Definition: Three persons who share the nature of the one God, or, one God revealed in three coequal coeternal coexistent distinct persons (not people).

 
One God – Monotheism (monos, “one, only” + theos, “God”)

 

It is a basic straw-man to imply monotheism opposes the Trinity—the foundation of the Trinity is ontological monotheism, it seems you may not be familiar as to the basics of the biblical doctrine of the Trinity. Unitarian or unipersonal groups (such as Muslims, Oneness Pentecostals, Jehovah’s Witnesses et al.) assume that every place “one,” “alone” etc. (in word or concept) are applied to God (e.g., Deut. 6:4; Isa. 44:24; Mark 12:29; 1 Tim. 2:5), the unitarians read into these passages a meaning of “one person” reinterpreting monotheism to mean unipersonalism, although, there is no passage in the OT or NT, which clearly identifies God as “one person.”

Unitarians are deeply confused between “being” and “person.” Simply, “being” (an ontological reference) is What something is, while “person” is Who something is. Scripture presents one eternal God (one Being) revealed in three distinct persons, the Father and the Son, and the Holy Spirit. Therefore, naturally and historically, the Christian church has steadfastly held to and affirmed the glorious Trinity and preexistence of the person of God the Son, Jesus Christ. 

 

 The Trinity is Essential Doctrinal

Essential doctrine is any doctrine that involves the person, nature, and finished work of Christ (gospel). Hence, since Jesus is God in the flesh, second person of the Trinity, the nature of God is the utmost highest essential doctrine (Hosea 6:6; John 4:24; 17:3; 1 John 2:22-23).    

The Trinity is The Foundation of The Gospel, it is the Mutual Operation of the three Persons that infallibly accomplishes the work of salvation—it is therefore the Triune God that Saves   

 

Biblical Data

 

  1. The OT presents a multi-personal God, not a unitarian one.

 

For example:

  1. The angel of the Lord (who was identified as YHWH (or YHWH- e.g., Gen. 22:9-14; Exod. 3:6-14; 23:20-21; Num. 22:21-35; Judg. 2:1-5; 6:11-22; 13:9-25; Zech. 1:12; etc.).
  2.  YHWH and interacted with YHWH (cf. Gen. 19:24).

  3. The places where YHWH/God speaks in first person of YHWH/God in the third person (such as in Gen. 22:11-12; Isaiah 13:17-19; Jer. 50:40; Hosea 1:7; Amos 4:10-11).
  4. The numerous places where Plural terms are used of the one true God. Plural nouns, verbs, adjectives, and plural prepositions are used of God (cf. plural nouns – Gen. 1:26 [“Our image, likeness”]; plural verbs – Gen. 1:26; 2:18 [LXX]; 11:7; Isaiah 6:8; 54:5 [Heb., “Makers,” “Husbands”]; Psalm 149:2 and Job 35:10 [Heb., “Makers”]; Ecclesiastes 12:1 [Heb., “Creators”]; plural prepositions – Genesis 3:22 [“one of Us”]; and plural adjectives– Proverbs 30:3 [Heb. and LXX, “Holy Ones”]; Daniel 7:18, 22, 25, 27 [Heb., “Most Highs” or “Highest Ones”]; and many more could be mentioned. These examples can only be consistent with OT monotheism in the context of Trinitarianism—namely, three persons who share the nature of the One God.             

 

  1. The NT presents a triune God.

 

 Biblical Data Three Biblical Truths

  

I. There is only one God.  

II. There are three Persons or Selves that are presented as and called God: the Father, the Son and the Holy Spirit.  

III. The three divine persons are distinct from each other.

 

CONCLUSION: The three distinct persons share the nature or Being of the one true God – only Regenerate will accept (John 8:43, 47; 1 Cor. 1:18).

Scriptural References

I. There is one eternal God (cf. Deut. 6:4; Isa. 43:10; 44:6, 8; Jer. 10:10-11)—Not unitarianism, unipersonalism (monotheism means one God, not one person).

II. The three persons (or self-aware subjects) are presented as fully God—namely, the Father, the Son, and the Holy Spirit.

 

The Father – – (God and unipersonal; cf. Rom. 5:10; Gal. 1:3).

The Son, Jesus Christ, is called and presented as theos, Kurios, and YHWH in a religious context in both the OT and NT (unipersonal).

The biblical evidence of the deity of the Son:  

 

 Old Testament—Jesus as God

 Angel of the Lord.

 Daniel 7:9-14—Son of Man.

 Isaiah 9:6: “For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful, Counselor, Mighty God, Eternal Father [lit., ‘father eternal’], Prince of Peace.”

 

New Testament—Jesus as God-man

  

  • Jesus was referred to as God/Lord, or being equal with God: John 1:1, 18; 20:28 (Ps 35:23, LXX); Romans 9:5; 1 Corinthians 2;8; Philippians 2:6-11; Colossians 2:9; Titus 2:13; 2 Peter 1:1; Hebrews 1:3, 8; 10-12 (Ps 102:25-27); Jude 1;4, 5

 

  • The Son is presented as Creator: John 1:3 (panta di’ autou egeneto, “all things through Him”); Colossians 1:16-17; Hebrews 1:10-12 (Kurie, “Lord”—Ps. 102:25-27 LXX; see also 1 Cor. 8:6; Heb. 1:2; 2:10).

 

  • Jesus claimed to be God: Matthew 12:6; John 5:17-18 (eluen, “breaking, loosing,” elegen, “kept calling”); John 10:30; Egw Eimi—John 8:24, 28, 58, 13:19; 18:5, 6, 8 (cf. Deut. 32:39; Isa. 41:4; 43:10; 48:12); First and the Last—Revelation 1:17, 2:8; 22:13: “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (cf. Isa. 41:4; 44:6; 48:12).      

 

  • Jesus was worshiped in a religious context: Matthew 14:33: “And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son.’”; John 9:35-39. Hebrews 1:6; Revelation 5:13-14: “And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” 14 And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped.”

 

The Holy Spirit is God (unipersonal):

The Holy Spirit also possesses the attributes of God:

  • Eternal, having neither beginning nor end (cf. Heb. 9:14),
  • Omnipresent, being everywhere at the same time (cf. Ps. 139:7).
  • Omniscient, understanding all things (cf. 1 Cor. 2:10-11).
  • Omnipotent (cf. Luke 1:35).

