AS THE Jewish religious leaders questioned the identity of Jesus He made the statement, "Verily, verily, I say unto you, Before Abraham was, I am" (John 8:58). What did He mean by appropriating the name of God as given to Moses in Exodus 3:14 and applying it to Himself? Immediately after He spoke these words the Jews tried to stone Him to death (John 8:59). The Greek text uses ego eimi (I am) in John 8:58, and these are the same words that are found in the Septuagint translation of Exodus 3:14 and Isaiah 44:6. Jesus made it even clearer in John 13:19 where He foretells the future so that when it comes_about they will believe that He is the Ego Eimi, "I AM." As Micah 5:2 expresses the timelessness of the Messiah, "whose goings forth have been from of old, from everlasting," so likewise Jesus claimed deity as the "Mighty God," and "Eternal Father" when He said, "I AM" (see Isa. 9:6, N.W.T.).
The Watchtower translators are the only ones that have ever rendered John 8:58 as "I have been." From the very first edition of the New World Translation they have used a footnote to explain their unusual rendering of this text. The foot note in three successive editions reads as follows:
1950—"properly rendered in the perfect indefinite tense."
1961—"properly rendered in the present tense indicative."
1971—"properly rendered in the perfect tense indicative."
Dr. Walter Martin, president of Christian Research, Inc., commented on the notation in these words:
"It is difficult to know what the author [of the N.W.T.] means, since he does not use standard grammatical terminology, nor is his argument documented from standard grammars. . . . The incorrect and rude rendering of the N.W.T. only serves to illustrate the difficulty of evading the meaning of the phrase and the context." 1 The final word on John 8:58 comes from the Watchtower's own Kingdom Interlinear Translation of the Greek Scriptures published in 1969. The literal rendering under the Greek, Ego Eimi, says "I am."
If the Watchtower translation is correct in calling Christ "a god" and not recognizing Him as the great "I AM" of Exodus 3:14, then Jehovah Witnesses are polytheists for believing in a big God and a small god. This, of course, is contrary to the entire testimony of Scripture in both the Old and New Testaments, as there is only one God (see Deut. 4:35; 1 Cor. 8:4). The only other references in the New Testament that speak of gods other than Jehovah are those that refer to idols or false gods.
There is a somewhat technical rule dealing with the use of the article in John 1:1. Prof. Edward C. Gruss, of the Los Angeles Baptist Theological Seminary, after reviewing the arguments presented by the Watchtower organization in defense of their translation of John 1:1 refers to this rule: "On John 1:1 Colwell states: 'The opening verse of John's Gospel contains one of the many passages where this rule suggests the translation of a predicate as a definite noun.' Colwell's rule cannot find an exception in John 1:1 as the context makes no such demand. . . . None of the Witnesses examples cited in the Appendix of the New World Translation to support the 'a god' translation are parallel. . . . Actually the 'proofs' of the New World Translation are confirmations that Colwells rule is sound and that the New World Translation . . . renderings are to be rejected. Thus on the Greek usage, 'and the Word was God' is the correct rendering." 2
Jehovah's Witnesses inadvertently admit this in their Kingdom Interlinear Translation of the Greek Scriptures. The Greek text that they use is by Westcott and Hort. The word-for-word reading under the Westcott and Hort Greek text at John 1:1 is, "and god [theos] was the Word." In the right-hand column the meaning has been altered to con form with the theology of the Watchtower. There is no article in the Greek text and grammatically, as has been established, there is no basis for inserting one.
The Watchtower Society has gone to great lengths to find authoritative sup port for this controversial translation. Watchtower translators render the text, "In the beginning the Word was with God and the Word was a god" (N.W.T.). The Watchtower maintains that because there is no definite article before the word God in the Greek Theos), "it is presumptuous to say that such a definite article is to be understood." They go on to give their reason for saying it is "presumptuous": "This is unreason able; for how can the Word be with the God and at the same time be that same God?" 3 Again we see how man's finite reason is used as a criterion to define the infinite.
The large-print edition of the Watchtower Bible cites two recognized authorities completely out of context in order to bolster their interpretive "a god." The following is their quote of Greek grammarian Dr. A. T. Robertson, followed by their comment: " 'Among the ancient writers ho theos was used of the god of absolute religion in distinction from the mythological gods.'. . . So, too, John 1:1, 2 uses ho theos to distinguish Jehovah God from the Word (Logos) as a god." 4
It is clear from Dr. Robertson's own statement (directly following the one quoted by the Watchtower) that he was not in any way applying this to the New Testament: "In the N.T. however, while we have pros ton theon (John 1:1, 2), it is far more common to find simply theos, especially in the Epistles." 5 Interestingly, Dr. Robertson, the very source to which the Watchtower appeals for their incorrect rendering, completely rejects the "a god" theory advanced by Jehovah's Witnesses. Commenting on one of the Watchtower's favorite texts to prove that Jesus was a created being, Dr. Robertson writes: "Not the first of creatures as the Arians held and the Unitarians do now, but the originating source of creation through whom God works [reference is to Rev. 3:14, where Christ is described as "the beginning of the creation of God"]." 6
The Alpha and Omega
The book of Revelation is often spoken of as a mysterious book. Because of the prophetic symbolism and imagery largely drawn from Old Testament metaphors there is often disagreement as to the interpretation of certain pas sages. In one area, however, there is virtually unanimity of opinion—Who is the Alpha and Omega, the first and the last? In Revelation 1:8 the New World Translation reads, " 'I am the Alpha and the Omega,' says Jehovah God, 'the One who is and who was and who is coming, the Almighty.'"
