The Watchtower Society's Commentary on John's Gospel.

Areproduction of the Watchtower Society's article

 

 

JOHN, GOOD NEWS ACCORDING TO

 

 

An account of Jesus Christ’s earthly life and ministry, the last of the four to be written.

Writership. Though the book does not name its writer, it has been almost universally acknowledged that it was written by the hand of the apostle John. From the beginning, his writership was not challenged, except by a small group in the second century who objected on the ground that they considered the book’s teachings unorthodox, but not because of any evidence concerning writership. Only since the advent of modern “critical” scholarship has John’s writership been challenged anew.

The internal evidence that the apostle John, the son of Zebedee, was indeed the writer consists of such an abundance of proofs from various viewpoints that it overwhelms any arguments to the contrary. Only a very limited number of points are mentioned here, but the alert reader, with these in mind, will find a great many more. A few are:

(1) The writer of the book was evidently a Jew, as is indicated by his familiarity with Jewish opinions.—Joh 1:21; 6:14; 7:40; 12:34.

(2) He was a native dweller in the land of Palestine, as is indicated by his thorough acquaintance with the country. The details mentioned concerning places named indicate personal knowledge of them. He referred to “Bethany across the Jordan” (Joh 1:28) and ‘Bethany near Jerusalem.’ (11:18) He wrote that there was a garden at the place where Christ was impaled and a new memorial tomb in it (19:41), that Jesus “spoke in the treasury as he was teaching in the temple” (8:20), and that “it was wintertime, and Jesus was walking in the temple in the colonnade of Solomon” (10:22, 23).

(3) The writer’s own testimony and the factual evidence show that he was an eyewitness. He names individuals who said or did certain things (Joh 1:40; 6:5, 7; 12:21; 14:5, 8, 22; 18:10); he is detailed about the times of events (4:6, 52; 6:16; 13:30; 18:28; 19:14; 20:1; 21:4); he factually designates numbers in his descriptions, doing so unostentatiously.—1:35; 2:6; 4:18; 5:5; 6:9, 19; 19:23; 21:8, 11.

(4) The writer was an apostle. No one but an apostle could have been eyewitness to so many events associated with Jesus’ ministry; also his intimate knowledge of Jesus’ mind, feelings, and reasons for certain actions reveals that he was one of the party of 12 who accompanied Jesus throughout his ministry. For example, he tells us that Jesus asked Philip a question to test him, “for he himself knew what he was about to do.” (Joh 6:5, 6) Jesus knew “in himself that his disciples were murmuring.” (6:61) He knew “all the things coming upon him.” (18:4) He “groaned in the spirit and became troubled.” (11:33; compare 13:21; 2:24; 4:1, 2; 6:15; 7:1.) The writer was also familiar with the apostles’ thoughts and impressions, some of which were wrong and were corrected later.—2:21, 22; 11:13; 12:16; 13:28; 20:9; 21:4.

(5) Additionally, the writer is spoken of as “the disciple whom Jesus used to love.” (Joh 21:20, 24) He was evidently one of the three most intimate apostles that Jesus kept nearest to him on several occasions, such as the transfiguration (Mr 9:2) and the time of his anguish in the garden of Gethsemane. (Mt 26:36, 37) Of these three apostles, James is eliminated as the writer because of his being put to death about 44 C.E. by Herod Agrippa I. There is no evidence whatsoever for such an early date for the writing of this Gospel. Peter is ruled out by having his name mentioned alongside “the disciple whom Jesus used to love.”—Joh 21:20, 21.

Authenticity. The Gospel of John was accepted as canonical by the early Christian congregation. It appears in nearly all the ancient catalogs, being there accepted without query as authentic. The epistles of Ignatius of Antioch (c. 110 C.E.) contain clear traces of his use of John’s Gospel, as do also the writings of Justin Martyr a generation later. It is found in all the most important codices of the Christian Greek Scriptures— the Sinaitic, Vatican, Alexandrine, Ephraemi, Bezae, Washington I, and Koridethi codices—as well as in all the early versions. A fragment of this Gospel containing part of John chapter 18 is contained in the John Rylands Papyrus 457 (P⁵²), of the first half of the second century. Also parts of chapters 10 and 11 are found in the Chester Beatty Papyrus No. 1 (P⁴⁵), and a large part of the whole book is found in the Bodmer Papyrus No. 2 (P⁶⁶) of the early third century.

When and Where Written. It is generally thought that John had been released from exile on the island of Patmos and was in or near Ephesus, about 100 km (60 mi) from Patmos, at the time he wrote his Gospel, about 98 C.E. Roman Emperor Nerva (96-98 C.E.) recalled many who had been exiled at the close of the reign of his predecessor Domitian. John may have been among these. In the Revelation that John received on Patmos, Ephesus was one of the congregations to which he was commanded to write.

John had reached a very old age, being probably about 90 or 100 when he wrote his Gospel. He was undoubtedly familiar with the other three accounts of Jesus’ earthly life and ministry, also the Acts of Apostles and the letters written by Paul, Peter, James, and Jude. He had had opportunity to see Christian doctrine fully revealed and had seen the effects of its preaching to all nations. He also had seen the beginning of “the man of lawlessness.” (2Th 2:3) He had witnessed many of Jesus’ prophecies already fulfilled, notably the destruction of Jerusalem and the end of that Jewish system of things.

Purpose of John’s Gospel. John, inspired by holy spirit, was selective in the events he chose to chronicle, because, as he says: “To be sure, Jesus performed many other signs also before the disciples, which are not written down in this scroll,” and, “There are, in fact, many other things also which Jesus did, which, if ever they were written in full detail, I suppose, the world itself could not contain the scrolls written.”—Joh 20:30; 21:25.

With these things in mind, John states his purpose for writing the account he was led by inspiration to write, in which he repeated little that had been written before: “But these have been written down that you may believe that Jesus is the Christ the Son of God, and that, because of believing, you may have life by means of his name.”—Joh 20:31.

John emphasized the fact that what he wrote was real and true and that it had actually taken place. (Joh 1:14; 21:24) His Gospel is a valuable addition to the Bible canon as the actual eyewitness evidence from the last living apostle of Jesus Christ.

Widely Published. The Good News According to John has been the most widely published of any part of the Bible. Thousands of copies of the Gospel of John have been separately printed and distributed, apart from its being included in copies of the complete Bible.

