Truth Magazine

By Robert H. Farish

The attempts to escape an “institutional sense” or denominational concept, which some people hold with reference to the church, have resulted in some fleeing to a “simple individual to Christ relationship” concept which rejects the teaching of the Scriptures on “Christ and the church” relationship. The doctrine of “setting in order” and “appoint(ing) elders in every city” and “in every church” is explained away – the Holy Spirit’s words are made meaningless. The divine organization, the local congregation, is scornfully referred to as “the club.” A local church of Christ, composed of “all the saints in Christ Jesus that are in Philippi, with the bishops and deacons” (Phil. 1:1), must be rejected in order that the “individual to Christ relationship” may be “found.” Fleeing from Rome and 666 A.D. they run past Jerusalem and 33 A. D.

Much ado has been made over the Greek word ekklesia which has been translated “church.” It is asserted that “the word ‘church’ is a mistranslation.” Fortunately, for the average person, we do not have to know Greek in order to “understand what the will of the Lord is.” We can simply examine, in their context, the passages in the New Testament in which the word “church” appears and learn of the existence, characteristics and functions of the ekklesia of Christ.

A Local Church of Christ

The reality of the “Christ and the church” relationship is set forth in a number of passages. From the English translations we can learn of “the existence of an institution in the time of the apostles such as we have today, and which we call a ‘local’ church of Christ.”

“The existence of an institution in the time of the apostles such as we have today, and which we call a ‘local church of Christ,”‘ is established by those passages where a church is designated by its geographical location. A number of letters are addressed to churches in different cities. For example, letters were addressed to the seven churches in Asia according to their geographical location. Error that existed in the church at Ephesus was charged to that local congregation and commendations were expressed of that church. The same is true of the other churches. Two letters were addressed to the “church of God which is at Corinth.” This was a local church of God – it was located in Corinth. In Romans 16:5, Paul wrote that, “all the churches of the Gentiles” gave thanks for Priscilla and Aquila and he also included a greeting for the “church that is in their house.” Was not the church in the house Priscilla and Aquila “a church of Christ”? In the 16th verse of the same chapter, he wrote, “All the churches of Christ salute you.” If there were “churches of Christ” plural, was there not in existence “a church of Christ” singular? This is not “church of Christ tradition”; it is tradition “which ye were taught . . . by epistle of” Paul and other inspired writers. The apostle said for brethren to “stand fast and hold the traditions which ye were taught . . . by epistle of ours.” (2 Thess. 2:15). Let’s stand fast and hold the traditions.

A local church of Christ that existed in the time of the apostles was made up of “all the saints in Christ Jesus that are at Philippi, with the bishops and deacons” (Phil. 1:1). This is not the “simple individual to Christ relationship” but is an organization composed of “all the saints etc.” at Philippi. This was “a local church” at Philippi for the apostle wrote, “when I departed from Madedonia, no church had fellowship with me in the matter of giving and receiving but ye only” (Phil. 4:16). While there are cases of individual Christians having fellowship in the furtherance of the gospel, yet this is not such a case. This is a case of a church, “as such,” having fellowship in the furtherance of the gospel.

We can learn, if we study the passages in their context, that while the church was in its introductory stages it “cometh not with observation,” that is, it was not recognized by the Pharisees. Yet when it came, in fact, it could be observed because it had organic existence. Certainly those within the church as well as those without the church could see (observe) the church in its activities as a church as “they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers” (Acts 2:42). The language, “the kingdom cometh not with observation … for lo, the kingdom is within you” was addressed to the Pharisees in answer to their question as to “when the kingdom of God cometh.” The kingdom of God was not “within” the Pharisees at that time! The kingdom of God was “in the midst” of the Pharisees and they knew it not. It was “in the midst” of them in that its king was there and his authority was accepted by some, although his reign, in fact, did not begin until late, when he was raised from the dead to sit on David’s throne. The kingdom came on the day of Pentecost. The church from that time had organic existence (reprinted from The Gospel Guardian, XVII:10 [15 July 1965], 145-146).

