Sunday, 10 March 2024
John14:14 demystified.
John 14:14 "Ask me"
Robert Bowman in his Understanding Jehovah’s Witnesses, Baker Book House, 1991:
"John 14:14 should also be mentioned. In the NWT this reads: “If YOU ask anything in my name, I will do it.” The Greek text in the KIT [Kingdom Interlinear Translation], however, has me after ask, so that it should be translated: “If you ask me anything in my name, I will do it.” It is true that some later Greek manuscripts omitted this word, but most of the earlier ones included it, and most modern editions of the Greek New Testament include it. At the very least, the NWT ought to have mentioned this reading in a note." - pp. 67-68.
But at John 14:14 'me' is omitted after 'ask' in the following trinitarian Bibles:
ASV; CBW; Darby; GNV; JB; KJ21; KJV; MLB; NEB; REB; NKJV; LB; MKJV (Green); NLV; RSV; WEB; WE; Young’s.
Many of them do not mention an alternate reading of 'me' in a note! And, likewise, many of the Bibles which do translate ‘ask me’ in this verse do not mention an alternate reading without ‘me’!!
The prestigious The Expositor’s Greek New Testament (Vol. 1, p. 824) also omits “me” from its text and does not even bother to address the matter in its voluminous notes. Bible Analyzer calls this 5-volume work “The Premier Greek Resource.”
This is a disputed text. There exists manuscript evidence that ‘me’ may not have been used by the original writer. (Also see http://sahidicinsight.blogspot.com/ - Nov. 2, 2010 - where ‘Memra’ explains the importance of the ancient Coptic translation of this verse.)
However, there is no such dispute about John 16:23 where John wrote: “... whatever you ask the Father for, he will give you in my name.” We should ask the Father (not the Son) in Jesus’ name. Therefore 'me' at John 14:14 is even more in doubt.
Bowman has access to a copy of (and is quite familiar with) the 1984 NWT Reference Bible. He repeatedly quotes from it and refers to notes in it in both this 1991 publication (Understanding Jehovah’s Witnesses) and his 1989 publication, Jehovah’s Witnesses, Jesus Christ, and the Gospel of John.
Yes, the 1984 NWT Reference Bible (which does have notes, of course) says in a footnote for John 14:14:
14* “Ask,” ADIt and in agreement with 15:16 and 16:23; P66 [Aleph]BWVgSy(h,p), “ask me.”
So for Bowman to pretend here that the NWT does not even mention that some Greek manuscripts have the word ‘me’ in this verse is simply inexcusable!
Posted by Elijah Daniels
John20:28 demystified.
MY GOD:
John 20:28 - “My God”
John 20:19 - “On the evening of that day [when the resurrected Jesus was first seen], the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, ‘Peace be with you.’
(:20) - “When he had said this, he showed them his hands and his side. THEN [upon seeing this] the disciples were glad when they saw the Lord.
(:21) - “Jesus said to them again, ‘Peace be with you. As the Father has sent me, even so I send you.’
(:22) - “And when he had said this he breathed on them, and said to them, ‘Receive the Holy Spirit.
(:23) - “‘If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.’
(:24) - “Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came.
(:25) - “So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see in his hands the print of the nails [as the other disciples had already seen], and place my hand in his side, I will not believe.’
(:26) - “Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, ‘Peace be with you.’
(:27) - “Then he said to Thomas, ‘Put your finger here, and SEE my hands; and put your hand, and place it in my side; do not be faithless, but believing.’
(:28) - “Thomas answered him, ‘My Lord and my God!’
(:29) - “Jesus said to him, ‘Have you believed because you have SEEN me? Blessed are those who have not seen and yet believe.’
(:30) - “Now Jesus did many other signs in the presence of the disciples, which are not written in this book;
(:31) - “but these are written that you may believe that Jesus is the Christ, the Son of God” - John 20:19-31, RSV.
John 20:28 (“Thomas answered, ‘My Lord and my God [ho kurios mou kai ho Qeos mou]’”) is one of the favorite trinitarian “proofs” of the trinity doctrine. In fact, Dr. Walter Martin, the famous Trinity-defender and “cult-buster,” calls this scripture “the greatest single testimony recorded in the Scriptures” of the “Deity of Christ.” - KOTC, p. 95.