Value. In harmony with the Revelation, in which Jesus Christ states that he is “the beginning of the creation by God” (Re 3:14), John points out that this One was with God “in the beginning” and that “all things came into existence through him.” (Joh 1:1-3) Throughout the Gospel he stresses the intimacy of this only-begotten Son of God with his Father, and he quotes many of Jesus’ statements revealing that intimacy. Throughout the book we are kept aware of the Father-Son relationship, the subjection of the Son, and the worship of Jehovah as God by his Son. (Joh 20:17) This closeness qualified the Son to reveal the Father as no one else could and as God’s servants of ages past never realized. And John highlights the affectionate love of the Father for the Son and for those who become God’s sons by exercising faith in the Son.

Jesus Christ is presented as God’s channel of blessing to mankind and the only way of approach to God. He is revealed as the One through whom undeserved kindness and truth come (Joh 1:17), also as “the Lamb of God” (1:29), “the only-begotten Son of God” (3:18), “the bridegroom” (3:29), “the true bread from heaven” (6:32), “the bread of God” (6:33), “the bread of life” (6:35), “living bread” (6:51), “the light of the world” (8:12), “the Son of man” (9:35), “the door” of the sheepfold (10:9), “the fine shepherd” (10:11), “the resurrection and the life” (11:25), “the way and the truth and the life” (14:6), and “the true vine” (15:1).

Jesus Christ’s position as King is stressed (Joh 1:49; 12:13; 18:33), also his authority as Judge (5:27) and the power of resurrection granted him by his Father. (5:28, 29; 11:25) John reveals Christ’s role in sending the holy spirit as a “helper,” to act in the capacities of remembrancer or reminder, witness bearer for Him, and teacher. (14:26; 15:26; 16:14, 15) But John does not allow the reader to lose sight of the fact that it is actually God’s spirit, emanating from God and sent by His authority. Jesus made it clear that the holy spirit could not come in such capacity unless he went to the Father, who is greater than he is. (16:7; 14:28) Then his disciples would do even greater works, for the reason that Christ would again be with his Father and would answer requests asked in his own name, all for the purpose of bringing glory to the Father.—14:12-14.

John reveals Jesus Christ also as the sacrificial ransom for mankind. (Joh 3:16; 15:13) His title “Son of man” reminds us of his being most closely related to man by becoming flesh, being man’s kinsman, and by reason of this, as foreshadowed in the Law, the repurchaser and avenger of blood. (Le 25:25; Nu 35:19) Christ told his disciples that the ruler of this world had no hold on him but that he had conquered the world and, as a result, the world was judged and its ruler was to be cast out. (Joh 12:31; 14:30) Jesus’ followers are encouraged to conquer the world by keeping loyalty and integrity to God as Jesus did. (Joh 16:33) This harmonizes with the Revelation that John had received, in which Christ repeats the need to conquer and promises rich heavenly rewards alongside him to those in union with him.—Re 2:7, 11, 17, 26; 3:5, 12, 21.

The Spurious Passage at John 7:53–8:11. These 12 verses have obviously been added to the original text of John’s Gospel. They are not found in the Sinaitic Manuscript or the Vatican Manuscript No. 1209, though they do appear in the sixth-century Codex Bezae and later Greek manuscripts. They are omitted, however, by most of the early versions. It is evident that they are not part of John’s Gospel. One group of Greek manuscripts places this passage at the end of John’s Gospel; another group puts it after Luke 21:38, supporting the conclusion that it is a spurious and uninspired text.

[Box on page 92]

HIGHLIGHTS OF JOHN

The apostle John’s account of the life of Jesus, highlighting the theme that Jesus is the Christ the Son of God, by means of whom eternal life is possible

Written about 98 C.E., more than 30 years after the last of the other three Gospels and 65 years after the death of Jesus

The Word becomes flesh and is identified as the Lamb of God, God’s Son, and the Christ (1:1-51)

The Word, who was in the beginning with God, resides among men but is rejected by his people; those who accept him are given authority to become God’s children

John the Baptizer testifies that Jesus is God’s Son and the Lamb of God that takes away the sin of the world

Andrew and then others become convinced that Jesus is the Christ

Jesus’ miracles and preaching demonstrate that he is the Christ, through whom eternal life is attainable (2:1–6:71)

Jesus turns water into wine in Cana

He tells Nicodemus that God sent His only-begotten Son so that faithful ones may have everlasting life

He speaks to a Samaritan woman about the spiritual water that imparts everlasting life, and he identifies himself as the Christ

Jesus performs healing miracles; the Jews object when a healing takes place on the Sabbath, and they want to kill him

Proclaiming that those who believe him have everlasting life, Jesus foretells the resurrection of all in the memorial tombs

He miraculously feeds about 5,000 men; when the crowd wants to make him king, he withdraws; when the people keep following him, he identifies himself as the bread that came down from heaven and tells them they will have to eat his flesh and drink his blood if they want everlasting life

Hostility to the Son of God intensifies (7:1–12:50)

Jesus boldly preaches in temple area although the chief priests and the Pharisees are seeking to seize him

Jesus announces that he is the light of the world and that the truth can make his listeners free, but they try to stone him

On the Sabbath, Jesus heals a man who was born blind; the Pharisees are furious

Jesus identifies himself as the fine shepherd, explaining that his sheep listen to his voice; the Jews again try to stone him

The resurrection of Lazarus fills the Jewish religious leaders with fear; they determine that both Jesus and Lazarus must die

Jesus rides into Jerusalem and is hailed as King by the crowd but not by the Pharisees

At the final Passover, Jesus gives parting counsel to his followers (13:1–17:26)

He washes their feet to teach humility and gives “a new commandment,” that they should love one another as he loved them

He identifies himself as the way, the truth, and the life; he promises to send the holy spirit to his disciples after his departure

To bear fruit, his followers must remain at one with him, the true vine; but they will be persecuted

Jesus prays for his followers and reports to his Father that he has finished the work assigned to him, making His name manifest

Jesus is arrested, rejected by Jewish nation, and impaled (18:1–19:42)

In Gethsemane, Jesus is arrested; he is led before Annas, Caiaphas, and then Pilate

He tells Pilate that His kingdom is no part of this world

When Pilate’s efforts to release him are frustrated, Jesus is impaled and dies

Joseph of Arimathea and Nicodemus care for his burial

Evidence of resurrection of Jesus concludes John’s proof that this one really is the Christ (20:1–21:25)

Jesus is seen by Mary Magdalene, then by the rest of the disciples, including Thomas

In Galilee, he performs one final miracle, providing a miraculous catch of fish, and then he gives the commission: “Feed my little sheep”

"In the beginning"God or chance and necessity?Pros and cons.