Guardian of Truth XXXVI: 8, p. 235
April 16, 1992

By Andy Alexander

Paul taught Timothy to exercise himself unto godliness because “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:7-8). So as God’s people we can and ought to be growing stronger every day even though our physical frame may be deteriorating.

A dangerous and very deceptive attitude that can stifle or stop our spiritual growth altogether is that of complacency. Webster’s dictionary defines complacency as “self satisfaction accompanied by unawareness of actual dangers of deficiencies.” Growth in Christ will help us to be alert to dangers and aware of our deficiencies.

Many times a person goes through a process of zealous activity for the Lord followed by a complacent attitude and then spiritual death. The process goes something like this. We learn through a study of the gospel that we must believe in Jesus as God’s Son, confess our faith before men, repent of our sins, and be immersed in water for the remission of those sins (Rom. 10:9-10; Acts 2:3 8; 22:16). We obey these simple conditions and quickly and zealously begin to work for the Lord. As time passes we allow other things to enter into our lives and take away the burning desire we once had to serve the Lord (Luke 8:14). Then we become complacent in our attitute toward Jesus and his work. We convince ourselves that we have arrived and we no longer need to work and grow as we once did.

The church of Christ at Thessalonica had several good qualities, but the apostle Paul exhorted them to work harder and “increase more and more” (1 Thess. 4:10). There is no stopping place in Christianity where we can relax and coast on into heaven.

The Thessalonian brethren had received the word of God “not as the word of men, but as it is in truth, the word of God” (1 Thess. 2:13). They were good examples to all the believers in Macedonia, because they were active in spreading the gospel (1 Thess. 1:7-8).

The Thessalonians also left behind their former way of living. They divorced themselves from idolatry in order “to serve the living and true God” (1 Thess. 1:9).

The were persecuted because of their faith in Jesus Christ by their own countrymen just as the churches of God in Judea had been by the Jews (1 Thess. 2:14). These afflictions did not move them away from the Lord and this brought great joy to Paul and his companions (1 Thess. 3:1-9).

Christians are commanded to “love one another with a pure heart fervently” and this was one of the foremost characteristics of the Thessalonians (1 Pet. 1:22; 1 Thess. 4:9-10). Even though Paul commended them highly for their love toward one another, he exhorted them to “increase and abound in love” and to “increase more and more” (1 Thess. 3:12; 4:10).

They were not to become complacent in their love to one another as this would lead to a cooling of their love toward Christ. The judgment scene in Matthew 25:31-46 teaches that what we do for our brethren we do for Christ (Matt. 25:40). Therefore, as we demonstrate our love for the brethren, we are showing our love for Jesus.

We are not to go around broadcasting the “great” things we have done for our brethren or as the saying goes “blow our own horn,” However, as we live and teach God’s will, people will know that Jesus is our Lord and Savior, and that he is the guiding light in our lives (Matt. 5:13-16).

Jesus said in John 13:34-35,

A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if you have love one to another.

Christ demonstrated his love for us by coming to this earth, suffering, and dying on the cross for our sins (Rom. 5:6-8). We show our love for Christ by crucifying self and following him (Lk. 9:23). This requires that we think of others and put their interests ahead of our own (Phil. 2:14). Our actions toward our brethren should, if properly carried out, cause people in the world to know that we are followers of Christ.

True Christians will not be known by buildings, parking lots, bank accounts, or any other worldly measure of greatness, but by their “love one to another.” We must seek to be true followers of Christ by abounding more and more in our love toward one another.

Our love for Christ must always reign supreme in our hearts. If a conflict arises and we must choose rather to serve Christ or serve man, we must choose Christ (Matt. 10:37). We show our love for Christ by keeping his commandments.

There are some people who try to separate loving Christ and keeping his commandments. Jesus said, “If you love me, keep my commandments” (Jn. 14:15). In the same context he stated, “He that hath my commandments, and keepeth them, he it is that loveth me” and “If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him” (Jn. 14:21,23).

