Truth Magazine

By Clarence S. Johnson

. . . Job opened his mouth and cursed the day of his birth. And Job spoke, and said: `May the day perish on which I was born, and the night in which it was said, “A male child is conceived. . .” Why did I not die at birth? Why did it not perish when I came from the womb? . . . Why is light given to him who is in misery, and life to the bitter of soul, who long for death, but it does not come?” (Job 3:lff)

At the beginning of Job’s story, he had been healthy and wealthy with seven sons, three daughters, servants, flocks, herds, and other possessions in abundance. But in rapid succession, he lost them all. His wife advised him, “Curse God and die” (Job 2:9).

His friends gathered to console him, but their suggestions and advice only wearied him the more. He wished he had never been born. He longed for death to release him from his adversity. He complained bitterly about the misery that befell him. What was happening to him was beyond his comprehension.

But he didn’t commit suicide. He didn’t throw away the life God had given him and thrust himself into eternity. Job reasoned, “Shall we indeed accept good from God, and shall we not accept adversity?” (Job 2:10)

Job opted to complete life’s course and to keep his faith. His story has a bright ending. “Now the Lord blessed the latter days of Job more than his beginning, for he had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys. He also had seven sons and three daughters. . . In all the land were found no daughters so beautiful as the daughters of Job” (Job 42:12ff).

What a loss it would have been  what a waste what a sin, if Job had lost patience with God and ended his life prematurely.

Suicide Is Sinful

Suicide is sinful. It violates every passage of Scripture that tells us not to kill (Rom. 3:19, etc.).

And while it is true that a few who commit suicide are mentally incompetent and not morally or spiritually account-able (Jas. 4:17), this is certainly not the case with many. In fact, “innocent by reason of insanity” pleads better in a human court than it will when we stand before the Lord in the final judgment.

Not only does suicide violate all the passages that tells us not to kill, it is almost always an act of extreme selfishness, and often an act of retaliation against family members, friends, or unresponsive lovers for wrongs or supposed wrongs they have done. As such it violates Romans 12:17-21 and many similar passages.

There are several cases of suicide recorded in the Scriptures, with no hint that the perpetrators might somehow escape God’s judgment.

The first case of suicide is that of Abimelech. Some might deny that his death is suicide, since Abimelech did not wield the sword himself, but rather commanded his armor-bearer to do it. Technically, this may be so, but for all general purposes, Abimelech committed suicide. He was the son of Gideon. He killed his 70 brothers (except for one who hid and escaped unnoticed) in an attempt to become the first king of Israel. A woman dropped a millstone on his head from a tower as he passed by, critically injuring him. He ordered his armor-bearer to kill him so that it would not be said that a woman had killed him. Perhaps, he thought in this way he could die a hero.

2. King Saul, the first legitimate king of Israel also committed suicide. Saul’s case is similar in many ways. He had been severely wounded in battle, and he too commanded his armor-bearer to commit the act. In Saul’s case the armor-bearer refused to co-operate, so Saul fell on his own sword (1 Sam. 31:4).

Seeing that his master was dead, Saul’s armor-bearer then drew his own sword and likewise killed himself (1 Sam. 31:5-6).

Ahithophel had been a trusted adviser to King David, but became a traitor and joined in the rebellion of David’s wayward son Absalom. When Absalom heeded the advice of Hushai instead of that of Ahithophel, Ahithophel foresaw the disaster that would befall the rebellion. When he saw that his counsel was not followed, “he saddled his donkey and arose and went home to his house, to his city. Then he put his household in order, and hanged himself, and died; and he was buried in his father’s tomb” (2 Sam. 17;23).

Zimri was a servant of King Elah of Israel and commander of half of his chariots. He murdered Elah and his entire family, took over the palace and ruled  for seven days. As Omri, commander of the army closed in to take the kingdom away from him, “Zimri saw that the city was taken. . . He went into the citadel of the king’s house and burned the king’s house down upon himself with fire, and died” (1 Kgs. 16:18).

6. The case of Judas Iscariot is so well known as to need little comment. When Judas realized the full nature of his betrayal of Jesus, he sought to correct his error. Seeing that his evil deed could not be undone, he hanged himself in remorse and despair (Matt. 27:4-5). Judas could have been forgiven for his betrayal of Jesus, just as Peter was forgiven for denying him. But Judas lost his faith, and flung himself into an eternity apart from God.

To these six cases of suicide, some would perhaps add the name of Samson. Samson is more properly viewed as a casuality of war. He would, no doubt, have spared himself if there had been a way to do so and still accomplish the victory over the Philistia (Judg. 16:30).

The Scriptures also record a case of near suicide. Paul and Silas had been arrested, beaten, chained and imprison-ed. In their cell, they were singing and praising God when an earthquake occurred. “And the keeper of the prison, awaking from asleep and seeing the prison doors open, sup-posing the prisoners had fled, drew his sword and was about to kill himself. But Paul called with a loud voice, saying, ‘Do yourself no harm, for we are all here”‘ (Acts 16:27-28).

Suicide Does Not “End It All”

Some think, when life becomes unpleasant, that suicide is the way to “end it all.” This is a sad and serious mistake. Physical death does not end it all. The Bible clearly indicates that both consciousness and memory survive the grave. In Luke 16, Jesus tells of the life and death of two men, Lazarus and an un-named rich man. “So it was that the beg-gar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, `Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.’ But Abraham said, `Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented”‘ (Lk. 16:22-25).

Physical death did not end it all for Lazarus. Physical death did not end it all for Abraham. And physical death did not end it all for the “rich man.” Physical death does not “end it all.”