Unskeptical skeptic.

Jehovah's Word and Wisdom.

Find article here.

 

 

 

Prov. 8:22-30 "Wisdom" and Christ

 

To further show that Jesus is the first creation of God ("beginning of creation"), we should carefully examine Prov. 8:22-30. The understanding that "Wisdom" in these verses is, in reality, figurative of Jesus in his pre-human existence has always existed in the majority of churches that call themselves Christian. It was commonly noted in the writings of the Church Fathers of the first centuries of Christianity (including such noted scholars as Origen, Irenaeus, Justin Martyr, Clement of Alexandria, Tertullian, etc.) Many Bible scholars (trinitarians included) have even said that this connection was made in the New Testament at 1 Cor. 1:24.

For example, trinitarian scholar Edmund Fortman writes:

"Paul applied it [Prov. 8:22-30] to the Son of God. The Apologists [Christian writers of the 2nd and 3rd centuries] used it to prove to Gentile and Jew the pre-existence of the Word and his role in creation." - (See CREEDS 5-16: quotes from the writings of Irenaeus, Origen, Tertullian, Clement of Alexandria, and Justin Martyr which equate the Son with "Wisdom" speaking at Prov. 8:22-30 and admit that he had been created by God as the beginning of God's works - Prov. 8:22.)

Trinitarian scholar Dr. W. H. C. Frend agrees:

"By the time he wrote to the Corinthians in c. 53, Paul had developed in his mind the equation of Christ with the divine Wisdom incarnate (`Christ the power of God and the wisdom of God' [1 Cor. 1:24])." - p. 102, The Rise of Christianity, Fortress Press, 1985.

We even find the extremely trinitarian New Bible Dictionary, 1982, p. 1257, saying:

"it is not unexpected that Paul would view Jesus ... as the Wisdom of God. That Paul saw in Christ the fulfilment of Pr. 8:22 ff. seems apparent from Col. 1:15 ff., which strongly reflects the OT description of wisdom."

And the Gospel writers, according to the New International Dictionary of New Testament Theology, also may have made the Jesus/Wisdom connection: Luke 11:49 speaks of "a word of the wisdom of God" and the parallel account in Matt. 23:34 ff. "is understood as a word of Jesus." Also, in connection with the Gospels at Matt. 12:42 and Luke 11:31, this trinitarian reference work says:

"This can be understood most easily by thinking of the heavenly wisdom whom men despise: in Jesus this wisdom has finally appeared." - p. 1030, Vol. 3.

The very trinitarian The Ante-Nicene Fathers admits:

Prov. viii 22-25. This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John's Gospel. - ANF 1:488, f.n. #10, Eerdmans, 1993 reprint.

And even that staunchest of trinitarian supporters (and probably the most influential and honored of trinitarian scholars), Augustine, made the "Word/Wisdom" connection with Jesus about 410 A. D. in his famous De Civitate Dei (The City of God), Book XI, Chapter 24.

Why, even at the Council of Nicaea in 325 A. D. Arius quoted this passage as proof that Jesus was not equally God:

"[Arius] had a sharply logical mind and appealed to biblical texts which apparently backed up his arguments - for example, John 17:3....and Proverbs 8:22." - p. 157 (165), Eerdman's Handbook to the History of Christianity, 1977.

And his trinitarian opponent, Athanasius, although sometimes also attempting to appeal to scripture, never refuted this usage of Proverbs 8:22 -

"Athanasius....did not refute Arius by rejecting the relevance of Prov. 8:22." (Even though he attempted to show that Jesus had not been created by quoting Ps. 110:3.) - p. 165 (173), Eerdman's Handbook.

In other words, when Arius quoted Proverbs 8:22 and applied it to Jesus, trinitarian Athanasius didn't dispute that application! Even Athanasius recognized that Wisdom in that scripture was intended to describe the Messiah! We even find Athanasius quoting a letter written by Dionysus, Bishop of Rome (259-268 A.D.) wherein he writes:

"if the Christ is Word and Wisdom and Power, as you know the Divine Scriptures say he is ..." - p. 32, Documents of the Christian Church, Bettenson, Oxford University Press.

Throughout Christendom today trinitarian translators in their reference Bibles refer Revelation 3:14 (which is certainly speaking about Jesus) to Prov. 8:22. For example, the King James Version, Collins Press; the NASB, reference edition, Foundation Press, 1975; and the RSV (with references) published by the trinitarian American Bible Society, all refer Rev. 3:14 to Prov. 8:22. And the GNB (with references) also published by the American Bible Society refers Prov. 8:22 to Rev. 3:14.

It is not surprising that so many Bible translators make this reference. The scholars who have produced the best, most-used texts of the original New Testament Greek used by Bible translators today agree that Rev. 3:14 quoted or borrowed its Greek phrasing from the ancient Greek Septuagint version of Proverbs 8:22 ! These (most, if not all, trinitarian) Bible scholars and their texts in which they have made this connection are:

(1) The Student's Edition of the New Testament in Greek, by Westcott and Hort, p. 613.
(2) The Greek New Testament, 3rd ed., by the United Bible Societies, p. 844.
(3) Novum Testamentum Graece, by Dr. Eberhard Nestle, p. 665.
(4) Novi Testamenti Biblia Graeca et Latin, by Joseph M. Bover, p. 725.

If Rev. 3:14 meant "the source of God's creation" (or "the ruler of creation"), it would be senseless to refer it to Prov. 8:22 where "Wisdom" ("Jesus") says that Jehovah "created me at the beginning of his work" - RSV. All these trinitarian sources, by referring Rev. 3:14 to Prov. 8:22, are clearly showing, instead, that the one who who calls himself "the beginning of his [God's] work" is the same person who calls himself the beginning of God's creation!

Similar references between Jesus' pre-human existence and Prov. 8:22-30 can be found in many trinitarian Bibles at other verses, also. My trinitarian KJV, for example, refers John 1:1, 2 to Prov. 8:30. My trinitarian NASB refers John 1:2, 3 to Prov. 8:30.