 

The Holy Spirit is a Person: – The Holy Spirit communicates and personal pronouns (“I,” “He”) are applied to Him. Acts 10:19-20: “While Peter was reflecting on the vision, the Spirit eipen autō, [“said to him”] – “Behold, three men are looking for you. 20 But get up, go downstairs and accompany them without misgivings, for egō (“I”) have sent them Myself” (cf. Acts 13:2; Heb. 3:7-11; 10:15-17).

Personal Pronouns (e.g. John 16:13-14); – Possesses “personal” attributes (e.g., He has a will (cf. 1 Cor. 12:9-11); Emotions (cf. Eph. 4:30); Intelligence in that He Investigates (cf. 1 Cor. 2:10-11; Rom. 8:27); He intercedes/prays (cf. Rom. 8:26); He can be lied to (cf. Acts 5:3); He can be blasphemed (cf. Mark 3:29-30); Again as seen above- He issues commands (cf. Acts 10:19-20; 13:4; Acts 16:6]; He gives love (cf. Rom. 15:30: “Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me”; He is also our paraklētos (“Advocate; cf. John chaps 14-16). 

 
 III. The Three Persons are Distinct from each other

 To recall: The Three Biblical Truths:  1) There is only one God 2) There are three Persons or Selves that are presented as and called God: the Father, the Son and the Holy Spirit and 3) The three divine persons are distinct from each other.

  The three Persons are Distinct from each other: Angel of the Lord; John 1:1b. 17:5; Matthew 28:19; 1 Corinthians 13:14; 1 John 1:3; 2 John 1:3; Revelation 5:13.

Passages such as Matthew 28:19; 1 Corinthians 13:14; 1 John 1:3; and Revelation 5:13 (and are many others) all distinguish the persons in the Trinity from each other. This is due to their grammatical construction—namely, the repetition of both the article (ho, “the”) and conjunction (kai, “and”).

 

Matthew 28:19: “Baptizing them in the name of the [tou] Father, and [kai] the [tou] Son, and [kai] the [tou] Holy Spirit.”

2 Corinthians 13:14: “The grace of the [tou] Lord Jesus Christ and [kai] the love of the [tou] God and [kai] the fellowship of the [tou] Holy Spirit with all of you.”

1 John 1:3: “Indeed our fellowship is with the [tou] Father and [kai] with the [tou] Son of Him Jesus Christ.”

Revelation 5:13:The [] One sitting upon the throne and [kai] to the [] Lamb, the blessing and the honor and the glory and the dominion into the ages of the ages.”

Lastly, note, we find at several places, NT authors citing Old Testament passages referring to YHWH and yet applies them to the Son (e.g., compare Ps. 102:25-27 with Heb. 1:10-12; Isa. 6:1-10 with John 12:39-41; Isa. 8:12-13 with 1 Pet. 3:14-15; Isa. 45:23 with Phil. 2:10-11; Joel 2:32 with Rom. 10:13). 

 

                                                                               In conclusion 

Scripture presents a tri-personal God. There is one God, and there are three distinct, coequal, coeternal, and coexistent, self-cognizant divine persons or Egos that share the nature of the one God—the Father, the Son, and the Holy Spirit. The Trinity is God’s highest revelation to mankind.

“I kept looking, until thrones were set up, And the Ancient of Days took His seat. . . . I kept looking in the night visions, and behold, with the clouds of heaven, One like a Son of Man was coming, and He came up to the Ancient of Days, and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion, which will not pass away; and His kingdom is one, which will not be destroyed (vv. 9, 13-14).

 

Daniel 7:9-14 offers additional evidence to the preexistence of Christ. It additionally indicates that the Messiah would receive true worship in the same sense as the Father. In Daniel’s vision, he describes two distinct objects of divine worship—the Ancient of Days and the “Son of Man” particularly in verses 9, 13-14. These passages are quite problematic for unitarian groups such as Oneness Pentecostals who deny any real distinction of persons between the Christ and the Father. The grammar of the passages denoting this distinction cannot be missed: two objects of praise, religious worship, and real interaction between the Ancient of Days and the Son of Man.

Verse 9: “I kept looking, until thrones were set up, And the Ancient of Days took His seat.” Note that Daniel sees “thrones” that were set up, rather than one single throne. Apparently, both the Ancient of Days and the Son of Man each have thrones as also indicated in the New Testament. This is not an isolated occurrence. In Revelation 3:21 both God the Father and the Lamb have thrones: “He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne” (cf. Heb. 1:8) We also see that God the Father and Lamb share the same throne (cf. Rev. 5:13; 22:1, 3), but yet they are always presented as distinct persons.

 

Verse 13: behold, with the clouds of heaven, One like a Son of Man was coming and He came up to the Ancient of Days.” Daniel sees the Son of Man coming up to the Ancient of Days. First, note how the Son of Man is coming: “with the clouds of heaven.” In the Old Testament, only YHWH is said to be coming in/with the clouds of heaven (cf., Exod. 19:9; Lev. 16:2; Isa. 19:1; Jer. 4:13). In the New Testament, only the Son, Jesus Christ, is said to be coming the clouds of heaven. In Mark 14:62 (cf. Matt. 26:64), when the high priest asked Jesus if He were the Messiah, the Son of God, He answered as affirmed:

“I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven” (also see Matt 24:30-31; John 3:13; Rev. 1:7). 

 

“Ancient of Days.” Unquestionably, the identity of the Ancient of Days (Aram. Atik Yomin; LXX, palaios hēmerōn) is God Himself. The CEV translates the title of “Ancient of Days” as “the Eternal God” and the TEV translates it as “One who had been living for ever.”

 

“Son of Man.” In the Old Testament, the title “son of man” (Heb., ben adam) is a common phrase used at times to underline the difference between God and human beings; used primarily though as a synonym for “man” or mankind in general (cf. Num. 23:19; Ps. 8:4; Isa. 51:12 ). It is used almost exclusively of Ezekiel. The Prophet Ezekiel is addressed as “son of man” by God at least ninety times in the Old Testament (e.g. Ezek. 2:1). Thus, predominately, the usage is used of the Prophet Ezekiel. However, in the New Testament, “Son of Man” was exclusively applied to Christ. Thus, it is well established that the phrase, “Son of Man,” as applied to Christ, was derived from Daniel 7:13f.

