The Watchtower Society's commentary on Luke's gospel

A reproduction of the Watchtower Society's article

 

 

LUKE, GOOD NEWS ACCORDING TO

 

 

An account primarily relating the events of Jesus’ earthly ministry. Its purpose was to present an accurate record in logical order, verifying the certainty of what Theophilus had been taught orally. (Lu 1:3, 4) As suggested by its having a place in the Bible canon, this record was also to benefit many other persons, both Jews and non-Jews. Whereas topical arrangement appears to predominate at times, this Gospel follows a chronological order in general outline.

Writer and Time Written. Although not named therein, the physician Luke (Col 4:14) has generally been credited with the writership of this account. There is written evidence to this effect from as early as the second century C.E., the Gospel being attributed to Luke in the Muratorian Fragment (c. 170 C.E.). Certain aspects of this Gospel may also be viewed as pointing to a well-educated physician as its writer. The vocabulary found therein is more extensive than that of the other three Gospels combined. At times the descriptions of afflictions healed by Jesus are more specific than in the other accounts.—Compare Mt 8:14; Mr 1:30; Lu 4:38; Mt 8:2; Mr 1:40; Lu 5:12.

It was evidently before writing the book of Acts that Luke completed his Gospel. (Ac 1:1, 2) Since he had accompanied Paul to Jerusalem at the end of the apostle’s third missionary journey (Ac 21:15-17), he would have been in a good position to trace accurately the things pertaining to Jesus Christ in the very land where the Son of God had carried out his activity. Following Paul’s arrest at Jerusalem and during Paul’s later imprisonment in Caesarea, Luke would have had many opportunities to interview eyewitnesses and to consult written records. So it is reasonable to conclude that the Gospel may have been written at Caesarea sometime during Paul’s confinement there for about two years (c. 56-58 C.E.).—Ac 21:30-33; 23:26-35; 24:27.

Points of Uniqueness. As in the case of the three other Gospels, Luke’s account provides abundant evidence that Jesus is indeed the Christ, the Son of God. It reveals Jesus to have been a man of prayer, one who relied fully on his heavenly Father. (Lu 3:21; 6:12-16; 11:1; 23:46) It contains numerous supplementary details, which, when combined with what is found in the three other Gospels, furnish a more complete picture of the events associated with Christ Jesus. Almost all of chapters 1 and 2 are without parallel in the other Gospels. At least six specific miracles and more than twice that number of illustrations are unique to the book. The miracles are: Jesus’ causing some of his disciples to have a miraculous catch of fish (5:1-6), his raising a widow’s son at Nain (7:11-15), as well as his healing a woman bent double (13:11-13), a man afflicted with dropsy (14:1-4), ten lepers (17:12-14), and the ear of the high priest’s slave (22:50, 51). Among the illustrations are: the two debtors (7:41-47), the neighborly Samaritan (10:30-35), the barren fig tree (13:6-9), the grand evening meal (14:16-24), the lost drachma coin (15:8, 9), the prodigal son (15:11-32), the unrighteous steward (16:1-8), the rich man and Lazarus (16:19-31), and the widow and the unrighteous judge (18:1-8).

Chronological material appearing in this Gospel aids in determining when John the Baptizer and Jesus were born and when they began their respective ministries.—Lu 1:24-27; 2:1-7; 3:1, 2, 23; see REGISTRATION.

Authenticity. Indicative of the authenticity of Luke’s Gospel and the harmony between it and other Bible books are the numerous Hebrew Scripture references it contains and the quotations made therein from the Hebrew Scriptures. (Compare Lu 2:22-24; Ex 13:2; Le 12:8; Lu 3:3-6; Isa 40:3-5; Lu 7:27; Mal 3:1; Lu 4:4, 8, 12; De 8:3; 6:13, 16; Lu 4:18, 19; Isa 61:1, 2.) Further testifying to the book’s authenticity is the fulfillment of Jesus’ prophecy concerning the destruction of Jerusalem and its temple.—Lu 19:41-44; 21:5, 6.

[Box on page 283]

HIGHLIGHTS OF LUKE

Luke’s account of the life of Jesus, written to confirm the certainty of events surrounding the life of Christ and in a manner that would appeal to people of all nations

The second Gospel written; it was likely recorded between 56 and 58 C.E.

Events preceding Jesus’ public ministry (1:1–4:13)

Gabriel announces in advance to Mary that she is to bear the Son of God; at Jesus’ birth angels identify him as “Christ the Lord”

At 12 years of age, Jesus questions the teachers at the temple

At his baptism by John, holy spirit comes upon Jesus and a voice from heaven identifies Jesus as God’s Son

Satan fails in repeated efforts to tempt Jesus

Jesus’ early ministry, largely in Galilee (4:14–9:62)

In a synagogue in Nazareth, Jesus reads his commission from the scroll of Isaiah; hearers attempt to kill him

He teaches in a synagogue in Capernaum, expels a demon, and cures many who are sick

He is challenged on issues such as the forgiveness of sins and healing on the Sabbath

After praying all night, Jesus chooses his 12 apostles

He delivers the Sermon on the Mount

He heals an army officer’s slave and resurrects a widow’s son

Jesus tells the parables of the two debtors and the sower; he performs more miracles, including the resurrection of Jairus’ daughter

The apostles are sent out to preach the Kingdom of God

Peter identifies Jesus as the Christ; soon after, he and two other apostles witness the transfiguration

Jesus’ later ministry, largely in Judea and Perea (10:1–19:27)

Jesus sends out the 70 to preach

He tells the parable of the neighborly Samaritan

He teaches his disciples how to pray, then refutes the charge that he expels demons by means of Beelzebub

Jesus warns against materialism and urges disciples to seek God’s Kingdom; he speaks of the little flock and the faithful steward

He heals a woman who is bent double and answers objections because this is done on the Sabbath

He shows that those who would be disciples must face up to what it involves

He relates parables, including the ones about the prodigal son and the rich man and Lazarus

Jesus warns his disciples about stumbling others; he illustrates the need for humility

He heals ten lepers, but only one, a Samaritan, returns to thank him

Jesus compares “the days of the Son of man” to the days of Noah and of Lot

He again stresses the need for humility—especially for the rich—then travels to Jericho, where Zacchaeus is converted

Using the parable of the minas, he shows that the Kingdom is not going to come at that time

Jesus’ final public ministry, in and around Jerusalem (19:28–24:53)

Jesus rides into Jerusalem and is hailed by the people, but he weeps over the city and foretells its desolation

He ejects the money changers from the temple; then he is confronted with tricky questions about taxes and the resurrection

Foretelling the destruction of the temple and the fall of Jerusalem, Jesus speaks also of the end of the appointed times of the nations

He institutes the Memorial of his death, and afterward he is betrayed; when Peter strikes off the ear of the high priest’s slave, Jesus heals the man

Arrested, Jesus is led to the house of the high priest, to the Sanhedrin, and to Pilate; then he is sent to Herod and finally returned to Pilate

Jesus is impaled; on the stake he speaks about Paradise to an evildoer hung with him; as he dies, darkness falls over the earth and the curtain of the sanctuary is rent down the middle

His body is buried, but within three days the resurrected Jesus appears to his followers

Finally, Jesus starts his ascent to heaven before their eyes

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.