Perhaps when Judas flung himself into eternity, he hoped he would erase the memory of the betrayal. But memory survives death (Lk. 16:25). Perhaps he was simply carrying out the penalty he believed he deserved for his crime. Perhaps. But he could have had forgiveness instead.

Not Heroic

Some misguided souls embrace suicide as the way to become a hero. Abimelech didn’t want to be known as the ruler who was killed by a woman  but suicide did not make him anyone’s hero. In the short term, one might think suicide will help a person to make his mark, to be truly noticed, talked about and remembered, but as we look back over all of recorded history, we do not see anyone who became a hero by suicide, or who has been any longer remembered as a result of that act than he would otherwise have been. Suicide simply is not the way to a hero’s death.

Not A Highway to Heaven

Throughout history, some have turned to suicide as the route to be re-united with a friend or loved one who has died. This too, is a great mistake. Since the Bible indicates two distinct destinies after death, it is not certain you would be re-united with your friend, even in death. In fact, if your friend is in the place of comfort, suicide is not the path that will lead you there. Willful sin does not lead a person to heaven.

If, on the other hand, your friend is not in the place of comfort, he does not want you to be where he is  and you don’t want to be there (Lk. 16:27-28).

False Doctrine Takes Its Toll

There are numerous false doctrines and philosophies that have been promoted over the past several decades that have paved the way for a multitude of suicides.

“Some misguided souls
embrace suicide as the way to become a
hero…. one might think suicide will help a
person to make his mark, to be truly noticed, talked
about and remembered… Suicide simply is not the
way to a hero’s death.”

Materialism is the idea that the here and now is all there is, that there is no hereafter, that spiritual values are not real. This philosophy is diametrically opposed to the teaching of Jesus: “One’s life does not consist in the abundance of the things he possesses” (Lk. 12:15). When the stock market crashes, many of those who emphasize only the material things in life crash along with it. Many fail to find real meaning in life because they are trying to find it in earthly possessions and worldly relationships. The false doctrine of materialism has led many to commit the ultimate crime against themselves.

Another outgrowth of our materialistic society is the concept that suicide is not wrong  that “I have a right to do anything I want to my own body.” This too is in op-position to the teachings of the Scriptures. Paul would re-mind us, “You are not your own. . . You were bought at a price; therefore glorify God in your body and in your spirit which are God’s” (1 Cor. 6:19-20). While it is true that what Paul said applies especially to Christians, in a sense it is true of all since Jesus tasted death for everyone (Heb. 2:9). Jesus bought me, body and soul. I do not have a right to do anything with my body or to my body that violates his will.

Some well-meaning religious teachers have twisted certain passages of Scripture to support their theory of “once saved, always saved.” One such teacher in California a few years ago was counseling a person who was depressed and suicidal. The teacher did indeed attempt to persuade his “patient” not to commit suicide, but at the same time, he continued to assure him that suicide would in no way jeopardize the welfare of his soul. Needless to say, the “patient” committed suicide. The false teacher and his false doctrine were partly responsible. The Bible does not teach that the sins of any accountable person will be forgiven automatically. Christians are taught the necessity of repentance and confession of their sins to God, in order that they may be forgiven (Acts 8:22; 1 In. 1:9). Suicide forever closes the door to such repentance and confession, and thus thwarts the plan of salvation God has given for the erring Christian.

Many preachers and religious leaders in our modern day society are too “kind and merciful” to preach about hell. In fact, in the universities and seminaries of most denominations all the passages teaching about hell and its horror have been re-examined and “explained away.” But a closer look at the Bible will show that they are still there!

No preacher was ever kinder, more merciful or more loving than Jesus, yet he preached more about the reality of hell than any other Bible personality. He was too wise to be mistaken, too honest to deceive us, and he loved us too much to withhold from us the vital truth about hell: “And if your hand makes you sin, cut it off. It is better for you to enter into life maimed, than having two hands to go to hell, into the fire that shall never be quenched  where the worm does not die and the fire is not quenched. And if your eye makes you sin, pluck it out. It is better for you to enter the kingdom of God with one eye, than having two eyes, to be cast into hell fire  where their worm does not die and the fire is not quenched” (Mk. 9:43-48). He who believes what Jesus taught about hell is not likely to commit suicide.

“Do Yourself No Harm” (Acts 16:28)

Now, let us return to Paul’s admonition to the Philippian jailer, “Do yourself no harm.”

The jailer perceived that Paul and Silas had something he lacked. They had been beaten, bound and imprisoned, but instead of cursing and grumbling, they were singing praises to God. The earthquake shook open the prison doors. They could have escaped, but they did not. The jailer “called for a light, ran in, and fell down trembling before Paul and Silas. And he brought them out and said, `Sirs, what must I do to be saved?”‘

He knew they had a contentment he had never known. Their response: “Believe on the Lord Jesus Christ, and you will be saved.” But how could he believe on one he knew nothing about (Rom. 10:14)? “Then they spoke the word of the Lord to him and to all who were in his house.”

Upon hearing what Paul and Silas preached about Jesus, the jailer repented of his sins and obeyed the gospel Paul preached. “And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household” (Acts 16:28-34).

An hour before, he had been in despair. He had been about to take his own life. Hearing the good news of Jesus, believing that gospel, and obeying it brought salvation and rejoicing to the jailer’s house in the same hour of the night.

Having become a Christian, the jailer immediately began to help bear the problems of other Christians. The first step in making your life meaningful as it is supposed to be is to become a Christian.

Of course, being a Christian does not magically dissolve all problems. But God has promised to supply the strength necessary to bear up under whatever tests, temptations and problems life may bring (1 Cor. 10:13). Jesus has invited us to cast our cares upon him, with the assurance that he cares for us (1 Pet. 5:7).