To examine it properly we should (1) discuss the context, (2) discuss the implications if “my God” was not meant to apply directly to Jesus, (3) discuss the implications if those words were meant to be applied directly to Jesus, (4) discuss the use of the definite article with theos ('God') in this verse, and (5) examine the evidence that Thomas was speaking about TWO different persons: Jesus ('my Lord') and God ('my God').
(1) Thomas had said (verse :25) that unless something happened he would “not believe.” What was it that Thomas refused to believe? Was it that he refused to believe that Jesus was equally God with the Father? There is certainly no hint of this before or after Thomas’ statement at John 20:28.
If the disciples had learned, upon seeing the resurrected Jesus, that he was God, certainly they would have indicated this! But notice, neither before nor after receiving Holy Spirit (:22) did they kneel or do any act of worship such as one would certainly do upon coming aware of being in the presence of God!
Notice that the disciples who had seen Jesus earlier did not tell Thomas that Jesus was God (:25)! This is an incredible oversight if they had really believed they had seen God! Certainly, if they had discovered that Jesus was really God when they saw him resurrected, they would have talked of nothing else!
If, on the other hand, they had already known that Jesus was God even before seeing his resurrected form, then Thomas, too, would have already known about it and certainly would not have meant: “Unless I see ... the print of nails [etc.] ... I will not believe [Jesus is God].”
No, the context of John 20:24, 25, and 29 shows that Thomas refused to believe that Jesus had been resurrected from the dead. (See footnote for John 20:8 in The NIV Study Bible, Zondervan, 1985: “John did not say what [the disciple who saw the empty tomb of Jesus] believed, but it must have been that Jesus was resurrected.” - Also see Barclay’s The Daily Study Bible Series: The Gospel of John, Revised Edition, Vol. 2, p. 267, and pp. 275, 276.)
Certainly, being resurrected from the dead does not make you God. Other persons in the Scriptures had been resurrected from the dead before (and after) Jesus, and no one, for a moment, ever suspected them of being God! In fact, being resurrected from the dead would have been used as evidence that a person was not God, since God has always been immortal and cannot die in the first place!
Furthermore, Jesus’ statements before and after Thomas’ exclamation (“my Lord and my God!”) show not only that Jesus wanted Thomas to believe that he had been resurrected to life but that he could not possibly be God!!
Jesus’ command to Thomas to literally touch his wounds and actually see his hands proves that he meant, “See, I am the same person you saw die, but now I am alive ... be believing that I have been resurrected to life” (not, “see, these wounds prove I am God ... be believing that I am God”).
Notice that the reason given for Thomas to “be believing” is that he can see Jesus’ hands and their wounds. Likewise, after Thomas says “My Lord and my God,” Jesus reaffirms that Thomas now believes (as did the other disciples after seeing - Jn.20:20) that Jesus has been resurrected (not that he is God) “because you have seen me” (:29).
Certainly Jesus wouldn’t mean, “you believe I am God because you can see me.” Instead, this is proof that Jesus, Thomas, John, and the other disciples did not believe Jesus was equally God with the Father! How? Because John himself has made it manifestly clear that “no one [no human] has ever seen God” - 1 John 4:12, RSV. (See the SF study; also OMN 3-5.)
“For the NT God is utterly invisible (Jn. 6:46; 1 Tim. 1:17; 6:16; Col. 1:15). ‘God does not become visible; He is revealed,’ ... yet the resurrection narratives especially stress that the risen Christ is visible.” - The New International Dictionary of New Testament Theology, p. 518, Vol. 3, Zondervan, 1986.
Therefore, since no man has ever directly seen God (who is the Father only - John 5:37, 6:46; 17:1, 3) but men have only indirectly “seen” God through representations such as visions, dreams, etc., Jesus is saying: “Believe I have been resurrected and that I am obviously not God because you see me directly (and even touch me so you can be sure I’m not a vision or an indirect representation).”
What about the rest of the context? (1) As noted before, Thomas did not bow down, worship, etc. upon learning that it was really Jesus and saying 'my lord and my god.' He could not have just discovered that he was in the presence of God and acted the way he did! (2) It’s also obvious that Jesus did not understand Thomas to be calling him equally God with the Father in heaven. But did John, in spite of the incredible contradiction of a previous statement (like 1 John 4:12 above) at John 1:18 that “no man hath seen God at any time,” somehow think that Thomas understood Jesus to be God?