Jesus used this epithet of Himself more than any other title (in the gospels, it was used of Christ about eighty-eight times). Further, in the Gospels or gospels, the title is connected with both His humanity and His deity. In Mark 14:61-62, when the high priest had asked Jesus is He were the Messiah, the Son of the God, Jesus said: “I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven.” Note these New Testament references related to the divine nature of the “Son of Man.” That is, things that are attributed to the Son of man that only can be attributed to God:   

  • The Son of Man has authority “to forgive sins” (Matt. 9:6)
  • The Son of Man is “greater than the temple” (Matt. 12:6)
  • The Son of Man is “Lord of the Sabbath” (Matt. 12:8)
  • The Son of Man is the King of a kingdom and the angels and elect are His indicating that He rules over them (cf. Matt. 13:41)
  • The Son of Man is “the Messiah, the Son of the living God” (Matt. 16:13-17; Mark 14:61-62)
  • The Son of Man as to be killed and physically raised (resurrected) from the dead (cf. Matt. 17:9, 26:2; Mark 8:31; Luke 9:22; John 2:19-22)
  • The Son of Man gave His “as a ransom for many” (Mark 10:45)
  • The Son of Man “descended from heaven” (John 3:13)
  • All who believe in The Son of Man will have eternal life (cf. John 3:14-15)
  • The Son of Man accepted religious worship (cf. John 9:35-38)

 

“And to Him was given dominion, Glory and a kingdom.” In Matthew 28:18-19, the Son of Man declares: “All authority has been given to Me, in heaven and earth.” He had stated this after “they worshiped Him” (v. 17). Thus, it seems that Daniel prophetically envisaged Matthew 28:18, the Son of Man not only receiving all authority, honor, and sovereignty, but, as we will see below, as in Matthew 28:17, Daniel sees the Son of Man being worshiped “by all people, nations, and languages.” The parallel here to Matthew 28:17-19 are striking.  

In Daniel 7:9-14, Daniel presents two objects of divine worship, the Ancient of Days and the Son of Man who “was given dominion, Glory and a kingdom.” First, we read in in verse 9 that Daniel saw “thrones,” not a single throne: “I kept looking, until thrones were set up, And the Ancient of Days took His seat.” Second, in verse 13, Daniel sees the Son of Man coming “with [LXX, epi] the clouds of heaven . . . to the Ancient of Days.”[1]

In especially verse 14, the deity of the person of the Son of Man is most expressed. After the Ancient of Days gives to the Son of Man “dominion, Glory and a kingdom,” then, He decrees that “All the peoples, nations and men of every language might serve [“worship,” Holman, NLT, NIV et al.] Him.” In verse 14, the LXX translates the Aramaic pelach as latreuō (cf. Isa. 56:2; Jer. 50:40; Ps. 8:4; 80:17; 146:3; Job 25:6). In a religious context the term denotes service or worship reserved for God alone (Exod. 20:5 [LXX]; Matt. 4:10; Acts 26:7; Rom. 1:9; 12:1; Gal. 4:8; Phil. 3:3; Heb. 9:14; Rev. 22:3; etc.).[3] Although in some editions of the LXX, have the term douleuō (“to serve”), but as with latreuō, in a religious context (which Dan. 7:9-14 undeniably are), douleuō denotes religious worship, signifying service or worship reserved for God alone.[4] ” (Gal. 4:8). [5]

Since Daniel’s vision was clearly within a religious context (i.e., in the heavens), the worship (latreuō/douleuō) that the Son of Man receives from the “peoples, nations and men of every language” is religious worship reserved for YHWH alone (cf. v. 27). That the Messiah, the Son of Man, rightfully received religious worship here is wholly consistent to the New Testament revelation  there are many places where the Son was worshiped in a religious context (e.g., Matt. 14:33; John 9:35-38; Heb. 1:6; Rev. 5:13-14). It is the Son of Man that is coming in the clouds whose “dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed” (cf. Eph. 1:20-21; Heb. 1:8-12).

Furthermore, to avoid the implications of the Messiah receiving true religious worship, some have argued that the title “Son of Man” refers exclusively to humanity collectively In response, however, it is true that many places in the Old Testament does convey  that meaning—but only where the context warrants. However, in Daniel 7:9-14 this designation cannot be true contextually. The Son of Man in Daniel receives “dominion, Glory and a kingdom,” and “all the peoples, nations and men of every language might serve Him.” This description cannot be said of men collectively.

More than that, while modern Jewish commentators deny the Messianic import of this passage, this was not the case with the earliest Jewish exegetes (cf. the Babylonian Talmud, Sanhedrin, 96b-97a, 98a; etc.).   Further, as noted, the testimony of early church Fathers connected the Son of Man in Daniel 7 with Jesus Christ— and not with men collectively.  

 

Conclusion  

In Daniel 7:9-14, Daniel presents two objects of divine worship, the Ancient of Days and the Son of Man who “was given dominion, Glory and a kingdom.” In Revelation 5:13 and 22:1, 3 the Father and the Lamb are presented as distinct persons. According to the rules of Greek grammar (viz. Sharp’s rule #6), tou theou (“the God”) and tou arniou (“the Lamb”) are two different/distinct persons. Each noun is preceded by the article (tou, “the”) and both nouns are connected by the copulative conjunction (kai, “and”; as in Matt. 28:19; 2 Cor. 13:14; 1 John 1:3; etc.; see Edward L. Dalcour, A Definitive Look at Oneness Theology: In the Light of Biblical Trinitarianism, 4th Edition, Revised, Updated, and Expanded [NWU, Potchefstroom, SA, 2011], 88, note 5).         


 

Notes 

[1] In the OT, only YHWH is said to be coming in/with the clouds of heaven (cf., Exod. 19:9; Lev. 16:2; Isa. 19:1; Jer. 4:13). In the NT, only the Son, Jesus Christ is said to be coming the clouds of heaven (Matt. 26:64; Mark 14:62).

[2] Cf. the LXX editions of H. B. Swete and Alfred Rahlfs.  