We are given a motive for loving God and that is because “He first loved us” and demonstrated his love for us even when we were ungodly (1 Jn. 4:19; 4:10; Rom. 5:6-8). Loving God, Christ, and our brethren is not some tingling, syrupy feeling that is hard to explain. The Bible which commands this love thoroughly teaches us how to carry out this command.

How were the Thessalonians to show their love for the brethren? By some silly grin and slobbering compliments? I think not! Let us notice some ways the Holy Spirit directed the Thessalonians to increase their love.

“Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thess. 5:11). Note: they were already practicing these things, yet they were taught to continue these good practices. The only way they could comfort themselves together was to be together. The Hebrew brethren were taught to assemble in order to exhort one another and stimulate one another unto love and good works (Heb. 10:24-25). The Christian who forsakes the assembling of the saints is not demonstrating his love for them or Christ who gave the commandment.

This command also says we are to edify one another. When we come together we ought to do what we can to encourage and build up the body. There are many ways in which we can carry out this command. We should study our Bible and seek to put valuable input into the Bible class, see that our children are prepared for worship services, be on time so that we do not disturb others, speak to those who are present and genuinely offer words of exhortation (Acts 17:11; Col. 3:16; Acts 4:32; Heb. 3:13).

The Thessalonians were also commanded to warn the unruly or undisciplined (1 Thess. 5:14). Christianity is a disciplined life and those who do not maintain the standards as set forth by our Lord must be warned.

There are some in the church who believe love is always positive and never negative. They would encourage the unruly brother by commending him for his good traits and ignoring his sinful practices. While it is good to commend our erring brethren for their good deeds, we must also rebuke them for their sinful ones. Our Lord gave praise where praise was due to the churches of Asia, but he also rebuked and admonished those who walked disorderly (Rev. 2-3).

If a brother begins to drift from the truth and lead an undisciplined life, those who love as Christ teaches that we should love will warn him of the dangers that lie ahead.

Another way that we increase our love for the brethren is by encouraging the fainthearted and supporting the weak (1 Thess. 5:14). There are times in our lives when we get despondent or fainthearted and a kind, encouraging word from a brother or sister in the Lord picks us up. A simple word or phrase at the right time lets us know that someone is thinking of us and cares.

The “weak” in this verse are those who can not do for themselves. Jesus does not want us to encourage slothfulness by doing for those who will not do for themselves. However, he commands us to do for those who cannot do for themselves. The elderly widow who can not patch her roof can and should be helped by those who are able, but the lazy brother who is able but not willing to patch his roof should get wet. We increase our love by helping those who need our help.

These are just some of the areas enumerated by the Holy Spirit in Paul’s first letter to the Thessalonians that show how we can increase more and more. Let us be diligent to abound and increase in our love to one another.

Guardian of Truth XXXVI: 8, pp. 238-239
April 16, 1992

By Mike Willis

Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter (2 Cor. 7:9-11).

One of the most neglected subjects in preaching is repentance. Understanding the true nature of repentance helps us clean sin out of our own lives and recognize when a brother Has truly repented so that we might forgive him. Because repentance is not understood, some have been baptized without being saved. They have gone into the water a dry sinner and come out a wet sinner. No transformation occurred in their lives which might be compared to a new birth, the laying aside of the man of sin, that one might walk in newness of life. Because this subject is sometimes neglected, we want to study repentance.

The Sorrow of the World

Our text speaks of a “sorrow of the world” which worketh death. There are a number of sorrows in this world – loneliness, depression, physical suffering, etc. However, the “sorrow of this world” which is under discussion in this chapter is related to sin. This world’s sorrow for sin is tied to physical and temporal consequences of sin. The sorrow of the world which is related to sin (1) has no shame or grief for the cause of the sorrow, (b) has no reformation of life tied to it (it will continue to sin so long as it can protect itself for sin’s consequences), and (c) can never eradicate sin.