He has also given us the responsibility to help our brothers and sisters in Christ as they bear life’s burdens, with a realization that they will also help us in bearing our own burdens as we go through life (Gal. 6:2).

Finally, Paul assures the faithful Christians that life’s greatest problems are temporary and relatively insignificant in view of eternity: “Therefore we do not lose heart . . . for our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen. For the things which are seen are temporary, but the things which are not seen are eternal” (2 Cor. 4:16-18).

Guardian of Truth XXXVII: 9, p. 6-8
May 6, 1993

By Tim Norman

What Do Jehovah’s Witnesses Believe?

Jehovah’s Witnesses do not believe that Jesus is God (big “G”) as the Father is God. They believe that Jesus is a god (small “g”) only as Satan is a god (2 Cor. 4:4). Jehovah’s Witnesses generally offer the following arguments as “proof” of their conclusion:

Inequality with the Father disproves the deity of the Son. The Watch Tower tract, What Do Jehovah’s Witnesses Believe?, states, “Since Jesus said that he is ‘God’s Son’ and that the ‘Father sent me forth,’ Jehovah’s Witnesses believe that God is greater than Jesus On. 10:36; 6:57). Jesus himself acknowledged: ‘The Father is greater than I am’ On. 14:28); 8:28). Thus we do not believe that Jesus is equal with the Father, as the Trinity doctrine says. Rather, we believe that he was created by God and that he is subordinate to him (Col. 1:15; 1 Cor. 11:3)” (pp. 2-3).

Creation by the Father disproves the deity of the Son. The Watch Tower book, The Truth That Leads to Eternal Life, states, “The Bible informs us that he (Jesus, tdn) is God’s ‘firstborn’ Son. This means that he was created before the other sons of God’s family. He is also God’s ‘only-begotten’ Son, in that he is the only one directly created by Jehovah God; all other things came into existence through him as God’s Chief Agent” (p. 47).

Manifestation of the Son disproves his deity. According to the Jehovah’s Witnesses, John 1:2 “says that the Word was ‘in the beginning with God,’ and verse 18 says that ‘no man hath seen God at any time,’ yet men have seen Jesus Christ. For these reasons, and in full harmony with the Greek text, some translations of verse 1 read: ‘The Word was with God, and the word was divine,’ or was ‘a god,’ that is, the word was a powerful godlike one (AT; NW). So this portion of the Bible is in agreement with all the rest” (Ibid., p. 24).

What Does the Bible Teach About the Deity of Christ?

Before negating these Jehovah’s Witnesses’ arguments, let me first affirm that Jesus is God (big “G”). As the Father is God, so Jesus is God. Consider. . .

1. The teaching of Isaiah. Isaiah prophesied that Jesus would be called “Mighty God, Everlasting Father” (9:6). (The Jehovah’s Witnesses try to eliminate the force of Isaiah 9:6 by saying it refers to Jesus “as a Mighty God, but not the Almighty God, Jehovah” (“Make Sure of All Things Hold Fast to What Is Fine,” p. 282). First, Isaiah 9:6 says that Jesus is “Mighty God,” not “a Mighty God.” Second, the Hebrew phrase translated “Mighty God” in Isaiah 9:6 is also found in Isaiah 10:21 and there it does refer to Jehovah. Thus, Jehovah is both “Almighty” and “Mighty” and the Jehovah’s Witnesses’ distinction between the two words is wholly without merit. “Mighty” can’t mean less than “Almighty” and “Mighty.” Even God cannot be almighty and less than almighty at the same time. To my thinking, this quibble says volumes about the weakness of the Jehovah’s Witnesses’ position on the deity of Christ. Isaiah also prophesied that Jesus would be called “Immanuel” (7:14), which translated means “God with us” (Matt. 1:23).

2. The teaching of the apostles. When properly translated, John writes this of Jesus, “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn. 1:1). Thomas said to Jesus, “My Lord and my God” (Jn. 20:28). While these were Thomas’ words, they were still true for Jesus responded with approval saying, “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (Jn. 20:29). Peter wrote to those “who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ” (2 Pet. 1:1).

Paul calls Jesus “the eternally blessed God” (Rom. 9:5). Paul commanded the Ephesians elders to “shepherd the church of God which he purchased with his own blood” (Acts 20:28). He told Titus that all men should be “looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Tit. 2:13).

Prior to his incarnation, Jesus was “in the form of God” (Phil. 2:6). He came in the likeness of men because he “did not consider it robbery to be equal with God,” or as the American Standard Version renders it, He “counted not the being on an equality with God a thing to be grasped” (Phil. 2:6). So prior to the incarnation, Jesus was God as the Father is God. After the incarnation, Jesus was still God. While Jesus gave up some things in coming to earth, he did not give up his deity! Paul rightly warns, “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in him dwells all the fullness of the Godhead bodily” (Col. 2:8-9). Make no mistake, “God was manifested in the flesh” (1 Tim. 3:16).

Paul writes in Philippians 2:11, “Every tongue should confess that Jesus Christ is Lord.” Robert Harkrider’s comment on this passage is illuminating. “The Greek word translated `Lord’ . . . is ‘kudos.’ It is noteworthy that the New World Translation (the Jehovah’s Witnesses’ `Bible,’ tdn) uniformly renders `kurios’ as `Jehovah.’ However, in Philippians 2:11 they break their own rule and translate it `Lord.’ Does anyone wonder why they reject their own rule here?” (Basic Bible Doctrine, Book II, Part 4, p. 64)

The teaching of the Father. In Hebrews 1:8 the Father says to the Son, “Your throne, 0 God, is forever and ever.”