Well, no other disciple of Jesus ever made a statement to him which could honestly be construed as meaning Jesus is God! So, (3) if John had, somehow, understood Thomas’ statement that way, he certainly would have provided some follow-up clarification and emphasis in his own comments.
Surely John would have shown Thomas prostrating himself before “God” and worshiping him (but he doesn’t!). So how does John summarize this incident? - “But these were written that you may believe [Believe what? That Jesus is God? Here, then, is where it should have been written if John really believed such a thing:] that Jesus is the Christ, the Son of God.” - John 20:31, RSV. (Be sure to compare 1 John 5:5.)
Or, as the trinitarian The NIV Study Bible, Zondervan, 1985, states in a footnote for this scripture:
“This whole Gospel is written to show the truth of Jesus’ Messiahship and to present him as the Son of God, so that the readers may believe in him.”
Obviously, neither Jesus’ response, nor Thomas’ responses (before and after his statement at John 20:28), nor John’s summation of the event at 20:31 recognizes Thomas’ statement to mean that Jesus is the only true God!
So it is clear from context alone that neither Jesus, nor John, (nor Thomas) considered the statement at John 20:28 to mean that Jesus is equally God with the Father. (Remember this is the same Gospel account that also records Jesus’ last prayer to the Father at John 17:1, 3: “Father,.... This is eternal life: to know thee who alone art truly God, and Jesus Christ whom thou hast sent.” - NEB. It is obvious from this scripture alone that Jesus and the writer of the Gospel of John do not believe Jesus is equally God with the Father!)
This may be, then, one of those places where the idioms of an ancient language are not completely understood by modern translators.
As the Encyclopaedia Britannica, 14th ed., vol. 13, p. 25, puts it:
"And it is not certain that even the words Thomas addressed to Jesus (Jn. 20:28) meant what they suggest in the English Version." - (Britannica article by Rev. Charles Anderson Scott, M.A., D.D. Dunn Professor of New Testament, Theological College of the Presbyterian Church of England, Cambridge.)
And John M. Creed, as Professor of Divinity at the University of Cambridge, wrote:
“‘my Lord and my God’ (Joh.xx.28) is still not quite the same as an address to Christ as being without qualification God, and it must be balanced by the words of the risen Christ himself ... (v.17): ... ‘I ascend unto my Father and your Father, and my God and your God.’” - The Divinity of Jesus Christ, J. M. Creed, p. 123.
Yes, think about that very carefully: After Jesus was resurrected, he continued to call the Father in heaven “my God”! (Even after he was fully restored to heaven and seated at the right hand of God - Rev. 3:2; 3:12.) So if we must insist, as many trinitarians do, that the single instance of Thomas’ saying “MY God” in Jesus’ presence, with all its uncertainties, means that Jesus is superior in every way to Thomas (in essence, eternity, authority, etc.), what do Jesus’ even clearer statements that the Father is his God actually mean? -
“He who conquers, ... I will write on him the name of MY God, and the name of the city of MY God, ... and my own name.” - Rev. 3:12, RSV (Compare Rev. 14:1).
You can’t have it both ways. If Thomas’ statement (“my God”) can only mean that Jesus is ultimately superior to Thomas in all respects, then Jesus’ repeated and even clearer statements that the Father is his God can only mean that the Father is ultimately superior to Jesus in all respects. If Thomas really understood that Jesus was equally God with the Father, it is certainly blasphemous for John and other inspired Bible writers to turn around and call the Father the God of the Christ! - Micah 5:4; 1 Cor. 11:3; 2 Cor. 11:31; Eph. 1:3, 17; 1 Peter 1:3; Rev. 3:12.
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Micah 5:4 - American Standard Version (ASV)
“And he [the Messiah] shall stand, and shall feed his flock in the strength of Jehovah, in the majesty of the name of Jehovah his God:”
1 Corinthians 11:3 - New American Standard Bible (NASB)
“But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.”
2 Corinthians 11:31 - New American Standard Bible (NASB)
“The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying.”