Even the trinitarian Today's Dictionary of the Bible, 1982, p. 389, in discussing the Greek word logos (often translated "Word" at John 1:1) tells us:

"Logos - Gr. for the term used by John as a name for Christ. It is he alone who so uses the term in the Prologue to his Gospel [John 1:1-17] and in the Apocalypse [Revelation]." And, "logos has a verb form ... meaning `to reason.' So, denotatively, the term has two Greek meanings, the primary unit of thought, speech and writing - word; and reasoning."

This same article goes on to describe the specialized pagan philosophical/religious meanings that were used in the "Golden Age of Greece" and concludes that it is unlikely that John would have used such paganistic meanings: "It is more likely, however, that John derives his Logos Christology from the personified Wisdom of proverbs 8." (Although this is a trinitarian tactic to avoid crediting Philo's Logos concept as the source of John's Logos concept, it is nevertheless true that Philo himself used the Wisdom of Prov. 8:22-30 as one of the important sources for his development of the popular early first century Jewish Logos concept. - See the LOGOS study.)

And, on p. 654, this same mainstream trinitarian publication says:

"`Wisdom' in [Proverbs 8:22-30] may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, considered by many to clarify what John means by his use of logos (word) in [John] 1:1-17."

And the trinitarian New Bible Dictionary, 1982, which in its preface stresses its dedication to the "convictions for which the Tyndale Fellowship stands - the triunity of God....," states on p. 1256,

"The personification [of `Wisdom'] continues in Pr. 8 and reaches its climax in vv. 22 ff., where Wisdom claims to be the first creation of God and, perhaps, an assistant in the work of creation (8:30; cf. 3:19; the difficult amon, `as one brought up' in [the King James Version], should be translated `master workman,' as in RV, RSV,....)."

And on p. 1221 this same reference work (which Christianity Today describes as "true to the Bible as God's word" and "destined to become a standard that will be turned to often by students and ministers alike") tells us that "the Word" [Jesus] is "personified as `Wisdom'" at Prov. 8:22 !

And staunch trinity-defender of the 19th century, W. G. T. Shedd, admits that "Wisdom" of Prov. 8:22, 23 is certainly the pre-existent Christ! - Dogmatic Theology, Vol. 1, p. 317.

It is therefore extremely obvious that the identification of "Wisdom" at Prov. 8:22-30 with Jesus is not the invention of the Watchtower Society as some anti-Watchtower trinitarians imply!

So, if you accept the view of the majority of those in "traditional" Christendom throughout the Christian era, you will accept the understanding that "Wisdom" at Prov. 8:22-30 refers to the Messiah.

And if you accept that, then it is clear that the Messiah was created (at least there was a time when he was brought into existence by the Father, Jehovah) before the rest of creation. Note the following trinitarian translations of Prov. 8:22 -

1. "The LORD [Jehovah] created me at the beginning of his work" - RSV, and NRSV.
(Footnote in NRSV says "Or [created] me as the beginning [of his work].").

2."The LORD made me..." - MLB).

3."The Lord formed me..." - Living Bible.

4. "I was made in the very beginning." - Good News Bible.

5."Yahweh [Jehovah] created me..." - Jerusalem Bible and NJB.

6."The LORD created me..." - New English Bible and REB.

7."Jehovah framed me first" - Byington.

8."The LORD created me..." - The Reader's Digest Bible, 1982.

9."I was the first thing made, long ago in the beginning." - Holy Bible: Easy-to-Read
Version, World Bible Translation Center, 1992.

10."The Eternal [Jehovah] formed me first of his creation" - Moffatt.

11."The Lord made me the beginning [arkhe] of his ways for his works" - The Septuagint,
Zondervan, 1976.

12."The LORD created me as the first of his creations" - Holy Bible From the Ancient Eastern
Text (George M. Lamsa's translation from the Aramaic of the Peshitta), Harper and Row
Publ. (Be sure to examine Prov. 8:23-25, 30 in all translations also.)

The Jewish Bibles also translate it similarly:

1."The LORD made me as the beginning of His way, the first of His works of old." - JPS, Margolis, ed., 1917.

2."The LORD created me at the beginning of His course as the first of His works of old." - Tanakh, JPS, 1985.

Why, even that popular trinitarian study Bible, The NIV Study Bible, translates Prov. 8:22 as "the LORD brought me forth as the first of his works" and explains in a footnote for Prov. 8:22:

"brought ... forth. The Hebrew for this verb is also used in Ge 4:1; 14:19, 22 (`Creator')." - Zondervan, 1985.

And the trinitarian The New International Dictionary of New Testament Theology tells us:

"Created prior to all the [other] works of creation (Prov. 8:22-31), [Wisdom] discloses to men the original order inherent in creation." - p. 1029, Vol. 3, Zondervan, 1984.

The trinitarian A Dictionary of the Bible, Hastings (ed.) tells us about Wisdom in Prov. 8:

"Wisdom is spoken of in such a way as to make it impossible to believe that only the Divine attribute of wisdom is meant .... It is something outside of, yet standing alongside of, God, created by Him.... Wisdom is further represented as `playing' like a child before Jehovah in His habitable earth, in all the glow of conscious power and as taking special delight in the sons of men." - p. 281, Supplement, 1988 printing.

It is also very clear from scripture that the rest of creation from Jehovah (who alone is the Father) was accomplished through the hands of his first (and only direct - "only-begotten") creation, who was like a master worker for Jehovah. (Remember the trinitarian sources which refer Proverbs 8:30 to John 1:1-3.)

Notice how these trinitarian Bibles render Prov. 8:30:

30 I was beside him, like a master worker" – NRSV.

30 I was beside Him a master builder" – MLB.

30 I was by his side, a master craftsman - Jerusalem Bible and NJB;

30 I was beside him as his craftsman - NAB (1970 & 1991);

30 I was master-workman at his side. - Byington;

30 Then I was the craftsman at his side. - NIV;

30 Then I was beside Him [as] a master craftsman; And I was daily [His] delight, Rejoicing always before Him - NKJV.

30 Then I was beside Him, as a master workman; And I was daily His delight, Rejoicing always before Him - NASB.

30 I was right beside the Lord, helping him plan and build. I made him happy each day, and I was happy at his side. - CEV.

30 Then became I beside him, a firm and sure worker, then became I filled with delight, day by day, exulting before him on every occasion; - Rotherham.

30 Then I was by his side, as a master workman: and I was his delight from day to day, playing before him at all times; - BBE.