The teaching of Jesus. Jesus said of himself in Revelation 1:17, “I am the First and the Last.” With these words, Jesus affirmed his deity for the same phrase is used in Isaiah 44:6 this way, “Thus says the Lord, the King of Israel, and his Redeemer, the Lord of hosts; ‘I am the First and I am the Last; besides me there is no God.”‘

In spite of this and other evidence, the Jehovah’s Witnesses still deny that Jesus ever said he was God (You Can Live Forever in Paradise on Earth, p. 39). They are wrong. In John 5:17 Jesus said, “My Father has been working until now, and I have been working.” Because of these words, the Jews sought all the more to kill Jesus. Why? John, not the Jews, said that by such a statement Jesus was “making himself equal with God” (Jn. 5:18). In John 8:58 Jesus said, “Most assuredly, I say to you, before Abraham was, I am.” With these words, the Jews took up stones to throw at Jesus. They knew Jesus wasn’t merely claiming to “have been” before Abraham, as the New World Translation mistranslates. The Jews knew “I am” was the name of God (Exod. 3:14). By calling himself, “J am,” the Jews realized that Jesus was again making himself equal with God. Finally, in John 10:30 Jesus said, “I and My Father are one.” Once more, the Jews took up stones to stone him. Contrary to what the Jehovah’s Witnesses teach, Jesus was not merely saying that he “had a glorious existence long before he was born as a human on earth” (Truth, p. 47), or that he was “in full harmony with his Father” (Ibid., p. 23). No, unlike the Jehovah’s Witnesses, the Jews knew exactly what Jesus was saying. As they told Him, “For a good work we do not stone you, but for blasphemy, and because you, being a man, make yourself God” On. 10:33).

Jesus also taught he was God by accepting the worship of men. Jehovah’s Witnesses believe that Jesus was “born as a human Son of God; not a God-man” (Make Sure, p. 283). Paul, a human son of God, not a God-man, said to those in Lystra who intended to worship him, “Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these vain things to the living God, who made the heaven, the earth, the sea, and all things that are in them” (Acts 14:5). Peter, also a human son of God, not a God-man, said to Cornelius, who had just fallen down at Peter’s feet to worship him, “Stand up; I myself am also a man” (Acts 10:26).

Jehovah’s Witnesses also teach that in heaven, Jesus is “there known as Michael” (Ibid., p. 288). Thus, Jehovah’s Witnesses believe Jesus was an angel before and after the incarnation. Regarding the worship of angels, Paul wrote in Colossians 2:18, “Let no one defraud you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind.” When John fell down to worship the angel which God sent to show his servants the things which must shortly take place (Rev. 22:6,8), the angel rebuked John saying, “See that you do not do that. For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God” (Rev. 22:9).

Unlike Paul and Peter, and unlike angels, Jesus accepted the worship of men and angels. Read Matthew 8:2; 9:18; 14:33; 15:25; 28:9; Mark 5:6; Luke 24:52; John 9:38; Hebrews 1:6. Make no mistake, Jesus was not simply accepting the respect or veneration that one man or angel might pay to another man or angel. Jesus was accepting the worship men and angels offer God. In fact, Jesus demanded such worship. He said in John 5:23, “All should honor

“All should honor the Son just as
they honor the Father (Jn. 5:23). Yet, Jesus also said, ‘You
shall worship the Lord your God, and him only you shall
serve’ (Matt. 4:10). Since it is wrong to worship men or
angels, either the Jehovah’s Witnesses are wrong and Jesus
is God, or Jesus sinned in accepting worship.”

the Son just as they honor the Father.” Yet, Jesus also said in Matthew 4:10, “You shall worship the Lord your God, and him only you shall serve.” Since it is wrong to worship men or angels, either the Jehovah’s Witnesses are wrong and Jesus is God, or Jesus sinned in accepting worship. Obviously, the former is the only possible conclusion.

Answering the Jehovah’s Witnesses’ Arguments

Inequality with the Father does not disprove the deity of the Son. According to the Jehovah’s Witnesses, to insist that Jesus is God when there is inequality between the Father and Son, is tantamount to denying monotheism and teaching polytheism. Wrong! Admittedly, there are differences between the Father and the Son. However, these differences do not deny the deity of Christ. The husband is head of the wife (Eph. 5:23), yet the wife is fully human. The Father is head of the Son (1 Cor. 11:3), yet the Son is fully God (Col. 2:9). This is not polytheism. As there is only one true humanity, but billions of human beings, so there is only one true God, but three deities. No human being is any more or less human than any other human being, yet there are differences between all human beings. Likewise, no deity is any more or less God than any other deity, yet there are differences between all deities.

Robert Harkrider’s comment is helpful, “Christians believe one divine nature is revealed in three personalities. We may not fully understand how that is possible, and in-deed we admit difficulty in explaining it. Many things are difficult to understand (e.g., light, gravity, etc.), but we do not stop believing because we do not understand everything about them” (Doctrine, p. 62). Truly, Christians must accept what the Bible says, and when we do not understand, instead of creating God in our own image, we must honor this truth, “The secret things belong to the Lord our God” (Deut. 29:29).

The Son was created by the Father.

A. Answering in general. It is written of Jesus in John 1:3, “All things were made through him, and without him nothing was made that was made.” Surprisingly, the New World Translation is equally clear, “All things came into existence through him, and apart from him not even one thing came into existence.” I enjoy Roy Deaver’s analysis, “All things that were created were created by him — by means of Christ. Now, if he is a created being he had part in creating himself. But, if he had part in creating himself then he existed before he created himself. And, if he existed before he created himself he could not be a created being!” (The Spiritual Sword, October 1974, p. 6)

Colossians 1:16 confirms that Jesus is not a created being. It is written there of Jesus, “By him all things were created that are in heaven and that are on earth. . . All things were created through him.” Since the Father and Son are both in heaven (Mk. 16:19), logic forces us to conclude that Jesus has always been. Otherwise, we would have to accept the preposterous conclusion that Jesus not only created himself, but the Father as well.

