birth of Christ, implying that Jesus is the very God who was prophesied to come and dwell with his people. (Cf. Matthew 1:22-23)
Further support that the Messiah-child would be God while as a man on earth is derived from the Hebrew usage of “name”. To the Hebrew mind the fact that the child would be named Immanuel was not merely to denote a proper name. Rather, the name signified the child’s nature or essence.
Edward J. Young, in his commentary on Isaiah 7:14 notes:
“… In the Bible the name indicates the character, essence, or nature of a person or object.” (Young, Commentary on the Book of Isaiah [Grand Rapids; Eerdmans, 1974], p. 331 emphasis ours)
Therefore, the fact that the virgin born son would be named Immanuel implies that the child’s nature would be that of absolute Deity even while on earth.
According to Isaiah 9:1-2 and 6-7, a great light would dawn in Galilee of the Gentiles by way of Jordan. The reason given is that “a child is born, and unto us a son is given; and the government shall be on his shoulder, and his name shall be Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David and over his kingdom, to order it and establish it with judgement and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this.”
According to both Matthew and Luke, this prophecy was fulfilled in Jesus’ earthly life and ministry. (Cf. Matthew 4:12-17 cf. Isaiah 9:1-2; Luke 1:30-33 cf. Isaiah 9:6-7) This affirms that Jesus was the Son, the Mighty God and the Eternal Father while on earth.
Further evidence that Jesus was both God and the Father of Eternity while on earth is seen in the fact that the phrase “Everlasting Father” is used to denote that Jesus is the source of eternal life. Accordingly, Jesus was the source of life both before and during his earthly ministry:
“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 were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men… That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him, and the world did not know Him.” John 1:1-4, 9-10 NKJV
“That which was from the beginning, which we have heard, which have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life– the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us…” 1 John 1:1-2 NKJV
“Then Jesus spoke to them again, saying, ‘I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” John 8:12 NKJV
“As long as I am in the world, I am the light of the world.” John 9:5 NKJV
“Jesus said to her, ‘I AM THE RESURRECTION AND THE LIFE…’” John 11:25
“Jesus said to him, ‘I am the Way, the Truth, AND THE LIFE…’” John 14:6
These passages conclusively prove that Jesus remained on earth what he was in heaven, namely God and the Author of Life.
The final line of evidence supporting the fact that Jesus was God in the flesh is Matthew 17:1-2, :
“Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light… While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voi
ce came out of the cloud, saying, ‘This is My beloved Son, in whom I am well pleased. Hear Him!” NKJV
Jesus’ inner, abiding nature manifested itself before his disciples, clearly demonstrating that he did not cease to be “in the form of God.” What was different was that Jesus had taken on a human nature that temporarily veiled his inner, abiding glory.
Having fully examined the biblical data in relation to the life and nature of Jesus Christ, we reach the inescapable conclusion that Christ never ceased to be God while fulfilling his earthly ministry. Furthermore, the Bible clearly teaches that Jesus eternally exists as God while in a glorified material body in heaven. Therefore, from a purely biblical perspective JW theology is completely indefensible.
By Sam Shamoun
AMEN LORD JESUS
Taken from….. http://www.abrahamic-faith.com/shamoun/Jw-lies.html and published with permission