30 "I was beside him as a master craftsman. I made him happy day after day, I rejoiced in front of him all the time," - GodsWord.

30 Then I was by him, [as] a master workman; And I was daily [his] delight, Rejoicing always before him, - ASV.

30 Then I am near Him, a workman, And I am a delight--day by day. Rejoicing before Him at all times, - Young's Literal Translation.

30 even I was a workman at His side; and I was daily His delight, rejoicing always before Him; - MKJV.

30 then I was at His side, like a master workman; and I was His delights day by day, rejoicing before Him at every time; - LITV.

30 I was with him forming all things: and was delighted every day, playing before him at all times; - Douay.

30 I was a skilled craftsman beside Him. I was His delight every day, always rejoicing before Him. - Holman Christian Standard Bible.

30 then I was beside him, like a master workman, and I was daily his delight, rejoicing before him always, - English Standard Version.

30 was beside Him as the leading workman. I was His joy every day. I was always happy when I was near Him. - New Life Bible.

30 I was beside him like a skilled worker. The Lord was happy every day because of me. I made him laugh and be happy all the time. - ETRV.

30 Then I was the craftsman by his side. I was a delight day by day, Always rejoicing before him, - Hebrew Names Version.

30 Then I was by him, [as] a master craftsman; And I was daily [his] delight, Rejoicing always before him, - Updated Bible Version 1.9.

30 I was with him ordring all thinges, deliting dayly and reioysyng alway before hym. - The Bishop's Bible (1568).

30 I was with him, ordringe all thinges, delytinge daylie & reioysynge allwaye before him. - Coverdale (1535).

30 Y was making alle thingis with him. And Y delitide bi alle daies, and pleiede bifore hym in al tyme, - Wycliffe (1395)

30 I was by Him (harmozousa- "arranging all things – f.n.) – The Septuagint, Zondervan, 1970.

…………………….

([Prov.]8:30; cf. 3:19; the difficult amon, `as one brought up' in [the King James Version], should be translated `master workman,' as in RV, RSV,....)." - p. 1256, New Bible Dictionary, 1982.

……………………..

"525 [Amon] m. - workman, architect, ... Prov. 8:30, used of the hypostatic wisdom of God, the maker of the world." - p. 58, Gesenius' Hebrew-Chaldee Lexicon to the Old Testament, Baker Book House, 1979.

…………………….

"525 amon (54c); from 539; an artificer, architect, master workman:--artisans (1), master workman (1)." - (#) is number of times this NASB word was translated from the original language. - Hebrew-Aramaic & Greek Dictionary: http://www.studybibleforum.com/htm_php.php3?do=show_marg_and_gh&b=20&c=8&v=30

(also see New American Standard Exhaustive Concordance of the Bible, - p. 1490, #525.

..........................................................

"I. [Amon]: artisan Je 52:15; Prov. 8:30; ['all undisputed instances have been cited']" - p. 19, A Concise Hebrew And Aramaic Lexicon of the Old Testament, Eerdmans, 1988.

It may be that figures of speech and personification sometimes appear to be carried too far for our tastes today. But if this scripture only shows a quality personified, but not actually a person (as some anti-Watchtower publications claim), how can we explain that "Wisdom" (at Prov. 8:22-30) came into existence before the rest of creation?

The scriptures show that Jehovah (and only Jehovah) has always existed (Ps. 90:2). Since he is from eternity and has obviously always been wise, then Jehovah's own personal wisdom has always existed; it never was created or produced. And since wisdom cannot exist apart from a personality who is capable of using it, and, since the "Wisdom" of Prov. 8:22-30 came into existence before the rest of creation, it cannot represent the wisdom of any other creature (whether angels or men) but a "firstborn Son"! 

Therefore, this "Wisdom" (at Prov. 8:22-30) must picture a person who was created "at the beginning of His [Jehovah's] work." The rest of the angelic "Sons of God" were created later (but still before "the beginning" of the creation of the world - Job 38:4-7) through the efforts of this Firstborn Son, "Wisdom," the "Master Worker" who came to be at Jehovah's side.

The Watchtower Society's Commentary Paul's epistles to the Corinthians

A reproduction of the Watchtower Society's article  

 

CORINTHIANS, LETTERS TO THE

 

 

 

Two inspired canonical letters written by the apostle Paul to the Christians in Greece during the first century C.E. The letters stand in seventh and eighth places, respectively, in most English versions of the Christian Greek Scriptures. Paul identifies himself as the writer of both letters, addressing First Corinthians to “the congregation of God that is in Corinth,” and Second Corinthians to “the congregation of God that is in Corinth, together with all the holy ones who are in all of Achaia.”—1Co 1:1, 2; 2Co 1:1.

That Paul did indeed write First and Second Corinthians cannot be seriously questioned. In addition to the apostle’s own testimony, the authenticity and general acceptance of both letters are attested by external testimony. The two letters are ascribed to Paul and quoted by writers of the first to the third centuries. Also, what is known as “The Canon of Athanasius” (367 C.E.) lists, among “fourteen letters of Paul the apostle,” “two to the Corinthians.” This list is the first example of the catalog of books of the Christian Greek Scriptures as we have them today, preceding by 30 years the list published by the Council, or Synod, of Carthage, Africa, in 397 C.E.

Paul’s Ministry in Corinth. Paul arrived in Corinth about 50 C.E. Initially he gave a talk in the synagogue every Sabbath “and would persuade Jews and Greeks.” (Ac 18:1-4) However, after encountering opposition and abusive speech among those in the synagogue, the apostle turned his attention to “people of the nations,” the Gentiles in Corinth. Paul’s meetings with them were transferred to a house next door to the synagogue, and many “began to believe and be baptized.” Told by the Lord in a vision, “I have many people in this city,” the apostle remained there for a year and six months “teaching among them the word of God.” (Ac 18:5-11) Because Paul had been instrumental in establishing a Christian congregation in Corinth, he could say to them: “Though you may have ten thousand tutors in Christ, you certainly do not have many fathers; for in Christ Jesus I have become your father through the good news.”—1Co 4:15.

Gross immorality was practiced in Corinth, and in time it even affected the Christian congregation in that city. Paul found it necessary to rebuke the congregation in a letter because among them arose a case of “such fornication as is not even among the nations,” for a certain man had taken his father’s wife. (1Co 5:1-5) Using an illustration they could appreciate, he also encouraged them to faithfulness. He knew that they were acquainted with the athletic contests at the Isthmian Games held near Corinth. So he wrote: “Do you not know that the runners in a race all run, but only one receives the prize? Run in such a way that you may attain it. Moreover, every man taking part in a contest exercises self-control in all things. Now they, of course, do it that they may get a corruptible crown, but we an incorruptible one.”—1Co 9:24, 25.