The Jehovah’s Witnesses understand the force of this argument. In their New World Translation, Colossians 1:16 reads, “By means of him all (other) things were created in the heavens and upon the earth. . . All (other) things have been created through him.” The insertion of the word “other” is the height of intellectual dishonesty. There is absolutely no textual or contextual basis for the addition. This only means the word “other” is supplied to prop up the Jehovah’s Witnesses’ false doctrine regarding the deity of Christ. As Jesus said, “By their fruits you will know them” (Matt. 7:20).

Still other passages prove that Jesus is not a created being. In Isaiah 9:6 Jesus is called, “Everlasting Father.” God spoke to Bethlehem of Jesus in Micah 5:2 saying, “Out of you shall come forth to me the one to be ruler in Israel, whose goings forth have been from of old, from everlasting.”

B. Answering the misuse of “firstborn.” Jehovah’s Witnesses misuse several passages attempting to prove Jesus is a created being. For example, Colossians 1:15 says that Jesus is “the firstborn over all creation.” Jehovah’s Witnesses take this to mean that Jesus was created before the other sons of God’s family. They are wrong. In this verse firstborn cannot mean first created. I like Lightfoot’s comment, “At first sight it might seem that Christ is here regarded as one, though the earliest, of created beings. This interpretation however is not required by the expression itself. And if this sense is not required by the words themselves, it is directly excluded by the context” (Saint Paul’s Epistles to the Colossians and to Philemon, pp. 146-147). The con-text which excludes the Jehovah’s Witnesses’ twist of Colossians 1:15 is Colossians 1:16. The very next verse says that by Jesus “all things were created that are in heaven and that are on earth… All things were created through him.” As we have already shown, this proves Jesus cannot be the first creation, for even Jesus could not have created himself.

In Colossians 1:15, “firstborn” may mean one of two things. First, “firstborn” may be referring to preeminence. Moses told Pharaoh, “Thus says the Lord, `Israel is My son, My firstborn”‘ (Exod. 4:22). Was Israel the world’s first nation? No, that is not the point at all. Israel was firstborn because of its preeminence. God said of David, “I will make him My firstborn, the highest of the kings of the earth” (Psa. 89:27). Was David the world’s first king? No, David was firstborn because of his preeminence. So, does Colossians 1:15 teach that Jesus is the first creation? No, Jesus is firstborn because “all things were created through him and for him” (Col. 1:16) and because in “all things” he has “the preeminence” (Col. 1:18). To me, Barclay captured the gist of the verse with this comment: “When Paul says of the Son that he is the firstborn of all creation, he means that the highest honour which creation holds belongs to him” (The Letters to the Philippians, Colossians, and Thessalonians [Revised Edition], p. 119). In fact, the label “firstborn” had so entirely become a title of sovereignty that even ancient Jewish writers called God, “Firstborn of the world” (The Pulpit Commentary, Colossians, p. 8).

There is, however, a second possibility. “Firstborn” in Colossians 1:15 may be referring to Jesus’ resurrection. Colossians 1:18 speaks of Jesus being “the firstborn from the dead, that in all things he may have the preeminence.” A similar reference is found in Revelation 1:5. Paul teaches elsewhere, “Christ is risen from the dead, and has become the first fruits of those who have fallen asleep. . . In Christ all shall be made alive. But each one in his own order: Christ the first fruits, afterward those who are Christ’s at his coming” (1 Cor. 15:20,22-23). Thus, Colossians 1:15 might be saying that Jesus is the firstborn from the dead over all creation. Even so, the emphasis may still be on Jesus’ preeminence over all who will be resurrected, rather than on Jesus’ priority of resurrection. Either way, however, there is still no support in Colossians 1:15 for the misguided notion that Jesus is a created being.

C. Answering the misuse of “only begotten Son.” Jehovah’s Witnesses misuse passages such as John 1:14,18; 3:16,18 and 1 John 4:9 which refer to Jesus as God’s “only begotten Son.” Jehovah’s Witnesses take this phrase to mean that Jesus is the only one directly created by Jehovah God, whereas all other things came into existence through Jesus as God’s chief agent. Again, they are wrong. These passages say nothing about the creation of Christ. The Greek word translated “begotten” in these passages is monogenes. James D. Bales quoted James Oliver Buswell, Jr. who made this helpful comment: “Careful lexicographical studies prove beyond a question that the word `monogenes’ is not derived from the root `gennao,’ to beget or generate, but is derived from `genos,’ kind or class. The word therefore means `in a class by himself,’ the only one of his kind,’ or in other words `unique”‘ (Sword, p. 1).

In Hebrews 11:17, Isaac is called Abraham’s “only begot-ten (monogenes) son.” Clearly, this phrase does not mean that Isaac was Abraham’s only son. Abraham begat Ishmael by Hagar long before he begat Isaac by Sarah. Rather, the phrase “only begotten son” simply affirms that Isaac was unique, and truly he was unique. Of him alone did God say to Abraham, “In Isaac your seed shall be called” (Heb. 11:18). When used of Jesus, then, the phrase “only begot-ten Son” does not suggest that Jesus was the only thing God ever directly created. Rather, it simply affirms that Jesus was unique, and truly he was unique. Of Jesus alone can it ever be said, “The Word became flesh” On. 1:14).