Ephesians 1:3 - New American Standard Bible (NASB)
“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,”
Ephesians 1:17 - New American Standard Bible (NASB)
“that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him.”
1 Peter 1:3 - New American Standard Bible (NASB)
“Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,”
Revelation 3:12 - New American Standard Bible (NASB)
“He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name.”
Also see Ro. 15:6; 2 Cor. 1:3; Col. 1:3; Rev. 1:6; 3:2.
Colossians2:9 demystified.
"Fulness of Deity" - Col. 2:9
Col. 2:9 - "For in him [Jesus] the whole fulness [Gr. pleroma] of deity [theotes] dwells[1] bodily" - RSV.
The word theotes appears only this once in the entire New Testament [NT] (and never in the ancient Greek translation of the Old Testament [OT]). It has been rendered in various trinitarian translations as follows: "Godhead" - KJV, ASV, NEB, REB, MLB; "deity" - RSV, NASB, NRSV, NIV, NAB, CBW, Mo, By; "divinity" - JB, NJB. It should be remembered also that "Godhead" as found in the older English Bibles (such as KJV) had a different meaning than it has come to have in modern English. "In older English ['Godhead'] was a synonym for divinity"[2] - p. 221, Vol. 2, A Dictionary of the Bible, Hastings, 1988 printing; and p. 362, An Intermediate Greek-English Lexicon, Liddell and Scott, Oxford University Press, 1994 printing.
Theotes simply does not literally mean "godhead," and the use of "godhead" by the KJV translators was not intended as some would understand it today.[3] Actually, the heavenly Father, alone, is the closest thing to a literal "Godhead" to be found anywhere in the inspired Scriptures - see 1 Cor. 11:3.
Col. 2:9 is also rendered by noted trinitarian scholars with these translations of theotes: "The full content of divine nature" - TEV and GNB (also see Barclay); "God's whole being" - Beck (NT); "God's nature" - AT; "Yet it is in [Christ] that God gives a full and complete expression of himself (within the physical limits that he set himself in Christ)." - Phillips; "In him resides all the fulfillment of the divine" - Lattimore.
* * * * *
The trinitarian argument that Col. 2:9 proves that Jesus is God overlooks the common understanding of "fulness of ..." and "filled with ..." by those who used those common phrases in New Testament times. For example, the person who became "filled with Holy Spirit" (Eph. 5:18) was greatly influenced by that spirit, but he certainly did not become the Holy Spirit.
And having "the fulness" of someone or something could similarly mean being greatly influenced by that person or thing. The New International Dictionary of New Testament Theology says:
"Just as a person can be full of pain, joy, love, and virtue, he can also be said to be filled with God ..., i.e. possessed and inspired by God." - Vol. 1, p. 734.[4]
Surely we wouldn't expect anyone who is "filled with" God or who receives the "fulness of" God to actually be God! Nor would we expect anyone who has the "fulness of" Christ to actually be Christ! In fact it clearly shows that he is NOT the person with whom he is "filled"!
So, when we read Eph. 1:22, 23 - "the church, which is his body, the fulness of him who fills all in all" - we do not think that all real Christians are actually Christ. The New Oxford Annotated Bible (1977) tells us in a footnote for this scripture:
"the Church, as the fulness of Christ, is the complement of his mystic [figurative] person; he is the head, the Church is his body."
The noted trinitarian NT Greek scholar, W. E. Vine, explains:
"Fill, Fill Up": "... (a) of the members of the Church, the Body of Christ, as filled by Him", Eph. 1:23 (`all things in all the members'); ... in 3:19, of their being filled ... `with' all the fulness of God; of their being 'made full' in Him, Col. 2:10." - p. 426, An Expository Dictionary of New Testament Words.
Yes, at Eph. 3:19 we actually see Paul expressing the thought "that you [Ephesian Christians] may be filled with all the fulness of God" - RSV. And at Eph. 4:13 we find - "until we all attain ... to the measure of the stature of the fulness of Christ" - RSV
.
Even the trinitarian reference work, the New International Dictionary of New Testament Theology, commenting about the word "fullness" at Col. 2:9 ("In his [Jesus'] body lives the fullness of divinity" - JB), tells us:
"this fullness which is described in Col. 1:15-18 is entirely related to Christ's cross (v. 20), death (v. 22), and resurrection (v. 18). For this reason believers also have this fullness in him (2:10)." - Vol. 1, p. 740, Zondervan, 1986. - See AT, CBW, NAB (especially 1991 ed.).