[3] Latreuō would have the same linguistic force as that of the frequently used term for “worship,” proskuneō in a religious context (e.g., Exod. 20:5 [LXX]; John 4:24; Rev. 7:11).    

[4] For example, in Galatians 4:8, Paul says, “When you did not know God, you were slaves to those which by nature are no gods.” The phrase “were slaves” (or “you served”) is from the verb douleuō. Paul was clear, “to serve” (douleuō) in a religious service, anyone other than God in a religious context is idolatry.  

[5] In the NT, there are many places where the Son was worshiped in a religious context (e.g., Matt. 14:33; John 9:35-38; Heb. 1:6; Rev. 5:13-14).   

                                                                              

 

  

Excerpt from the book of Hebrews (1:8-9) from P46, which is the earliest Greek manuscript of Hebrews (c. A.D. 200)

The prologue of Hebrews is one of the most Christologically significant prologues in the NT. The context of the prologue is crystal clear: The author presents a marked well-defined contrast between all created things (viz., angels and the heavens and the earth) and the eternality of the divine Son (cf. vv. 3, 6, 8), the unchangeable Creator (cf. vv. 2, 8-10-12), who was worshiped as God(v. 6). The author initiates his context by stating first that God’s final revelation is found in His Son alone (i.e., the NT), who is the Creator of all things.

Specifically, in verses 1-2, a contrast is drawn between the particular way God the Father spoke to His people in the OT—“in the prophets in many portions and in many ways”—and how God subsequently speaks to His people today—namely, through His Son: “through whom also He made the world”—God’s final revelation. Thus, it is the apostolic “writings,” concerning the Son, by which God speaks to us today (cf. Eph. 2:20). Verses 3-4 clearly present the Son’s person, nature (as God-man), sacrificial cross-work (“purification of sins”), and exaltation “at the right hand of the Majesty on high.” After affirming that the Son is the Creator of the world in verse 2, the author then exalts the distinct person of the Son as fully God—in the same sense (i.e., the very nature) as that of God the Father.

The entire prologue of Hebrews presents a clear distinction of persons, Jesus, the Son who provided “purification of sins” (vv. 3-4) and the Father, who commands His angels to worship someone other than Himself, the eternal Son. In verses 8-12, the Father directly addresses the Son as a distinct person from Himself: “But of the Son He [the Father] says.”

 Let us now note the fine points of the exegesis of Hebrews 1, which provide a fantastic refutation to unitarian groups such as the Muslims, Jehovah’s Witnesses, and especially Oneness Pentecostals who deny the deity and unipersonality of the Son, thus rejecting the biblical revelation of the triune God:

1. “He is the radiance of His glory” (hos ōn apaugasma tēs doxēs, [ὃς ὢν ἀπαύγασμα τῆς δόξης]). As we have noted elsewhere regarding John 1:18 and Romans 9:5, the present tense active participle ōn (ὢν, “is/being”) is a very significant feature in exegesis.[2] The present participle ōn can indicate a continuing state of being. Here the author says that the Son is always, that is, in a continuing state (ōn) as the radiance of God’s glory, and “exact representation of His nature.” The present tense participle ōn (“is”/being) in this passage is set in contrast with the aorist epoiēsen (“He made”) in verse 2 and in contrast with the aorist genomenos (“having become”—referring to the incarnation) in verse 4.This is similar to the use of the imperfect ēn (“was”) in John 1:1, which is set in contrast with aorist egeneto (“came to be”) in 1:14, and similar to the use of the present participle huparchōn (“existing/always subsisting”) in Philippians 2:6, which is set in contrast with the aorist genomenos (“having become”) in verse 7.

In each case, there is an outstanding contrast between the eternal preincarnate Son and all things created.

2. “and exact representation of His nature” (kai charaktēr tēs hupostaseōs autou [καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ). The present active participle ōn (“is”) at the beginning of the phrase governs the phrase—thus, “He is [ōn, “always is/being”] the radiance of His glory and the exact representation of His nature.” As we commented on Philippians 2:6, Paul expresses the same idea by using the present tense participle huparchōn (“being” NIV) to denote that the Son is always subsisting/existing in the very nature or essence (morphē) of God.The Greek term charaktēr (appearing only here in the NT) refers to the exact reproduction or representation expressing the reality or essence of the very image it is representing.

The LXX usage of charaktēr signifies the exact character or nature of the thing to which it is applied (cf. Lev. 13:28; 2 Mac.24:10; 4 Mac 15:4). The term denoted the exact imprint left by a signet ring such as a king, for example, after having been placed into wax—it is his exact non-replicable imprint[3].It also referred to the “engraving” stamp of a Caesar on a coin that exactly represented his honor, authority, and power. Louw and Nida define charaktēr as “a representation as an exact reproduction of a particular form or structure—‘exact representation of his being’ He 1.3.” One of the most recognized and cited Greek lexicons, BDAG, defines the meaning of charaktēr, as applied to the Son in Hebrews, as something “produced as a representation, reproduction . . . Christ is [charaktēr] an exact representation of (God’s) real being, Heb. 1:3.”

In the clearest sense, then, the Son is the “exact representation” of the God’s nature. The Greek term translated “nature” (NASB; “person” in the KJV) is from the Greek term, hupostaseōs (from hupostasis). According to the lexical support, the term carries the meaning of substantial nature, essence, actual being, reality (cf. BDAG). The term indicates “the substantial quality, nature, of any person or thing: Heb. 1:3” (Thayer).

Note below how hupostaseōs is rendered in this passage by major translations:

“The exact imprint of his nature” (ESV)

“The exact representation of His nature” (NASB).

“The exact representation of his being” (NIV).      

“Flawless expression of the nature of God” (Phillips).

“The express image of His person” (KJV, NKJV).

“The very image of His substance” (ASV).

“[The] exact expression of His essence” (ALT).

“The true image of his substance” (BBE).

“He is an exact copy of God’s nature” (ICB).

“The exact reproduction of His essence” (Wuest).

“All that God’s Son is and does marks him as God” (TLB)

“The very imprint of his being” (NAB).

“The exact imprint of God’s very being” (NRSV)

“Everything about Him represents God exactly” (NLT).

No creature can make this claim.