Another thought. The Jehovah’s Witnesses argue that Jesus was created, and cannot, therefore, be God. Now, do not misunderstand me. I believe that Jesus has always been just as the Father has always been. However, if I grant for argument’s sake that Jesus was created, this question re-mains: Why couldn’t Jesus still be God? After all, if human beings can create after their own kind, why couldn’t deity do the same? The Jehovah’s Witnesses assume being created precludes Godhood. How do they know that? Where is the book, chapter and verse? Jehovah’s Witnesses admit that Jesus created the world. Thus, Romans 1:25 would not preclude the deity of Christ. Simply saying the Father has always been does not prove being created precludes Godhood. Consider this analogy: Human beings have always been born on earth. Does that prove a child born in space would not be a human being? Of course not. Here is my point. By simply saying Jesus was created, the Jehovah’s Witnesses don’t disprove the deity of Christ. To me, it is one thing to say Jesus was created and another thing entirely to say Jesus deserves no more honor than angels or men. While I don’t believe either statement, I fail to see how granting the former would demand acceptance of the latter. Since we don’t know all the prerequisites for Godhood, let’s leave such secret things to God.

Answering the misuse of “the Beginning of the creation of God.” In Revelation 3:14, Jesus calls himself “the Beginning of the creation of God.” Jehovah’s Witnesses cite this verse to “prove” that Jesus had a beginning. I agree with Wayne Jackson who said, “It demonstrates nothing of the kind! The term `beginning’ in this verse is the Greek `arche.’ It is defined by standard Greek authorities as: `that by which anything begins to be, the origin, active cause’ (Thayer, Greek Lexicon, p. 77), or `the first cause’ (Arndt & Gingrich, Greek Lexicon, p. 111). Abbott-Smith says, `of Christ as the uncreated principle, the active cause of creation’ (Greek Lexicon, p. 62). A.T. Robertson says `not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works. . .’ (Word Pictures, VI, p. 321)” (Questions for Jehovah’s Witnesses, p. 64). So, Revelation 3:14 is not saying the Father began the creation by first making Jesus. Rather, it teaches that Jesus set in motion the creation of God.

Wayne Jackson also makes this point: “In Revelation 22:13, Christ is designated the `beginning and the end.’ If `beginning’ means Christ had an origin, or there was time when he was not, does `end’ mean his existence will eventually be terminated?!” (Ibid.) An excellent question.

Answering the misuse of Proverbs 8:22-31. The New World Translation renders Proverbs 8:22 as follows: “Jehovah himself produced me as the beginning of his way, the earliest of his achievements of long ago.” Jehovah’s Witnesses believe Jesus is speaking in Proverbs 8:22. Thus, they use the passage to “prove” that Jesus is a created being. Yet again, they are wrong. First, in Proverbs 8:22 wisdom, not Jesus, is speaking. See Proverbs 8:12. Second, wisdom is not a real person. However, if we assume a per-son called wisdom literally spoke, then the person speaking in Proverbs 8:22 was a woman (Prov. 1:20-21; 9:1-3). Since Jesus is a man, even though he too is called the wisdom of God (1 Cor. 1:24,30), he could not have been speaking in Proverbs 8:22. Third, according to the New World Translation the next verse says, “From time indefinite I was installed, from the start, from times earlier than the earth.” I believe this passage teaches that wisdom has always existed. Otherwise, either Jehovah had a start or there was a time when Jehovah was not wise. To take figurative language literally is truly a dangerous practice.

3. Manifestation of the Son does not disprove his deity. Jehovah’s Witnesses argue as follows: “No one has seen God at any time” On. 1:18). People have seen Jesus. Thus,

Jesus can’t be God. If that is sound reasoning, then this syllogism must also be accepted: Jesus said, “He who has seen me has seen the Father” (Jn. 14:9). People have seen Jesus. Thus, people have seen the Father. In both cases the reasoning is the same, yet the major premise of the first argument is diametrically opposed to the conclusion of the second argument. Obviously, there is a problem with the logic. The Bible does not contradict itself.

Contrary to what the Jehovah’s Witnesses teach, John 1:18 does not justify mistranslating John I:1. Yes, John 1:18 says, “No one has seen God at any time,” but 1 Timothy 3:16 also says, “God was manifested in the flesh.” In fact, as we have already shown, the Scriptures repeatedly affirm the deity of Christ. So how do we reconcile these passages with John 1:18? Easily, and without doing any disservice to the text. While no one has seen God the Father, many people have seen God the Son. Thus, “the Word was with God, and the Word was God” (Jn. 1:1).

The New World Translation mistranslates John 1:1 as follows: “In (the) beginning the Word was, and the Word was with God, and the Word was a god.” But it should come as no surprise that this rendering supports the Jehovah’s Witnesses’ assertion that Jesus is not God (big “G”), but only a god (small “g”) as Satan is a god.

According to Roy Deaver, “In the statement ‘and the Word was with God’ the word ‘God’ is preceded (in the Greek) by the definite article. In the statement ‘and the Word was God’ the word `God’ is not preceded by the definite article. They (the Jehovah’s Witnesses, tdn) insist that they are, therefore, justified in translating as they do” (Sword, p. 8). No, they are not. Authorities in the Greek language tell us that use of “God” with the definite article stresses the identity or personality of the God, whereas using “God” without the definite article stresses the quality, essence, or character of being God. If I say, “Mob Dick was with the classic, and Mob Dick was classic,” would I be saying “the classic” is the only classic? Of course not. In fact, I would be saying Mob Dick was equally classic. Yes, the Word was with the God. Which? The Father. But, the Word was equally God. Interestingly, in the Greek the definite article does appear in John 20:28. Literally, Thomas called Jesus “the God of me.” Jesus pronounced blessing on all who so believe. Thus, even according the Jehovah’s Witnesses’ view of John 1:1, Jesus is God (big “G”).