"Outside the NT the word occurs in Ignatius in a sense which is clearly influenced by the NT, and apparently in the meaning of the Divine fulness, as going forth and blessing and residing ["dwelling"] in the Church [the congregation]" - p. 1, Vol. 4, A Dictionary of the Bible, James Hastings, ed., Hendrickson Publ., 1988.
For exactly the same reasons that we don't allow such figurative language to persuade us that all true Christians actually are (or may become) God or Christ, we should not let it persuade us that Christ is actually God!
The Bible tells us how essential to eternal life it is to know God and Jesus (John 17:3 and 2 Thess. 1:8, 9). Therefore, if one "knows" Jesus as God and "knows" God as three (or two) persons and such "knowledge" turns out to be false, then he is certainly not on the road to eternal life!
And as we saw above, if Christians can be "filled with" God and receive the "fulness of" God, we know by this very wording that they are not God! And we know that those Christians who had the "fulness of" Christ could not actually be Christ! The very wording itself shows that someone else is "filling" (or influencing) the person who is being "filled" (influenced). In fact it clearly shows that he CANNOT be the person (or thing) with whom he is "filled"!
Therefore, those Christians who are "filled with" or have the "fulness" of God are not God! Those Christians who are "filled with" or have the "fulness" of Christ are not Christ! Those men and women who are "filled with" or have the "fulness" of the Holy Spirit are not the Holy Spirit!! And even if we interpret Col. 2:9 as meaning that Christ has the fullness of "Godhood" in him, it still cannot mean Christ is God!!
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Notes
1. What about things and persons "dwelling" in us? Does this mean we are those things or persons? Of course not! Compare "dwell" at Ro. 7:20 (sin `dwells' in people); 8:9,11 (holy spirit `dwells' in us); 1 Cor. 3:16 (holy spirit "dwelling" in Christians); Eph. 3:17 (Christ "dwells" in our hearts); 2 Tim. 1:5 (faith "dwelt" in her); 2 Pet. 3:13 (righteousness "dwells"). Actually, the word "dwell" shows we cannot be those things or persons who "dwell" in us!
It is similar to the term "image of ...." If someone is the image of something or someone else, then he cannot be that person or thing. For example, men being the image of God (Gen. 1:26; 1 Cor. 11:7; 2 Cor. 3:18) proves, in itself, that none of them actually is God! No one and no thing actually are their own images! Therefore, when scripture tells us that the resurrected, heaven-dwelling Jesus Christ is "the image of God," it is certain that he is not God! - 2 Cor. 4:4; Col. 1:15. [Also "reflection" or "refulgence" in Heb. 1:3, RSV, NRSV, NJB, AT, MLB, GNB, CBW, NAB (`70), NAB (`91).]
2. "Divinity" is a word with various meanings and levels of meanings: "divinity ... 1. a being divine 2. a god 3. theology - the Divinity: God." - Webster's New World Dictionary, 1973.
3. "Godhead" has various meanings in modern English besides that of "the nature of God esp. when regarded as triune". In Webster's 3rd New International Dictionary (Unabridged) the #1 definition is "1: the quality or state of being divine" - 1962 ed. And the derivation of the word "godhead" shows that it originally meant "godhood" not "godhead": "fr[om] god + -hed, -hede - hood (akin to ME -hod, -had - hood)" - Webster's 3rd New Int.
"divine ... 1a: of or relating to God: proceeding from God ... b: of or relating to a god: having the nature of a god .... 2a: devoted or addressed to God: religious, holy, sacred ... 3a: Supremely good or admirable ... b: having a sublime or inspired character" - Webst. 3rd New Int.
4. Even in modern English idiom we say things like: "He is full of the Devil." But we don't intend to say he literally is the Devil or even equal to the Devil in the fullest sense. We merely mean that he may, in some respects, show certain "devil-like" or "devil-influenced" qualities! (Cf. Jn 6:70 and Mark 8:33 footnotes in NIVSB.)
Posted by Elijah Daniels
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