There is no need to take serious exception to the use of the name "Jehovah" in this text. It is quite evident from the opening words "Ego Eimi" (I AM) that this is the eternal God speaking of His timeless nature. In effect He is saying, "Jehovah the First and the Last, says the I AM deity." It is this ageless God who exists yesterday, today, and "who is coming" (who will exist tomorrow). Notice it is Jehovah "who is coming," as verified in Revelation 4:8. Again God repeats the words, "I am Alpha and Omega, the beginning and the end" (Rev. 21:6).
In Revelation 3:14 Jesus is called "the beginning of the creation by God" (N.W.T.). This Watchtower rendering is without foundation. They have re placed "of God" (tou theou) with the ex pression "by God," which would require the preposition hupo in order to support such a rendering. The Watchtower's Kingdom Interlinear Translation has the proper Greek to English rendering under the Greek text in the left-hand column—the words found there are , "of God." Yet, in the right-hand column the N.W.T. renders it "by God."
Identified as Jesus
The one who is called "the beginning" in Revelation 21:6 is the same one who is called "the beginning" in Revelation 3:14. Further support is given in the last chapter of the book where Jehovah identifies Himself by saying, "Look! I am coming quickly, and the reward I give is with me, to render to each one as his work is. I am the Alpha and the Omega, the first and the last, the beginning and the end" (Rev. 22:12, 13, N.W.T.). After telling us about those that have salvation and those who do not, He then goes on to give us His name. "I, Jesus, sent my angel to bear witness to you people of these things for the congregations. I am the root and the off spring of David, and the bright morning star" (verse 16). And again in Revelation 22:20 Jesus says that He is "coming quickly" (N.W.T.).
Is it possible that there are two "firsts and lasts"? The Watchtower may answer Yes, but the Biblical testimony says No. Jesus is clearly the "first and the last" of Revelation 1:17. He is spoken of as "the living one" and the one who "became dead," a description that is hardly suitable for the Father.
The Witnesses especially like Colossians 1:15; Revelation 3:14; John 1:14; and Proverbs 8:22. The reason they like these particular texts is that they believe Jesus is a god created by the Father, and they construe these few verses to support that conclusion. Proverbs 8:22 is self-explanatory when read in con text. The poetic language personalizes the quality of Wisdom and extends its existence into eternity. Wisdom is spoken of as a person, but that "person" is not explicitly Christ. We might also ask, Has there ever been a time when the wisdom of God did not exist?
The Epistle of the Colossians is an out standing example of the humanity and complete deity of Christ. In Colossians 1:15 "the firstborn of every creature" is an expression used to describe the position of highest authority held by Jesus. The Greek word prototokos signifies, not priority in time, but pre-eminence in rank. The Greek word protoktistos (first created) is not used even once in connection with the Father and the Son. If Paul wanted to convey the thought that Jesus was the first created he did not use the correct word. That preeminence (first place) is the intended meaning is self-evident when you read through to verse 18, where He is called the "one who is first in all things" (N.W.T.).
Christ is before all things, and all things were created through and for Him because, "For in Him ALL the fulness of God was pleased to dwell" (N.W.T.) (see Col. 1:15-20, R.S.V.). The New World Translation tries to obscure the meaning of Colossians 1:15-17 by inserting the word "other" four times without justification in the Greek text. Although the word other is in brackets in the most recent Watchtower translation, there were no brackets in the 1950 edition, giving the reader the impression that "other" is part of the inspired text. This is an attempt to make the Son of God, who is equal with the Father (John 5:18), appear as though He were a created being. This is impossible to prove from Scripture! This first born of God contains the very essence of Jehovah, "For in him the whole fulness of deity dwells bodily" (Col. 2:9, R.S.V.). The Watchtower again tries to mislead when it substitutes the word divinity for the word deity in Colossians 2:9. In Thayer's Greek and English Lexicon of the New Testament, the real truth of this question is brought pointedly home. "Theotes (deity) differs from theiotes (divinity) as essence differs from quality or attribute." 7
John 1:14 says, "And the Word be came flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father" (R.S.V.). This text is in keeping with John's prolog where he describes the Word (Logos) as being not only with God but being God Himself. What then is the meaning of the Greek word monogenes? The Revised Standard Version renders it as "only" whereas some translations, such as the King James Version and the New World Translation, use the expression, "only begotten" (also used at John 3:16).