There are several Bible examples of men who showed only a sorrow of this world for their sins. Cain was only concerned that men would kill him for having murdered his brother Abel, so he said, “My sin is greater than I can bear” (Gen. 4:13). King Saul was only concerned for what his subjects thought of him when he disobeyed God by not killing Agag and not destroying all of the cattle. When Samuel rebuked him, he said, “I have sinned, yet honor me now before the elders of the people” (1 Sam. 15:30). Judas regretted his betrayal of Jesus but went and hung himself rather than truly repenting of his sin.

The sorrow of the world is worthless when fighting against sin. Although our heart feels compassion for those who are suffering the ill effects of their own sin, we need to distinguish true repentance from the sorrow of this world. The drunk who is crying in his beer is only suffering the sorrow of this world; he has not repented.

Godly Sorrow Works Repentance

True repentance stems from godly sorrow. Sin is related to God. James Hastings wrote,

We are all of us quite ready to say, “I have done wrong many a time”; but there are some of us who hesitate to take the other step and say, “I have done sin.” Sin has for its correlative God. If there is no God there is no sin. There may be faults, there may be failures, there may be transgressions, breaches of the moral law, things done inconsistent with man’s nature and constitution, and so on; but if there be a God, then we have personal relations to that Person and His law; and when we break His law it is more than crime; it is more than fault; it is more than transgression; it is more than wrong; it is sin (Great Texts of the Bible: 2 Corinthians 246-247).

True repentance stems from the recognition that God has a law which has been disobeyed. The sinner recognizes that his sin has been an affrontal to God. When man sins, he has doubled up his little fist in the face of God and refused to obey his will. For true repentance to occur, there must be the recognition that the sinner has sinned against God and caused him grief (Eph. 4:30; Gen. 6:6).

We understand how sin grieves the heart of our fellow man against whom we have sinned. An unfaithful husband causes untold grief to his wife, children, parents, and brethren. He also grieves God (Eph. 4:30). Even as this sinner apologizes to and asks the forgiveness of his loved ones against whom he has sinned, he also must seek the forgiveness of God against whom he has sinned.

This godly sorrow for sin works repentance. Repentance is not merely sorrow for sin or the determination to make restitution. It is that change of mind which leads to a reformation of life. Jesus illustrated repentance in the parable of the two sons:

A certain man had two sons: and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus said unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you (Matt. 21:29-32).

True repentance occurred when that rebellious son who said “I will not” changed his mind and went to do his father’s will.

The Effects of True Repentance

True repentance changes one’s conduct. In the specific case which Paul had in mind when he wrote 2 Corinthians 7:10, a man had taken his father’s wife (1 Cor. 5:1-11). The church, rather than withdrawing from the incestuous son, continued to receive him into their fellowship. Paul wrote 1 Corinthians 5, instructing the church to withdraw from the sinful brother. The church obeyed his instructions and the man repented of his sins. Earlier in 2 Corinthians, Paul instructed the church to receive back and forgive the penitent brother (2 Cor. 2:5-11). In the section before us, he explains the specific thing which the Corinthians did in repenting of the conduct toward the erring brother. The New International Version translates v. 7 as follows:

See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what affection, what concern, what readiness to see justice done. At every point you have proved yourselves innocent in this matter.

Notice the steps which true repentance takes.

1. Carefulness. This is opposed to the previous indifference which had been manifested toward the sin. When men truly repent, the time for a careless attitude toward their sin is past.

2. Clearing of yourself. This is opposed to the previous conniving and hiding of sin. True repentance renounces its sin. There is no doubt about one’s attitude toward his past conduct; the penitent man wants to clear himself about the matter.

3. Indignation. The mind ceases to tolerate sin and begins to show righteous indignation toward it. The church at Corinth had previously tolerated sin, become puffed up about it, and showed no mourning (1 Cor. 5:1-2). When repentance occurs, one shows righteous indignation toward sin.