First Corinthians. During his third missionary tour Paul spent some time in Ephesus. (Ac 19:1) Probably during the last year of his stay there, the apostle received disturbing news about conditions in the Corinthian congregation. Paul had been told “by those of the house of Chloe” that dissensions existed among the Corinthians. (1Co 1:11) Stephanas, Fortunatus, and Achaicus had also come from Corinth and may have provided some information about the situation there. (1Co 16:17, 18) Also, Paul had received a letter of inquiry from the Christian congregation in Corinth. (1Co 7:1) Hence, out of deep regard for the spiritual welfare of his fellow believers there, Paul wrote this first letter to the Christian congregation in Corinth, about 55 C.E. That Ephesus was the place of composition is made certain by Paul’s words recorded at 1 Corinthians 16:8: “But I am remaining in Ephesus until the festival of Pentecost.”

In the introduction to First Corinthians Paul mentions an associate, Sosthenes, who may have penned the letter as dictated by Paul. This is likely, since toward its conclusion we read: “Here is my greeting, Paul’s, in my own hand.”—1Co 1:1; 16:21.

Second Corinthians. Paul wrote his second letter to the Corinthians probably during the late summer or early autumn of 55 C.E. The apostle had written the first letter in Ephesus, where he probably stayed as planned, until Pentecost of that year, or longer. (1Co 16:8) Paul then departed for Troas, where he was disappointed in not meeting Titus, who had been sent to Corinth to assist in the collection for the holy ones in Judea. So Paul proceeded to Macedonia, where Titus joined him with a report on the Corinthians’ reaction to his first letter. (2Co 2:12, 13; 7:5-7) Paul then wrote the second letter to them from Macedonia, evidently dispatching it by the hand of Titus. Then, after a few months, his efforts to visit Corinth materialized. So Paul actually visited the Corinthians twice. After his first visit, at which time he established the congregation, he made a plan for a second visit, which failed. But “the third time” that he planned or got “ready” he was successful, for he was able to see them again in about 56 C.E. (2Co 1:15; 12:14; 13:1) During this second visit in Corinth he wrote his letter to the Romans.

Reasons for writing. Titus brought Paul a favorable report. The first letter to the Corinthians had awakened in them sadness in a godly way, repentance, earnestness, a desire to clear themselves, indignation, fear, and a righting of the wrong. Paul responded in his second letter commending them for their favorable reception and application of counsel, urging them to “kindly forgive and comfort” the repentant man they had evidently expelled from the congregation. (2Co 7:8-12; 2:1-11; compare 1Co 5:1-5.) Paul also wanted to encourage them to proceed further with the relief work for their needy fellow believers in Judea. (2Co 8:1-15) Then, too, there were persons in the congregation who continued to challenge Paul’s position and authority as an apostle, making it necessary for him to defend his apostolic position; really, it was not for himself, but “it was for God,” that is, to save the congregation that belonged to God, that Paul spoke very strongly in his letter and ‘boasted’ of his credentials as an apostle.—2Co 5:12, 13; 10:7-12; 11:16-20, 30-33; 12:11-13.

Light on Scriptures Previously Written. Paul fortified his arguments by use of the Hebrew Scriptures in his inspired letters to the Corinthians. When exposing the foolishness of worldly wisdom as displayed by the false apostles, he proved the importance of getting the superior wisdom of God. This he did by pointing out what the psalmist had said to a generation centuries before, that “the thoughts of men . . . are as an exhalation” (Ps 94:11; 1Co 3:20), and by asking what Isaiah had asked the rebellious Jews: “Who has taken the proportions of the spirit of Jehovah, and who . . . can make him know anything?” (Isa 40:13; 1Co 2:16) Paul proved that the Christian minister has a right to receive material aid by showing that Deuteronomy 25:4, “You must not muzzle a bull while it is threshing,” really was written primarily for the ministers’ sakes. (1Co 9:9, 10) He demonstrated that God had long ago promised a resurrection, by calling on the statements at Isaiah 25:8 and Hosea 13:14, about the swallowing up of death. (1Co 15:54, 55) Additionally, he shed much light on the Lord’s Evening Meal by his detailed discussion of Jesus’ words spoken at the time He established the observance.—Lu 22:19, 20; 1Co 11:23-34.

Paul demonstrated what God’s attitude had always been as to spiritual cleanness by quoting from or alluding to Deuteronomy 17:7; Leviticus 26:11, 12; Isaiah 43:6; 52:11; and Hosea 1:10. (1Co 5:13; 2Co 6:14-18) He showed that the matter of material giving had not been overlooked by God’s servants in the past and that the generous Christian is viewed favorably by Jehovah. (Ps 112:9; 2Co 9:9) And he indicated that the principle in the Law of establishing every matter at the mouth of two or three witnesses applies in the Christian congregation. (De 19:15; 2Co 13:1) These and other references to scriptures written beforehand illustrate these texts and clarify their application for us.

[Box on page 510]

HIGHLIGHTS OF FIRST CORINTHIANS

  A letter sent by Paul to the congregation in Corinth after he had received shocking reports about dissensions and immorality and in response to an inquiry about marriage

  Written from Ephesus, about 55 C.E.