Jesus the Christ is unique and the only Man who is fully God (John 1:1; Col. 2:9) and "who is first in all things" (Col. 1:18, N.W.T.). He is the "originating source of creation through whom God works," according to Greek grammarian and Biblical scholar Dr. A. T. Robertson. Revelation 3:14 is the basis for his comment.
The Mighty God
Both the Old and New Testaments emphatically teach that there is but one true God (2 Kings 19:5; John 1:1). This is again affirmed in Deuteronomy 4:35, "To you it was shown, that you might know that the Lord [Jehovah] is God; there is no other besides him" (R.S.V.). This text by itself rules out the Watchtower's "a god" theory of John 1:1 and Isaiah 9:6. The very same words ('el gibbor—Hebrew) are used in Isaiah 10:21 and are applied to Jehovah. The Christ of Isaiah 9:6 and Jehovah the God of Jacob in Isaiah 10:21 are both the "Mighty God."
After making a thorough study of the Hebrew words translated as "Mighty God," Professor of Theology Anthony A. Hoekema notes his findings: "If 'eel gibboor' in 10:21 means Jehovah, by what stretch of the imagination may the same phrase in 9:6 be interpreted to mean someone less than Jehovah? In this connection it ought also to be observed that the Hebrew word 'eel' in Isaiah usually denotes Jehovah, the only true God; when it does not do so (in 44:10, 15, 17; 45:20; 46:6), it is used to describe an idol made by men's hands. Surely Isaiah did not intend to say that the coming Mes siah would be an idol god!" 8
Isaiah was not only expressing the fact that Messiah was indeed the "Mighty God" Jehovah but also that He would be a "Son" (Isa. 9:6). The Bible is full of references to the Sonship of God (see Ps. 2:7, 12; Matt. 14:33). The Jews apparently associated the Old Testament concept of "Son of God" as being a direct reference to full equality with God. This is why they wanted to kill Jesus. The Jews wanted to put Christ to death "because he not only broke the sabbath but also called God his Father, making himself equal with God" (John 5:18, R.S.V.).
Jesus, the Son, was with God and was God (John 1:1, 18; Deut. 32:39). Mat thew 11:27 shows the unity and intimate relationship between the Father and the Son: "All things have been delivered to me by my Father and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone whom the Son is willing to reveal him" (N.W.T.). In these words, Jesus made a statement of profound significance that would have been considered blasphemous by His Jewish opposers. He said, "I am [Ego eimi] the way and the truth and the life. No one comes to the Father except through me. If you men had known me you would have known my Father also; from this moment on you know him and have seen him" (John 14:6, 7, N.W.T.).
Whenever Jehovah's Witnesses are confronted with Jesus' statement of Deity, "I and the Father are one" (John 10:30), they invariably quote John 17:21: "In order that they may all be one, just as you, Father, are in union with me and I am in union with you, that they also may be in union with us" (N.W.T.). This is a good example of how verses taken out of context will seriously abuse the correct understanding of the inspired text. In John 17 it is quite obvious that Jesus is discussing the unity of the church (see I Cor. 12:19-26) and the love that should be perfected in the members because of Christ's redemptive love for them. If Jesus in John 10:30 were merely stating that He is one with the Father in principle and that all Christians share equal oneness with Him, then each Christian should be able to say, "I and the Father are one," and "For what things soever He (the Father) doeth, these also I do like wise" (see John 5:19). God and Christ are one in both substance and purpose.
(To be continued)
Notes:
1 Walter Martin, Jehovah of the Watchtower (Chicago: Moody Press, 1974), p. 53.
2 Edmund Gruss, Apostles of Denial (California: Presbyterian and Reformed Publishing Co., 1974), pp. 117, 118.
3 Watchtower Translation Committee, Kingdom Interlinear Translation of the Christian Greek Scriptures (New York: Watchtower, Inc., 1969), appendix, pp. 1158, 1159.
4" ————, New World Translations of Holy Scriptures (New York: Watchtower, Inc., 1971), appendix, pp. 1362, 1363.
5 A. T. Robertson, A Grammar of the Greek New Testament (New York: George H. Doran Co., 1923), p. 761.
6 , Word Pictures in the New Testament (New York: Harper and Brothers, 1933), p. 321. (Italics supplied.)
7 Joseph Henry Thayer, Greek-English Lexicon of the New Testament (Grand Rapids: Zondervan, 1956), p. 228.
8 Anthony Hoekenia, Jehovah's Witnesses (Grand Rapids: Eerdmans Publishing Company, 1972), p. 127. (Italics supplied.)