To be consistent with its position on John 1:1, while it does not, the New World Translation should render Matthew 5:9, “Blessed are the peacemakers: for they shall be called sons of a god,” and Philippians 2:11 should read,and that every tongue should confess that Jesus is Lord, to the glory of a god the Father.” In both verses, “God” appears without the definite article. The Jehovah’s Witnesses, however, seem to understand the basic function of the Greek definite article everywhere except in their mistranslating of John 1:1. Roy Deaver’s comment is an eye opener: “In their reasoning with regard to translating ‘theos’ without the article the Witnesses are terribly inconsistent. The word `God’ (theos) — without the article — appears in John 1:6,12,13,18. In these verses they translate with the capital ‘G,’ and in no instance do they give ‘a god”‘ (Ibid.). How do we explain such blatant inconsistency? Only one way. The Watch Tower Bible and Tract Society desires to propagate error rather than translate truth.

Conclusion

With love for all, and malice towards none, I affirm that Jesus is God (big “G”). To me, a dogmatic denial of the deity of Christ, given the overwhelming scriptural evidence supporting his Godhood, can be explained in only one of two ways. Either there is ignorance of the truth, or no love for the truth. If you don’t love truth, remember, it is truth that makes you free (Jn. 8:32). Therefore I plead with you, “Buy the truth, and do not sell it” (Prov. 23:23). Also remember, the Bible is the source of truth (2 Tim. 3:16-17), not the Watch Tower Bible and Tract Society. If you do love truth, yet disagree with me, 1 urge you to be like the fair-minded Bereans who listened to Paul and Silas with all readiness, and search the Scriptures to find out whether these things I have written are so (Acts 17:11).

Guardian of Truth XXXVII: 8, p. 16-20
April 15, 1993

By Wilson Items

There are time when I get discouraged. There are times I feel like walking away from the responsibilities that accompany a minister of the Gospel. There are times when Ive been tempted to say I quit! Surprised?

But I wont  and I cant. Like Jeremiah of old who voiced his frustration to the Lord when the people mocked his message, ignored his warnings and discouraged him to the point that he was ready to quit preaching (Jer. 20:7-9), so it is with many a preacher today. However, I can also identify with the prophets passion for perseverance and his love for the message of God when he revealed that every time he thought about quitting, . then in my heart it becomes like a burning fire shut up in my bones; and I am weary of holding it in, and I cannot endure it.”

If a man cant identify with Jeremiahs “burning fire” to preach, a passion to communicate Gods message, then he should quit. (I suppose that sounds rather blunt but its the way I feel!) However, the passion to preach does not shield Gods servant from common discouragement that results when people neglect the message. Jeremiah certainly was no stranger to discouragement. Neither am I.

For example, I get discouraged when:

1. Ive preached to people for years who ought to obey the gospel but don t. Sometimes I question my ability only to remember that the power is in the message, not the messenger (I Cor, 3:5-7).

2. I see parents who are guilty of “spiritual” child abuse. I know of parents who are lax in their attention dance and who wont bring their kids to Bible classes designed especially for them. Such behavior is inexcusable and violates every passage about parental responsibility in the spiritual nurturing of children. And then I remember the many parents who do care and the burden is somewhat lifted (Prov. 22:6).

3. People argue with what the Book says! Mark16:16 is not my interpretation (which is what one said tome after merely reading the verse!). Yet, people have always tried to argue with God about everything. And in the end, have always lost.

4. Churches promote immorality by ignoring Gods instruction on marriage, divorce and remarriage. Its easy to do. Given the times we are in when few take seriously their vows before God, the simple course is to soft-peddle clear biblical instruction on the subject. And many churches do.

5. 1 see our nation cater to homosexuals and behavior that the Bible condemns in the strongest of terms (Lev. 20:13). There is no question that ours is a society well on the road to moral decay. Such would be disheartening except for the fact that many do care and are fighting for a return to moral responsibility and the principles upon which this country vas founded. Count me in!

Sure, I get discouraged. Sure, Im tempted to quit and walk away. But I wont. And for the reason Jeremiah didnt. There are just some things worth fighting for, and standing above them all are the souls of men.

Me? Quit? Not on your life!

Guardian of Truth XXXVII: 9, p. 5
May 6, 1993

By Mike Willis

Therefore all things whatsoever would that men should do to you, do ye even solo them: for this is the law and the prophets (Malt. 7:12).

There are many things which demonstrate the deity of Christ, such as his miracles, resurrection from the dead, and sinlessness. The superiority of his ethical code to that developed by any other person also manifests his deity. There has never been a superior code of ethics to the Sermon on the Mount. in Matthew 7:12, in what is commonly called the Golden Rule, Jesus summarizes the section between Matthew 5:20 and 7:11.

The Superiority of Jesus Rule of Conduct

The world has generally recognized these following codes of ethics:

I. The Iron Rule. This rule is “might makes right.” Sometimes it is expressed, “Do unto others before they do it unto you.” One expressed this rule when he wrote, “Have a good time and hurt as few people as possible in the course of so doing. Notice the rule: have a good time. If you have to hurt some people along the way, have a good time- Try to minimize the number you hurt, but above all things have a good time. This is the law of the jungle. Leroy Lawson wrote,

– in a little village in Africa, an anthropologist trying to learn about the people asked a native the difference between good and evil. It was all very simple, he discovered. Evil is when somebody steals my wife and cattle; good is when I steal somebody elses wife and cattle. The law of the jungle  and of most of human society. Do unto others before the~ do it unto you” (Matthew 109).