Even the biblical translation of the Jehovah’s Witnesses, the NWT reflects an accurate meaning of charaktēr: “He is the reflection of [his] glory and the exact representation of his very being”—although they still deny Jesus as God.” Of course, Michael, the created archangel (who they be Jesus to be), cannot be the “exact representation” of the nature of God. The term here has an ontological reference to the hupostasis (nature) of the Father, which is consistent to the context of the prologue of Hebrews in which the author makes a sharp contrast between all things created (viz. angels, heavens, and earth), and the eternality of the person of the divine Son, the unchangeable Creator of all things, who is worshiped by “all the angels” (1:6).                 

Hebrews 1:3 unambiguously teaches that the Son possesses the “exact nature” of God. Neither king, prophet, mighty man, nor created angel such as Michael the archangel is said to be, or has ever made the claim of being, the charaktēr, that is, the “exact representation” or “express image” of the hupostaseōs—namely, the essence or very nature of God’s Being. Only God can rightfully be the “exact representation” of the nature of God.

 

3. “And when He [the Father] again brings the firstborn into the world, He says, And let all the angels of God worship Him.’” Then in Hebrews 1:6, we read that God the Father commands “all the angels” to worship the Son (pantes aggeloi thou [πάντες ἄγγελοι Θεοῦ,], lit., “all [the] angels of God”; see also Dan. 7:14; Matt. 14:33; Rev. 5:13-14, where the person of the Son is worshiped in a religious context). In light of Exodus 20:5 (“You shall not worship them or serve them”), divine worship is restricted to God alone. Thus, only from within a Trinitarian context can the Son be justifiably worshiped.

4. “But of the Son He [the Father] saysYour throne, O God [ho theos] is forever and ever. . . .” Further, the Father’s attestation as to His Son’s coequality is plainly stated in verse 8 where we read of God the Father’s direct address to the Son as ho theos (“the God”), whose throne is forever and ever. That the Father addresses “another” person as “God” (the Son) is precisely what the doctrine of the Trinity teaches. In the gospels, the Son addresses His Father as “God,” but here, the Father addresses the Son as “God.”

5. In verses 10-12, God the Father directly addresses the person of the Son as the YHWH (“Lord”) of Psalm 102:25-17, the unchangeable Creator of all things. Note, in verse 10, the Father says to the Son: “You, Lord, in the beginning laid the foundation of the earth, And the heavens are the works of Your hands. . . .” Two important points should be considered here, 1) the term “Lord” in the Greek, kurie (Κύριε) is in the vocative case (i.e., the case of direct address) signifying linguistically that the Father is actually addressing the Son and 2) verses 10-12 are citations from Psalm 102:25-27, which speak of YHWH as the unchangeable Creator. Therefore, the Father actually identifies the Son and hence addresses Him as the YHWH of Psalm 102—the unchangeable Creator.

 

The prologue of Hebrews presents in the most intelligent way that Jesus Christ, the Son of God, is fully God and fully man, and a distinct person from God the Father. In light of the striking contrast presented in the prologue of Hebrews (things created vs. the eternal SonCreator of all things), the author affirms straightforwardly in verse 3 that the Son is the eternal God. In a most literal sense, verse 3 says that the Son is (ōn—“always being”) the brightness, the eternal radiance (apaugasma) of the glory of God and the exact representation or impress (charaktēr) of the very nature (hupostaseōs) of God Himself.

Again, only within the context of Trinitarianism can the Son be worshiped by all of the angels and be identified and directly addressed (by God the Father) as both “God” and the “Lord,” that is, the YHWH of Psalm 102:25, the immutable Creator.Hence, along with the prologue of John and Colossians, the Trinity is expressed vividly in the prologue of Hebrews. It has been used historically by Christians to present both a positive affirmation of the deity of the Son and a clear and pointed refutation to the many non-Christian cults who “deny our only Master and Lord, Jesus Christ” (Jude 4),—God the Son.

 


NOTES

[1] The Amplified version reads: “He is the sole expression of the glory of God [the light-being, the out-raying or radiance of the divine], and He is the perfect imprint and very image of [God’s] nature. . . .”

[2] John 1:18: “No one has seen God at any time; the only begotten God who is [ho ōn, i.e., “the One who is/being always”] in the bosom of the Father, He has explained Him” (emphasis added). Romans 9:5: “Whose are the fathers, and from whom is the Christ according to the flesh,who is [ho ōn] over all, God blessed forever. Amen” (emphasis added).   

[3] The “instrument used in engraving or carving” (Thayer).

[4] BDAG is the abbreviation for Walter Bauer, A Greek English Lexicon.

Last month, I, Edward Dalcour, president/apologist of DCD, formally debated Muslim apologist Sadig Abdul Malyk, which was held at Foothill Bible Christian Church in Upland, CA.

The thesis of the debate was the deity of Jesus Christ. Being familiar with the method to which Muslim apologists defend Islamic teachings, in my opening statements I described how Mr. Malyk would handle the biblical affirmations and evidence regarding the deity of Christ. I stated that I did not expect Mr. Malyk to 1) exegetically interact with any of the passages submitted for his examination, 2) adequately respond to the unambiguous claims of deity made by Christ Himself (esp. John 5:17ff.; John 10:30; the “Alpha and Omega” claims; and the absolute “I Am” [egō eimi] declarations found in John 8:24, 28; 58; 13:19; 18:5, 6, and v. 8), and 3) I did not expect Mr. Malyk to respond to the heated reaction of the Jews when Jesus made these claims: They wanted to kill Him for blasphemy!

I also stated in my opening that due to Mr. Malyk’s denial of the deity of Christ as a Muslim, I did expect him to 1) appeal to liberal scholars such as Bart Ehrman who not only denies the reliability of the NT and thus denies divine revelation all together, but calls himself a “happy agnostic.” Ehrman, as I pointed out, would certainly see the Koran as a ridiculous piece of work, 2) deny all the passages that affirm the deity of Christ asserting that the passages in the Gospels that allegedly assert the deity of Christ and/or Jesus’ claims of deity, were either not the original work of the biblical authors (esp. John) or an incorrect interpretation. And further assert that the Apostle Paul cannot be trusted. Paul, as Muslims claim, did not accurately represent the teachings of Christ, and 3) ignore and/or evade specific passages that present the deity of Christ. In the end, as I predicted, Mr. Malyk did exactly that!