4. Fear. With true repentance there is fear of God’s divine wrath and fear that one might stumble into sin again.

5. Vehement desire. There is desire for restoration of peace with God, inner peace, and peace with one’s fellow man.

6. Zeal. With true repentance there is zeal in pursuing the right course, correcting wrongs done, and otherwise bringing oneself back into the way of righteousness.

7. Revenge. A penitent person recognizes that his sin has been an act of injustice; he therefore is anxious to see justice restored.

Truly penitent sinners are anxious and ready to clear themselves. Recognizing the traits of genuine repentance, we also see that true repentance has not occurred when:

1. One only confesses his sins because someone exposed them. Men sometimes have trouble knowing whether or not genuine repentance has occurred when fornicators and adulterers carry on their secret affairs for months without making any effort to repent. Then when they are exposed, they reluctantly make a public confession. Genuine repentance can occur in such cases, as it did with King David (2 Sam. 12). The obligation of love is to give the penitent brother the benefit of the doubt (1 Cor. 13:7).

2. One evades admitting his sin. Some are unwilling to use the words which the Bible uses to describe their conduct. They want to say that they have made a mistake, an error, used poor judgment, and other non-condemning or less self-indicting words, but they do not want to say, “I have stolen from my brother,” “I have committed adultery,” etc.

3. One lies about his sin and the people whom he has hurt to make his case look less self -incriminating.

4. One makes general acknowledgment of sin. Sometimes brethren who are unwilling to say what they did that was wrong make a general confession that says, “I have not been as faithful as I should have been.” This leaves brethren unclear about what they have repented of. Only one’s conduct after his confession can answer the questions which brethren have about his repentance. Penitent sinners could make things easier on themselves by openly confessing their sins!

There are several Bible examples of true and genuine repentance. The prodigal son left no question about his repentance. He forsook his riotous living, wasting his money on harlots, and returned to his father’s house saying, “I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants” (Lk. 15:19). The Jews on Pentecost who recognized their sin cried out, “Men and brethren, what shall we do?” (Acts 2:38) The Ethiopian eunuch, recognizing that he was lost, asked, “What doth hinder me to be baptized?” (Acts 1:36)

Conclusion

Robert S. Arnold wrote these words in the song “Did You Repent, Fully Repent?”:

Did you repent, fully repent of your past sins, friend,

When you confessed his name on high?

Did you believe, fully believe on his great name then,

Or was a doubt, treacherous doubt, lingering night?

Did you obey all of the way what he commanded,

Things in his word we’re told to do?

Did you confess, fully confess Jesus the Savior,

Did you repent, did you believe all the way through?

Guardian of Truth XXXVI: 8, pp. 226, 246-247
April 16, 1992

By Jerry Crolius

Was Jesus Created?

The Jehovah’s Witnesses teach that Jesus Christ, from the beginning, was a creation of God – an angel of the highest order, Michael the Archangel. Jesus Christ, they teach, was actually Michael recreated in human form by God. Then, upon ascending into heaven as a recreated spirit being, Jesus Christ resumed his heavenly position as Michael.(1)

For “proof” that Jesus is Michael, the Witnesses use a series of Bible passages that supposedly connect Jesus and Michael in purpose and action: Jude 9, cf. 1 Thess. 4:16; Dan. 10:13, cf. Isa. 9:6; Dan. 12:1, cf. Matt. 24:3,21,30; Rev. 12:78, cf. 1 Jn. 3:8.(2) Maurice Barnett says, “The Witnesses simply quote the passages and assert that they are the same; it is all assumption.”(3)

It is certain that if Jesus Christ is Michael the Archangel, then he is not Deity. However, if Jesus is not a created being, then he has always existed and, by definition, must be Deity. For proof that Jesus was not Michael the Archangel, consider Hebrews 1:5:

Unto which of the angels said he at any time, “Thou art my Son, this day have I begotten thee?”

Moreover, Hebrews 1: 13 asks,

But of which of the angels hath he said at any time, “Sit thou on my right hand . . . ?”