Exhortation to unity (1:1–4:21)

  Following men results in divisions

  God’s view of what is wise and what is foolish is what counts

  Boast not in men but in Jehovah, who supplies all things through Christ

  Be mature, spiritual persons, appreciating that God causes spiritual growth and that Christ is the foundation on which Christian personalities are built

  Let no one get puffed up, thinking he is better than fellow Christians

Keeping the congregation morally clean (5:1–6:20)

  Disfellowship any who become fornicators, greedy persons, idolaters, revilers, drunkards, or extortioners

  Better to be defrauded than to take a fellow Christian to court before unbelievers

  Moral uncleanness defiles God’s temple, prevents one from entering the Kingdom

Counsel regarding marriage and singleness (7:1-40)

  Sexual due to be rendered, but with consideration

  Marriage is better than singleness for persons inflamed with passion

  Married Christian not to depart from unbelieving mate; may eventually help mate to gain salvation

  Not necessary to change one’s status when becoming a Christian

  Marriage brings increased anxiety; singleness can be advantageous to one desiring to serve the Lord without distraction

Consideration for the spiritual welfare of others (8:1–10:33)

  Do not stumble others by eating foods that were offered to idols

  To avoid hindering any from accepting the good news, Paul did not exercise his right to receive material help

  Take to heart the warning examples from Israel’s wilderness experience—to benefit self and so as not to be a cause of stumbling to others

  Though lawful, not all things build up

Congregational order (11:1–14:40)

  Respect Christian headship; women’s use of head covering

  Show respect for the Lord’s Evening Meal

  Use the gifts of the spirit with appreciation for their source and their purpose

  Love is the surpassing way

  Maintain orderliness in congregation meetings

Certainty of the resurrection hope (15:1–16:24)

  Christ’s resurrection a guarantee

  Anointed Christians must die in order to be raised to immortality and incorruption

  Your labor is not in vain in connection with the Lord; stand firm in the faith

[Box on page 511]

HIGHLIGHTS OF SECOND CORINTHIANS

  A follow-up letter regarding action taken to keep the congregation clean, to stir up desire to help brothers in Judea, and to counteract the influence of false apostles

  Written by Paul in 55 C.E., a few months before he arrived in Corinth on his second and final visit

Paul’s loving concern and the position of Paul and of Timothy in relation to their brothers (1:1–7:16)

  Tribulation Paul and Timothy have experienced as Christians has brought them near death, but God’s deliverance of them can comfort others

  Have conducted selves with holiness and godly sincerity; not masters over the faith of others but fellow workers for their joy

  First letter was written out of love and with many tears; now the man who formerly was immoral should be forgiven and comforted

  Paul and his associates are qualified by God as ministers of the new covenant; the Corinthians are their letter of recommendation, written on the hearts of these ministers

  In carrying out this ministry, they do not adulterate God’s word but preach Christ as Lord; such good news is veiled only among those blinded by the god of this system of things

  Though in earthly tents, Paul and Timothy as well as Corinthians share the hope of everlasting heavenly dwellings; but each one must be made manifest before the judgment seat of Christ

  Anyone in union with Christ is a new creation; all of such share in ministry of reconciliation; all, as ambassadors, urge, “Become reconciled to God”

  Paul and associates are recommended as God’s ministers by what they have endured in their ministry, by giving evidence of God’s spirit in their lives

  With widened hearts they appeal to their brothers to widen out in their affections, to avoid becoming unevenly yoked with unbelievers, to cleanse themselves of every defilement of flesh and spirit

  Paul’s great comfort at report of their fine response to counsel in first letter

Encouragement to help brothers experiencing adversity in Judea (8:1–9:15)

  Macedonians, though very poor, begged to have a share

  Christ became poor so the Corinthians (and others) could become rich

  Corinthians commended for their readiness to share

  Let each one do as he has resolved in his heart; God loves a cheerful giver

Arguments to offset the influence of false apostles (10:1–13:14)

  Answers to opposers as to Paul’s being “weak,” ‘in territory belonging to them,’ “inferior,” “unskilled in speech,” “unreasonable,” and their claim that he proved he is not an apostle like them when he humbled himself to do secular work

  Paul equal in genealogy; superior in record of persecution and hardship endured for Christ, in loving concern for congregations, in visions, in signs of apostleship

  Keep testing whether you are in the faith

Iron and clay.

The main event?

Time to shut the golden door?:Pros and cons

"Begotten"

Find article here

 

 

Begotten" and "Created" as Used in Scripture
"Begotten" and "created" are English words carefully chosen by Bible translators to convey the meaning of the Hebrew and Greek words of the original manuscripts as closely as possible. So first we should determine what the words "created" and "begotten" actually mean in English. The Webster's New Collegiate Dictionary, 1963 ed. that I have at home says:


"create ... 1: to bring into existence...3 : cause, make" - p. 195. And beget ... begot ... begotten ... 1 : to procreate as the father : sire 2 : cause" - p. 77.

The American Heritage® Dictionary of the English Language, Fourth Edition copyright ©2000 by Houghton Mifflin Company:

be·get

1. To father; sire.

2. To cause to exist or occur; produce
World English Dictionary:

1. to father

2. to cause or create


These two words can share the identical meaning of "cause to be." That is, we may say the mother (or father) has created a child or (more often) someone has begotten some thing that he built or produced somehow.

The Hebrew word yalad means "to bear, bring forth, beget"- Gesenius, #3205, but it can be used (as the equivalent English word also can) for "cause to be." For example, when God says he "begot"/"fathered" (yalad) the nation of Israel (Deut. 32:6, 18), he clearly means that he caused it to be or created it as a nation. There is no implication that it was somehow begotten out of the very substance of his body. In like manner God calls the nation of Israel his son, his firstborn because it was the very first nation created by him and for him (cf. Ex. 4:22). Again, anything Jehovah causes to be may be said to be "begotten" by him and is his "offspring."



"Do you thus repay [YHWH], O foolish and senseless people? Is not he your father, who created you, who made you and established you?" - Deut. 32:6, NRSV.

"You forsook the creator who begot [yalad] you and ceased to care for God who brought you to birth." - Deut. 32:18, NEB.

"Men of Athens [non-Christians], .... The God who made the world and everything in it ... does not live in shrines made by man. .... Being then God's offspring, we ought not to think that the Deity is like gold or silver, or stone..." - Acts 17:22, 24, 29, RSV.

It’s especially important to note the dual application of Psalm 2:7. Here Jehovah speaks to the Israelite king and says “Thou art my Son; this day have I begotten [yalad] thee.” It’s true that the Israelite king (David?) prefigures Jesus Christ here, but notice that this scripture must directly apply to David also. Jehovah hasn’t really begotten him out of his very own substance so that now King David’s very body and substance are identical to God’s.


No, the king has, at this point, been accepted by God in a new way. God has caused him to be in a new status.

So when this scripture is also applied to the Christ, it is to be applied in a similar (although greater) manner.


In Ps. 90:2 we also see yalad used in the sense of created:

"Before the mountains were born [yalad] or you brought forth the earth" - NIV, AT, JB, NJB, NAB (1991), NASB; "begotten" - NAB (1970); "were given birth" - MLB. Or, "Before the mountains were created, before the earth was formed." - Living Bible, cf. TEV. So, the Hebrew word most often translated "begotten, brought forth" may also be understood (as in English) to mean created or produced.