The arguments of unitarians (i.e., groups that assert a unipersonal God—namely, God as one Person) are basically the same. Assuming that “one God” means “one Person” causes unitarian groups such as the Muslims, JWs, Oneness Pentecostals, etc., to reject the idea that the Son, Jesus Christ is also God. In their mindset, that idea violates monotheism. But as biblically stated, the very foundation of the Trinity is monotheism:

One eternal God revealed in three coequal, coeternal, coexistent, distinct Persons (not 3 Gods). For it must be pointed out here: there is a distinction between “being” and “person.” “Being” is what something is, “person” is who something is. Thus, maintaining a continued awareness of this distinction is greatly efficacious in accurately communicating the doctrine of the Trinity—one Being revealed in three Persons.

Passages Muslims & JWs use to Deny that Jesus is God

The passages used by Mr. Malyk in the debate and by most JWs to deny the deity of Christ are as follows: Mark 13:32 (where seemingly the Son is ignorant of His return); John 14:28 (where Jesus says that the Father is “greater” than the Son); Matthew 16:28 (where Muslims make the absurd claim that Jesus made a false prophecy); and Matthew 27:46 and John 20:17 (where Jesus addresses the Father as His God).

Before dealing with these passages, it must be remembered that the deity of Christ is exegetically presented in virtually every NT book[1] (e.g., Matt. 12:6; John 1:1-3, 18; 8:24, 58;10:30; Rom. 9:5; 1 Cor. 2:8; Phil. 2:6; Col. 1:16-17; 2:9; Titus 2:13). So, to put implicit biblical passages against explicit passages reveals a serious flaw in one’s hermeneutic. Furthermore, these passages that Muslims and JWs use to deny the deity of Christ actually prove the converse—they affirm the deity of Christ!

Mark 13:32: “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone” (same with the response to Mark 10:18)

If one is going to use Mark 13:32 (or 10:18) to argue that the ignorance of the Son- shows that the Son cannot be God; to stay consistent one must use the entirety of chapter 13 and not omit verse 32 from its context. In short, the entire context of the chapter is future events from the time of which the author is writing. However, in spite of the various eschatological views proposed these days, it seems that in verse 32 (in light of Matt. 24:36), Jesus is speaking of His final Eschaton (return).

Note first, verse 27, where we read that the Son “will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven.” Here the Son is said to “send forth the angels” and they will gather His elect. Does Mohammad (or Michael the archangel, as JWs believe Jesus to be) have angels that obey him? Does Mohammad have an elect? For only Yahweh has an elect class (cf. Rom. 8:33; 1 Pet. 1:1). So thus far, the full deity of the Son is clearly presented in chapter 13. So whatever Jesus actually meant in verse 32, it cannot be in objection to verse 27.

Now, let’s deal with verse 32. First, Philippians 2:7 says Christ emptied (kenoō) Himself. But how did He empty Himself? By taking the NATURE (morphē) of a slave, being made in the likeness of men. . . .” Then in verse 8, we read that the Son humbled Himself by becoming obedient to the point of death—even death on a cross! Thus, Jesus Christ voluntarily veiled some of His divine prerogatives, without divesting any deity.[2]

So any knowledge that the Son did not apparently have, must be seen within the context of His incarnation, thus, His emptying and humbling—He was not only God, He was God-man. Muslims and JWs confuse and deny all aspects of His incarnation and merely go to passages which denote His humanity. If the incarnation and humiliation of Christ is misrepresented and/or distorted, then, one will be hopelessly confused, and keep asking questions, such as, “If Jesus was God, why didn’t He know the day or hour of His return?, “How can He die?” “Why didn’t He know who touched Him”; and on and on it goes.

Secondly, and a key point, notice the ascending ontological (in nature) order in verse 32: “But of that day or hour”:

1) “No one knows.” Thus, no “man” knows. Thus, the first category of being is man.

2) “Not even the angels in heaven.” The next category is angels, which is a higher category of being than that of man.

3) “Nor the Son, but the Father alone.” What being is higher than angels? God. So, the ascending order: man> angels> Son shows that the Son, as God, is in a higher category than that of man and angels—hence clearly affirming the deity of the Son.

John 14:28: “The Father is greater than I.”

Just as Mark 13 actually proves the deity of Christ, John 14 likewise proves the same. First in verse 6, Jesus says that He is the Way, and the Truth, and the Life and no one can come to the Father except through Him. Neither Mohammad nor Michael the archangel, nor any mere man or angel can make such a claim. Then in verse 14, Jesus says that “If you ask Me anything in My name, I will do it.”

Prayer is to God alone, but the Son instructs His disciples to pray to Him. And in verse 23, Jesus says, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.” What does this passage reveal about the Son? It indicates that Jesus is omnipresent as the Father is. Jesus claims that He and His Father will be with believers everywhere: “We will come to him and make Our abode with him.”

Up to now, Jesus reveals that He possesses the very attributes of God affirming once again His absolute deity: He is the only Way, the only Truth, the only Life, and hence, the only means of coming to the Father; He instructs His followers to pray to Him; and He claims to be omnipresent.

Therefore, when we come to verse 28, we must take the preceding passages into consideration theologically and not wrench them out of the chapter. So what then does Jesus mean? First, it must be realized that the term translated “greatest” is meizōn (from megas), which denotes position or function—not nature (cf. BDAG). In fact, no standard lexicon offers a meaning of qualitative or ontological superiority for the term megas. Note how the same term in the same form (meizōn) is used in Romans 9:11-12:

though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, 12 it was said to her, “The older [meizōn] will serve the younger” (cf. John 15:20).

If the Son wished to communicate that the Father was ontologically superior (better) than He was, He certainly could have used the term kreittōn, “better/stronger” to accomplish this.

This term can indeed denote ontological superiority (e.g., Heb. 1:4: the Son is “much better [kreittōn] than the angels”). The same word is used in verse 12: “He who believes in Me, the works that I do, he will do also; and greater [megas] works than these. . . .” What are these greater works? Contextually, they can only refer to greater in quantity (geography), not greater in quality (cf. Matt. 28:19).

Matthew 16:27-28: “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.”