The gangs in our cities live by the iron rule. If a person has the ability to steal a car and not get caught, he should do it. If he can beat a person or kill his enemy without suffering much harm, he should attack. If he can steal an old persons purse, he should. This is the iron rule.

2. The Silver Rule. This rule is generally expressed as follows: Do not do to others what you do not want them to do to you-” This ethical rule was taught by several Jewish writers before Christs day (see a list of those who taught this rule in Alan Hugh MNeiles The Gospel According to St. Matthew 93). This rule is negative. It is the ethical rule of modern suburbia, “Ill leave you alone, if youll leave me alone.” Though it is a decided improvement over the iron rule, it is far below the golden rule. It would stop a person from stealing your car, but it would not cause him to help his neighbors wife change a flat tire.

3. The Go/den Rule. This rule may not be original with Jesus. Whether original with him or not, it teaches a moral code which obligates a person positively to do for others what he wishes they would do for him (the rule presupposes that a person would do for himself what is right). Let us use the rest of this study to make Some applications of this lesson:

Applications

In the home. What tone of voice do I want my mate to use in speaking to me? If I want her to have the “law of kindness” on her tongue (Prov. 31:26), then I should speak kindly to her. What would I want her to do for me if she saw me busy with a hundred chores? If I would want her to get up and help me, then I should get up and help her with her chores instead of sitting in my Lazy-boy and drinking Diet Pepsi. What role would I want her to play in the discipline of our children? If I do not want to always to come across as the “heavy,” then I should be sure to take an active part in the correction of our children so that she does not come across as the one constantly condemning and criticizing.

On the job. Sometimes I have to hire someone to repair a washing machine or refrigerator. He starts charging me $35-40 an hour from the time he leaves his office. I would be angry if he stopped at McDonalds and got a cup of coffee while he read the paper, intentionally prolonged his job for whatever reason, or in any other caused my bill to be higher than it had to be. I expect him to do his work efficiently and as quickly as he can. If this is what I expect from those who work for me, then this is the kind of work I should give to my employer.

If I do not want someone to come into my garage and steal my tools, I should not steal the tools which my employer provides. If I would desire everyone to cooperate with me, if I were the supervisor of the shop, I should cooperate with my supervisor.

In personal relationships. Sometimes a person goes around the country telling lies about his brother, maliciously slandering his name and character. If I do not want others to gossip and slander me, then I should not be guilty of doing that to them (Lev. 19:16; Prov. 18:8; 26:22). Many church problems have been created by those who did not practice the Golden Rule. If there are some things which have occurred to me that I do not wish to have broadcast to everyone, then I should not broadcast ever juicy tidbit of gossip I hear about others.

Many churches are troubled by self-willed brethren who are so bent on having their own way that they are willing to disrupt the peace and harmony of the local church to get their way. In matters of personal judgment, do I want to work with a group of self-willed men (Tit. 1:7; 2 Pet. 2:10; 2 Tim. 3:4)? If not, I should learn to be as flexible as possible on matters of personal judgment.

Sometimes brethren make severe, harsh judgments on one another. They are censorious, guilty of evil surmising in the meticulous examination of every word written or spoken. If I do not want brethren to use such harsh, severe, critical judgments of my every move, then I should not do that to them.

In ministering to the needs of others. There are some fine examples of saints who have ministered to the needs of suffering saints (such as Dorcas, Acts 9:36-39). What would 1 want my brethren to do if I were so sick that I could not work for 2-3 months and had no income? If I would want them to help me financially, stop by to visit me, help me with my chores, and otherwise show concern for me, then I should react in the same way when announcements are made about those who are sick in the congregation.

What would I want brethren to do for me if I lost a child or mate in death? Would I want to be ignored and neglected? Would I want someone coming to me when I was depressed and harshly saying, “You’ve got to toughen up”? However I would want to be treated should be the measuring stick I use to gauge how 1 should treat those in the local congregation who need comfort and consolation.

In teaching others. I am thankful to God for my Mother and Father who lived a good example before us children, taught us the word of God, took us to church, worked with us through our problems, and otherwise helped us to start on the road of life in obedience to the will of God. If that is what I wanted for myself, then this is what I should pro-vide for my children.

I am thankful for the gospel preachers who drove from Lufkin and Houston, Texas to Groveton to teach us the gospel. They sacrificed their time, energies, and money to be sure that young folks like me heard the gospel. If I appreciate their efforts to teach me, I should make similar efforts to teach others.

What would I want others to do for me when I stumble into sin and error? If I wish that they could come to me in the spirit of brotherly kindness and show me my error, that should be my conduct toward them. If I desire to go to heaven so much that I would prefer the pain of being corrected over going to hell, then I should assume that they have the same intense desire to go to heaven and would prefer the rebuke of their friend rather than continuing in sin which eventually would lead to eternal death. I would no more deprive a spiritually hungry person of the bread of life than I would deprive the physically hungry person of bread.

This Is The Law and the Prophets

Jesus said that the Golden Rule summarizes the Law and the Prophets. He did not mean that practicing the Golden Rule releases one from obedience to the law of sacrifices; rather, what he said was that much of the Law, such as “Thou shalt not kill, . . . steal, . . . commit adultery, .. . bear false witness, . . . covet,” would be obeyed if one simply followed the Golden Rule. The Golden Rule is a clear, concise, and simple summation of Christian ethics; it restrains our evil actions and demands positive conduct toward others. Let us learn to live by its demands on our lives.

Guardian of Truth XXXVII: 9, p. 2
May 6, 1993