And whether or not God means that the earth (or “mountains”) was literally “begotten” from his very own spirit body or created out of nothing really matters very little. The point is that at one time it did not exist and then was brought into existence by the Creator, God!


The very title of God (“Father”) used as “source of all things” shows this common meaning throughout both testaments. God is the Father of all. What does this mean? He is the Father of the Universe, the Father of all creation, and even the Father of the Angels. (They truly are called “sons of God” and they were in existence before the earth was created - Job 38:4, 7, cf. Living Bible and NIVSB f.n.) They are spirit persons. Should we assume then that the angels were “begotten” from God in the sense that they have existed eternally and are actually composed of his very own spirit substance, etc.? After all, it doesn’t actually say that they were “created.” We know they were created because their Father created/“begot” everything: He is the “Father of all” including the spirit persons in heaven. - Eph. 4:6; Heb. 1:7; 12:9.



1 Cor. 8:6 (compare Eph. 4:6) tells us, again, that God is the Father of ALL things. He is the Creator of all things. The very common usage of "Father," "son," "begotten," "born," etc. is again used here for creation. Not only is God the Father of all created things here, but these things have literally "come out" (ek) from him. ("But to us there is but one God, the Father, [out of - ek] whom are all things".) Yes, the original New Testament word used here is "ek" which literally means "out of" (W. E. Vine, p. 1270) and is commonly used in the sense of generating, begetting. For example, Matt. 1:3 literally reads in the original manuscripts: "Judah generated Perez and Zerah out of [ek] Tamar." Judah was the father, but the children were literally out of the body (essence, flesh) of their mother Tamar.

Someone could speculate that since God existed alone before creation, he used some of his own substance (Spirit), which apparently is an incomprehensibly powerful and infinite energy "substance," to create or produce the other spirit creatures in heaven (his 'sons,' the angels - yes, angels are called 'sons of God' - e.g., Job 38:7; Ps. 89:6). If so, he may have modified it before producing them (just as he must have modified somewhat the earth 'substance' from which he created Adam's substance [and yet Adam is called ‘the son of God’ - Luke 3:38, NASB; KJV; RSV.]), so that their spirit "substance" is different from his own (just as there are different forms of energy found within this universe). Then we might speculate that he directed his "Firstborn Son" (through whom he created everything else) to use more of that Spirit (unlimited energy) to create the material universe which scientists know started in an incomprehensible blast of energy ("the Big Bang") which was then converted into the matter and energy of our universe. God then (through his firstborn son) created (or "begot") all the complex details within that universe, including mankind.

{Does it help to consider Adam and Eve? Eve “existed” for quite some time as a part of Adam - his very own rib. She was “begotten” out of (ek) Adam from his very substance. Her new existence began her own conscious life - she was not aware of her previous existence “within” Adam. She was not equal to Adam in authority. She did not know everything he did. She was not as powerful as he.

She shared his “substance” (literally), but she was by no means equal to him in any real sense. She was his “only-begotten” in the sense of being truly “bone of my bone and flesh of my flesh” and being the only one so “begotten,” but we must not consider them as both equally Adam. She was an entirely different person, created (or “begotten”) some time after Adam, and in subjection to him (1 Cor. 11:3).


Whether Jesus was literally created out of Jehovah’s own substance is pure speculation, but even if he had been, it wouldn’t have to mean anything more than this example of Adam and Eve does.}


The terms "generated" and "begotten" had different meanings for Christians before the 4th century advocates for a trinity idea transformed them into the trinitarian terms that are generally used today. Church historian (and trinitarian) Dr. Williston Walker writes in his classic work, A History of the Christian Church, 4th ed.:


"[The beginning of the 4th century debates over the deity of Christ] hinged in turn on interpretation of the Greek term gennetos ['generated'] as that was applied to the Son. [Although] traditionally translated 'begotten,' in Greek philosophical terminology [as well as in Scriptural terminology: Luke 7:28; Jn 3:5; 1 Jn 5:1; Ps. 90:2; Prov. 8:25] it had a broader and hence vaguer sense. It denoted anything which in any way 'came to be' and hence anything 'derivative' or 'generated.' Christian thought had early learned to express its monotheistic stance by insisting that God is the sole agennetos ('underived,' 'ungenerated' ['unbegotten']): that is, the unique and absolute first principle. By contrast with God, all else that exists - including the Logos, God's Son - was described as generated ['begotten']." - p. 132, Charles Scribner's Sons, Macmillan Publishing Co., 1985. [Emphasis and bracketed material added.]

 

Justin Martyr (c. 100-165 A.D.) wrote:

God alone is unbegotten and incorruptible, and therefore He is God, but all other things after him are created and corruptible {Justin has just concurred that the world itself was begotten by God} .... take your stand on one Unbegotten [the Father], and say this is the Cause of all. - ANF 1:197 ('Dialogue').

But,




Jesus Christ is the only proper Son who has been begotten by God, being His Word and first-begotten - ANF 1:170 ('Apology').

And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - ANF 1:167 ('Apology').

Furthermore,
"NT 1. ginomai is used in the NT in a variety of connections.

"(a) It means to be born (Gal. 4:4); .... to be made, be done (Jn 1:3; Matt. 11:21) ....
"3. genesis means birth in Matt. 1:18 and Lk. 1:14. It also means created life or being." - p. 181, Vol. 1, The New International Dictionary of New Testament Theology, Zondervan, 1986.

And, that, of course, is why the first book of the Bible is named "Genesis" - the Greek word for 'birth' is here intended for 'creation.'

"The first book [of the Bible]....is generally known among Christians by the name of Genesis....because it gives an account of the origin [creation] of all things." - Today's Dictionary of the Bible, p. 254, Bethany House Publishers, 1982.

And, Bara is the Hebrew OT word which means, according to Gesenius, "(2) to create, to produce" and (3) "to beget" and "NIPHAL - (1) to be created, Gen. 2:4; 5:2; .... (2) pass. of Kal No. 3, to be born, Eze. 21:[30]...." - p. 138, 139, Gesenius' Hebrew-Chaldee Lexicon to the Old Testament, Baker Book House, 1979.

Remember, the angels and men are called sons of God in scripture. This obviously does not mean the spirit person who created everything literally gave birth (in the sense of earthly creatures) to them!


The Father has 'begotten' us all as his creation (through his firstborn son).