All the apostles died and Jesus has not yet come. So is this a false prophecy? This assertion of Jesus making a false prophecy rests upon the assumption that the phrase, “Son of Man coming in His kingdom” speaks of His final return. Simply, the first word in verse 1 of chapter 17 is the conjunction: kai, “and.” (“and six days later . . .”). Hence, 16:28 and 17:1 are connected: the “Son of Man coming in His kingdom” is connected with the Transfiguration, which was witnessed by Peter, James, and John who were the “some of those” that “would not taste death.” This coming was not the final return, but rather a precursor to Jesus’ final Eschaton.

Finally, in Matthew 27:46 and John 20:17, Jesus calls His Father “God.” Thus, it is argued, “If Jesus is God, how can He address someone else as His God? The simple answer: Jesus is not only God, but God-man. He has two natures. As to His humanity He can grow in wisdom, feel pain, die on the cross, etc., but as to His deity He can claim that He is the “I Am” of the OT (John 8:58; cf. Deut. 32:39; Isa. 43:10 LXX); He can still the waters (Matt. 8:23-27); command the Father to glorify Him with the glory that only Yahweh possesses (Isa. 48:11; John 17:5); be the Creator of all things (John 1:3; Col. 1:16-17); claim that He is greater than the temple and “Lord of the Sabbath” (Matt. 12:6, 8).

Further, in John 20:17, Jesus carefully distinguishes His relationship with God the Father and the relationship of God the Father with others: “My Father and your Father, and My God and your God.” Jesus is the Son of God by nature; whereas believers are sons and daughters of God, by adoption.

Therefore, many of the arguments railed against the deity of Christ by Muslims and other anti-Trinitarian groups, actually affirm the deity of Christ. Aside from that, it is no wonder as to why Muslims deny the authenticity of the Gospel of John and the Epistles of Paul—they present in the strongest and clearest way that the Son, Jesus Christ, was God (e.g., John 1:1; 8:58; 20:28; Col. 2:9; Titus 2:13; see also Heb. 1:3, 8), Creator (cf. John 1:3; Col. 1:16-17), and He was worshipped in a religious context (cf. Matt. 14:33; John 9:35-38; see also Heb. 1:6; Rev. 5:13-14)–see Christ Worshiped as God

.NOTES

[1] In the OT, as well, there are numerous places that teach the deity of the Son (e.g., Gen. 19:24; Ps. 102:25-27 [cf. Heb. 1:10-12]; Prov. 30:4; Isa. 6:1-10 [cf. John 12:41]; 9:6; Dan. 7:9-14; Joel 2:32 [cf. Rom. 10:13]; etc.).

[2] In verse 6, Paul indicates that the Son was en morphē theou huparchōn, lit., “in nature God subsisting.”

 

The JWs are taught that the term “Jehovah” is the *true* name of God.[1] Further, they assert that the term “Jehovah” was actually removed from the original Greek NT and thus faithfully restored by the NWT.[2] However, consider the following statements made by the Watchtower Bible and Tract Society (i.e., the organization of the JWs; hereafter WT):

The WT acknowledges that “Jehovah” is not the true pronunciation of God’s name.

While inclining to view the pronunciation “Yah.weh” as the more correct way, we have retained the form “Jehovah” because of people’s familiarity with it since the 14th century. Moreover, it preserves, equally with other forms, the four letters of the tetragrammaton JHVH (NWT, 1950 ed., Foreword, p. 25 [note: This admission was removed from the 1961, 1970, 1984 editions of the NWT]).

 

The WT acknowledges that most Hebrew scholars prefer “Yahweh” as the true pronunciation:

Yes, many Bible scholars acknowledge that “Yahweh” more nearly represents the Hebrew pronunciation of the Divine Name (WT,[3] July 15, 1964, p. 423).

Hebrew scholars generally favor “Yahweh” as the most likely pronunciation (Aid To Bible Understanding, 1971, 885).

“Jehovah” is the best known English pronunciation of the Divine name, although “Yahweh” is favored by most Hebrew scholars (Insight on the Scriptures, 1988, vol. 2, p. 5).

The WT acknowledges that the exact pronunciation of God’s name is unknown:

Yet no one today actually can say with certainty how Moses, for example, pronounced the Divine name (WT, May 1, 1978, p. 12).

Due to religious disuse, the original pronunciation of the Hebrew has been lost . . . there is no way of knowing what pronunciation is correct (WT, December 1, 1983, p. 5).

The WT acknowledges that the pronunciation “Jehovah” was originally a “blunder”:

As to the Old Testament name of God, certainly the spelling and pronunciation “Jehovah” were originally a blunder (The Bible in Living English, 1972, p.7).

 

The WT acknowledges that the pronunciation “Jehovah” originated not until the thirteenth century A.D.:

The first recorded use of this form [Jehovah] dates from the thirteenth century C.E. Raymundus Martini, a Spanish [Roman Catholic] monk of the Dominican Order, used it in his book Pugeo Fidei of the year 1270 C.E. (Aid To Bible Understanding, 1971, p. 884-5).

But “Jehovah” did not appear until Martine’s 1381 ed. In the earlier eds. he used Yohoua.

The WT acknowledges that there is no NT Greek manuscript that contains “the divine name”:

One of the remarkable facts, not only about the extent manuscripts of the original Greek text, but of many versions, ancient and modern, is the absence of the Divine name (NWT, 1950 ed., Foreword, p. 10; the same quote is found in the Awake magazine, 1957, January 8, 25).

no ancient Greek manuscript that we possess today of the books from Matthew to Revelation contains God’s name in full (The Divine Name That Will Endure Forever, 1984, p. 23).

 

The fact is, “Jehovah” is not and has never been God’s name. As seen above, the WT acknowledges this fact.

Ask the JW: Since your organization (i.e., the WT) admits that “Jehovah” is not the correct name for God (“a blunder”), how is continuously mispronouncing His name honoring to God?