As Barnett notes, “the rhetorical question asked here demands an answer of none.”(4) Ted Dencher, in offering Hebrews 1:5, notes that this clear refutation from Scripture “seems not to bother the Watchtower.(5) Let the writer of Hebrews 1:8 explain who Jesus is:

But about the Son he says, “Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.”

Originally, this passage in Psalm 45:6 was written about Jehovah. The writer of Hebrews says it was about Jesus. Jesus is not an angel; he is Deity!

The Witnesses say that Jesus is the “only one whom God Himself created directly without the agency or cooperation of any creature.”(6) They argue that Jesus is referred to in the Bible as “the only-begotten Son of God” (Jn. 3:16), “the beginning of the creation of God” (Rev. 3:14), and “the firstborn of every creature” (Col. 1:15). Here is their explanation:

Thus he is ranked with God’s creatures, being first among them and also most beloved and most favored among them. He is not the author of the creation of God; but after God created him as his firstborn Son, then God used him as his working Partner in the creating of all the rest of creation.(7)

Seekers of truth will discover in the following paragraphs that, instead of using the Bible’s definitions, the Witnesses have provided their own definitions to the terms “only begotten,” “firstborn,” and “beginning.” We are interested only in Bible definitions derived from word usages, parallel passages, and contextual considerations. Let the Bible define what these terms mean. You will see that these terms have nothing to do with Jesus being a creation of God.

“Only Begotten Son”

John 3:16 describes Jesus as “the only begotten Son” which means, according to the Witnesses, that Jesus was born of God, i.e., created by God, and is therefore not eternal.(8) But “only begotten” is defined by Bauer’s Greek Lexicon as “unique (in kind) of something that is the only example of its category.”(9) Therefore, the term “only begotten” as applied to Jesus in John 1: 14,18 and John 3:16,18 is a statement of position, not origin.

Indeed, scholars are now in agreement that the idea of “begettal” is absent from the Greek word for “only begotten.” It was once thought that the Greek word monogenes was a combination of mono (only) and gennao (to beget), but now scholars agree it is actually a combination of mono and genos (class, kind). Although the NASB still has “only begotten” in the text of John 3:16, it supplies a footnote in the margin “unique, one of His kind. ” The NIV reflects the agreement among scholars in its translation of John 3:16: “For God so loved the world that he gave his one and only Son. . .”

Thus, Maurice Barnett points out:

In Hebrews 11: 17, referring to Abraham, “yea he that had gladly received the promises was offering up his only begotten son,” Isaac was not his only son, nor was he the eldest. Ishmael was born before Isaac. . . . Isaac, however, occupied the position of first-born, and claimed title to the Only Begotten because he was the one of promise and purpose. The same is true in regard to Jesus. He came uniquely by promise with the purpose of human redemption.(10)

Therefore, Jesus is the “only begotten Son,” not in the sense that he is the only being created by God himself, but in the sense that he is the one and only Son of God, unique in kind, purpose, and position. The Witnesses have nothing in this term to indicate that Jesus had a beginning and thus is not eternal.

“Firstborn Of Every Creature”

Colossians 1:15 speaks of Jesus as “the firstborn of every creature,” which the Witnesses say means that Jesus was the first and only spirit being created directly by God and that he was created before all other things.(11) However, Colossians 1:15-17 gives its own explanation of what “firstborn” means:

And he is the image of the invisible God, the firstborn of all creation. For by him all things were created… And he is before all things, and in him all things hold together.

As Brumback notes,

It is not said that he is the first creature, but that he is the firstborn of every creature. It is not said that he was created before all things, but that he is before all things.(12)

If you have a New World Translation (the Witnesses’ official Bible), notice that the Witnesses insert “other” into the phrase “by him all things were created.” But there is no Greek word for “other” in this text. In fact, this addition to God’s Word is completely unjustified. The Witnesses add “other” into the text to emphasize their doctrine that Jesus was created first, before all other things.