Here’s the point: God was known by many names. In the OT, for example, God is called, “Yahweh” (YHWH, “LORD”, Deut. 6:4); “LORD God” (Gen. 1:4); “Lord” (Adonai, Isa. 6:1); “God” (Elohim, Gen. 1:1); “God of Abraham” (Gen. 26:24); “God of Daniel” (Dan. 6:26); “God of Israel” (Num. 16:9); “Glory of Israel” (1 Sam. 15:29); “God of heaven” (Dan. 2:44); “Creator” (Isa. 40:28); “Everlasting God” (Isa. 40:28); “I AM” (egō eimi in the LXX;[4] Deut. 32:39; 43:10); “First and the Last” (Isa. 44:6); “mighty God” (Isa. 10:21); “God of gods,” “Lord of lords” (Deut. 10:17); “Holy One” (Isa. 40:25); “Rock of Israel” (Isa. 30:29); and many other names and titles were used to refer to God in the OT.

And in the NT, God[5] is referred to as “Father” over 250 times. Jesus refers to Him as “Father” about 179 times. The apostle Paul (and other apostles) also refers to God as “Father” (Abba in Rom. 8:15 and Gal. 4:6). But not once did any NT author use the Hebrew Tetragrammaton (“YHWH”) to refer to God.

Note: the manuscript evidence indicates that the NT was written in Greek, not Hebrew or Aramaic—thus, the Hebrew Tetragrammaton is not found in any NT manuscript. When citing passages from the OT, the NT authors used kurios (“Lord”) to translate YHWH. As well, the LXX used kurios to translate the Tetragrammaton.

To recall:

1. The term “Jehovah” was the invention of a Catholic monk (Raymundus Martini) in A.D. 1202.

2. “Jehovah” is a mispronunciation and an incorrect transliteration of the Hebrew Tetragrammaton (YHWH) to which virtually all biblical scholars concur.

3. God was referred to by many names and titles: There is no passage in the OT or NT that commands the people of God to call Him by a specific name—and definitely not “Jehovah.” In fact, Jesus normally used “Father” and sometimes kurios (“Lord”; e.g., Luke 10:21) to refer to God (His Father).

4. When citing passages from the OT, the NT authors used kurios (“Lord”) to translate YHWH (e.g., Rom. 10:13). Note: most of the OT quotations in the NT were from the Greek LXX where kurios, not YHWH was used.

5. As seen, even the WT agrees with point 1 and 2 above.

Since the JWs believe that the “true name” of God (“Jehovah” as they assume) is essential in honoring Him, then, why would they mispronounce and mistransliterate (as the WT admits) the Tetragrammaton—YHWH?

*Witnessing Tip*

Romans 10:13 reads (Paul here quoting from Joel 2:32): “everyone who calls on the name of Jehovah will be saved” (NWT). Ask the JW: “If “Jehovah” is not the true and correct name (as agreed by the WT), how can a JW be saved since he or she calls on the wrong name?[6]- See, Jesus as YHWH and the erroneous assertions of the JWs. 

Contrary to the JW’s false and fixed notion regarding the term “Jehovah,” Jesus Christ instructed His followers: “After this manner therefore pray ye: ‘Our Father which art in heaven, Hallowed be thy name. . . .’” (Matt. 6:9; KJV).

Remember, it is not merely the mispronunciation of YHWH that condemns JWs (for many Christians use the term “Jehovah”), but rather it is their denial that Jesus IS YHWH that condemns them before God (cf. John 8:24).


 

NOTES

[1] The term “LORD” in the English OT is translated from YHWH (viz. Tetragrammaton, lit., “word with four letters”). Original Hebrew had only consonants—no vowels, though, vowels were verbally pronounced (thus, “Yahweh” as most scholars coincide). Vowels were added to the written text by the Masoretes (cf. Masoretic Text) around the ninth century A.D.

[2] The WT’s New World Translation of the Holy Scriptures is the translation that the JWs use. Prior to the NWT (1950), the WT distributed and utilized the Kings James Version. However, in order to stay coherent to WT doctrines, the NWT departed from the translational norm of the KJV. The brunt of the translational deviations reflect the theological distinctives of the WT (e.g., Matt. 25:46: “everlasting cutting-off”; John 1:1: “a god”; Col. 1:16-17: the insertion of “other” four times in order to teach that Christ was not the Creator of ALL THINGS as the original Greek [grammar/context] indicates (but in John 1:3, the NWT did not add “other”); Col. 2:9: “divine quality” and, of course, the NWT inserted “Jehovah” (in the NT)—some 237 times).

[3] I.e., The Watchtower magazine.

[4] LXX is the abbreviation for the Septuagint (meaning “seventy,” i.e., the traditional number of scholars that translated the OT Heb. into Greek). Jesus Christ and the NT authors utilized the LXX. The LXX was used exclusively in the book of Hebrews.

[5] I.e., God the Father.

[6] Note on Romans 10:13:

The phrase “Jesus as Lord” (Kurion Iēsoun [Κύριον Ἰησοῦν], lit., “Lord Jesus”) in Romans 10:9 is clearly the antecedent to the occurrences of the pronoun “Him” and “Lord” following up to verse 13:

9 that if you confess with your mouth Jesus as Lord, believe in your heart that God raised Him from the dead, you will be saved;

10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.

11 For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”

12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him;

13 For “WHOEVER WILL CALL ON THE NAME OF THE LORD [YHWH] WILL BE SAVED” (from Joel 2:32).

“Jesus as Lord” is the object of salvation from verse 9-13. Throughout these passages, it is the same “Him” and same “Lord” beginning in verse 9. To say that the “Lord” in verse 9 is a different “Lord” than in verse 13 completely breaks the flow of the passages. The Lord that one confesses (v. 9) is the same Lord that one calls upon for salvation (v. 13). In verse 13, Paul cites Joel 2:32: “whoever calls on the name of the Lord [Heb. YHWH] will be delivered.” Just as he does in Philippians 2:10-11, Paul cites a passage referring to YHWH and applies it to Jesus. Thus, whoever confessing and calls upon Jesus as Lord, that is, Jesus as YHWH will be saved.

In fact, there are many places where the NT authors cite OT passages referring to YHWH and apply them to Jesus Christ. This is a great way to share the truth about Jesus to JWs. For example, compare Psalm 102:25-27 with Hebrews 1:10-12; Isaiah 6:1-10 with John 12:39-41; Isaiah 8:12-13 with 1 Peter 3:14-15; Isaiah 45:23 with Philippians 2:10-11; Joel 2:32 with Romans 10:13. The most productive way to use this witnessing tactic is to first take the JW to the OT passage first, then have him read the NT passage where the author cites the OT passage and applies it to Jesus.