Now consider the main thought of Colossians 1:15-18. Paul is stating that Jesus Christ is the pre-eminent one first above all things. He is the image of the invisible God; he is before all things; he created all things; in him all things hold together,- he is the head of the church. He is the firstborn of every creature not because he was created first, but because he is of a higher position than any creature; he is also the firstborn from the dead because he is of a higher position than any who will ever be resurrected.

The Witnesses should take note of the term “firstborn” as it is used elsewhere in the Bible as a statement of position, For example:

a. Firstborn of death – the most fatal, deadly disease (Job. 18:13).

b. Firstborn of the poor – pre-eminent in poverty (Isa. 14:30).

c. Israel myfirstborn – pre-eminent in purpose (Exod. 4:22).

d. Make him the firstborn – highest, etc. (Psa. 89:27).

e. Firstborn ones – all the saved in the church of Christ (Heb. 12:23).

f. Jesus thefirstborn among many brethren (Rom. 8:29).

g. Firstborn of the dead (Rev. 1:5).

In the case of Hebrews 12:23, the plural use of “firstborn” is significant because it illustrates that “pre-eminence of position” is the primary meaning of the word. If “first born” means “first created” as the Witnesses claim, then we have the impossible situation of all saved people being born first into the church. Which one was born first? However, when we understand the biblical definition of “first-born” we see the truth. All saints are in an exalted position because they are heirs of salvation, Thus they are called “the church of the first-born ones.” Again the Witnesses have nothing in this term to indicate that Jesus had a beginning and thus is not eternal.

Beginning of the Creation of God

Revelation 3:15 describes Jesus as “the beginning of the creation of God,” which the Witnesses say proves that Jesus had a beginning and is therefore not eternal.(13) However, the phrase refers to Jesus as the origin of God’s creation, not the first thing created. All things were made by Jesus, so ht is the beginning (origin) of God’s creation. This clear truth is presented in John 1:3-10 and Colossians 1:15-18. Jesus uses this phrase about himself in Revelation 3:14 to teach that he deserves glory and honor as the Creator. This is the only contextually and grammatically sound interpretation.

The scholarly support for this definition of arche is overwhelming, Thayer defines arche as used in Revelation 3:14 as “that by which anything begins to be, the origin, active cause.”(14)Arndt and Gingrich say that in Revelation 3:14 the meaning of arche is “the first cause.”(15) A.T. Robertson says that in Revelation 3:14 the meaning is “not the first of creatures, as the Arians held. . ., but the originating source of creation through whom God works.”(16) Once again the Witnesses have no basis to conclude that Jesus had a beginning and thus is not eternal.

Endnotes

1. Your Will Be Done on Earth (New York: Watchtower Bible and Tract Society) 316.

2. Make Sure Of All Things, (New York: Watchtower Bible and Tract Society), 1953, rev. ed., 288.

3. Barnett, Maurice, Jehovah’s Witnesses I: Sec. 11 of 2 vols., (privately published, n. d.) 18.

4. Ibid.

5. Dencher, Ted. The Watchtower Heresy versus the Bible (Chicago: Moody Press) 26.

6. Aid To Bible Understanding (New York: Watchtower Bible and Tract Society) 1254.

7. Let God Be True (New York: Watchtower Bible and Tract Society) 35.

8. Aid To Bible Understanding.

9. Bauer, Walter, A Greek-English Lexicon of the New Testament. Trans. W, Arndt and F. Gingrich (Chicago: Univ. of Chicago Press) 527.

10. Barnett 16.

11. New World Bible Translation Committee, New World Translation of the Greek Scriptures (New York: Watchtower Bible and Tract Society, rev. ed. 1971) 589.

12. Brumback, Carl, God In Three Persons (Cleveland: Pathway Press) 117.

13. Barnett 15.

14. Thayer, Joseph Henry (ed. and trans.), A Greek-English Lexicon of the New Testament, corrected edition (New York: American Book Company) 77.

15. Bauer, Walter 112.

16. Robertson, A.T., Word Pictures In The New Testament VI:321.

Guardian of Truth XXXVI: 8, pp. 232-233
April 16, 1992