Stephen E. Jones

Jehovah's Witness Quotes: Unclassified quotes: October 2007

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The following are quotes added to my Jehovah's Witness unclassified quotes database in October 2007.
The date format is dd/mm/yy. See copyright conditions at end.

2007: Nov, Dec.

1/10/2007
"Jesus Is Yahweh ... A comparison of the Old and New Testaments provides powerful testimony to Jesus' 
identity as Yahweh. Support for this is found, for example, in Christ's crucifixion. In Zechariah 12:10 Yahweh 
is speaking prophetically: `They will look on me, the one they have pierced.' Though Yahweh is speaking, 
this is obviously a reference to Christ's future crucifixion. We know that `the one they have pierced' is Jesus, 
for He is described this same way by the apostle John in Revelation 1:7. ... The Septuagint provides us with 
additional insights on Christ's identity as Yahweh. The Septuagint is a Greek translation of the Hebrew Old 
Testament that dates prior to the birth of Christ. It renders the Hebrew phrase for `I AM' (God's name) in 
Exodus 3:14 as ego eimi. On a number of occasions in the Greek New Testament, Jesus used this term as a 
way of identifying Himself as God. For example, in John 8:24 (NASB) Jesus declared, `Unless you believe 
that I am [I AM or ego eimi] He, you shall die in your sins.' The original Greek text for this verse does not 
have the word he. The verse is literally, `If you do not believe that I AM, you shall die in your sins.' Then, 
according to verse 28, Jesus told the Jews, `When you lift up the Son of Man, then you will know that I am 
[I AM, or ego eimi] He.' Again, the original Greek text reads, `When you lift up the Son of Man, then you 
will know that I AM' (there is no he). Jesus purposely used the phrase as a means of pointing to His 
identity as Yahweh. It is also highly revealing that Old Testament passages about Yahweh were directly 
applied to Jesus in the New Testament. For instance, Isaiah 40:3 says: `In the desert prepare the way for the 
LORD [Yahweh]; make straight in the wilderness a highway for our God [Elohim].' Mark's Gospel tells 
us that Isaiah's words were fulfilled in the ministry of John the Baptist preparing the way for Jesus Christ 
(Mark 1:2-4). Still another illustration is Isaiah 6:1-5, where the prophet recounts his vision of Yahweh 
`seated on a throne, high and exalted' (verse 1). He said, `Holy, holy, holy is the LORD [Yahweh]
Almighty; the whole earth is full of his glory' (verse 3). Isaiah also quotes Yahweh as saying: `I am the 
LORD; that is my name! I will not give my glory to another' (42:8). Later, the apostle John-under the 
inspiration of the Holy Spirit-wrote that Isaiah `saw Jesus' glory' (John 12:41). Yahweh's glory and Jesus' 
glory are equated." (Rhodes, R., "Reasoning from the Scriptures with the Jehovah's Witnesses," [1993], 
Harvest House: Eugene OR, Reprinted, 2006, pp.62-64. Emphasis original)

4/10/2007
"[Jn ]6:35 I am. The first of seven self-descriptions of Jesus introduced by `I am' (see 8:12; 9:5; 10:7,9; 
10:11,14; 11:25; 14:6; 15:1,5). In the Greek the words are solemnly emphatic and echo Ex 3:14. the bread of life. 
May mean `the bread that is living' and/or `the bread that gives life.' What is implied in v. 33 is now made 
explicit and repeated with minor variations in vv. 41,48,51." (Barker, K.*, ed., "The NIV Study Bible," 
Zondervan: Grand Rapids MI, 1985, p.1607)

4/10/2007
"[Jn ]8:24 believe. See note on 1:7. I am. Jesus echoes God's great affirmation about himself (see v. 58; 
see also notes on 6:35; Ex 3:14)." (Barker, K.*, ed., "The NIV Study Bible," Zondervan: Grand Rapids MI, 
1985, p.1612)

4/10/2007
"[Jn ]8:58 I am! solemnly emphatic declaration echoing God's great affirmation in Ex 3:14 (see vv. 24,28; 
see also note on 6:35). Jesus did not say `I was' but `I am,' expressing the eternity of his being and his 
oneness with the Father (see 1:1). With this climactic statement Jesus concludes his speech that began with 
the related claim, `I am the light of the world' (v. 12). 8:59 to stone him. The Jews could not interpret Jesus' 
claim as other than blasphemy, for which stoning was the proper penalty (Lev 24:16)." (Barker, K.*, ed., "The 
NIV Study Bible," Zondervan: Grand Rapids MI, 1985, p.1614)

7/10/2007
"[Rom] 10:9 Jesus is Lord. The earliest Christian confession of faith (cf. 1 Co 12:3), probably used at 
baptisms. In view of the fact that `Lord' (Greek kyrios) is used over 6,000 times in the Septuagint (the 
Greek translation of the OT) to translate the name of Israel's God (Yahweh), it is clear that Paul, when using 
this word of Jesus, is ascribing deity to him. in your heart In Biblical terms the heart is not merely the seat 
of the emotions and affections, but also of the intellect and will. God raised him from the dead. A bedrock 
truth of Christian doctrine (see 1 Co 15:4,14,17) and the central thrust of apostolic preaching (see, e.g., Ac 
2:31-32; 3:15; 4:10; 10:40). Christians believe not only that Jesus lived but also that he still lives. will be 
saved. In the future tense. Paul is thinking of final salvation-salvation at the last day." (Barker, K.*, ed., 
"The NIV Study Bible," Zondervan: Grand Rapids MI, 1985, p.1721)

7/10/2007
"[1Cor] 12:3 `Jesus be cursed'... `Jesus is Lord.' One who is regenerated by the Holy Spirit cannot 
pronounce a curse on Jesus; rather, he is the only one who from the heart can confess, `Jesus is Lord' (cf. Jn 
20:28; also 1Jn 4:2-3). The Greek word for `Lord' here is used in the Greek translation of the OT (the 
Septuagint) to translate the Hebrew name Yahweh (`the LORD'). (Barker, K.*, ed., "The NIV Study Bible," 
Zondervan: Grand Rapids MI, 1985, p.1750)

7/10/2007
"Jesus as Jehovah The amount of material in the Bible supporting the teaching that Jesus Christ is 
Jehovah God is actually quite staggering. Here we can summarize only some of the remaining highlights. 
Mention has already been made of Philippians 2:9-11, which says that Jesus has been given `the name 
which is above every name,' the name Lord, or Jehovah. Even clearer is Romans 10:9-13. Here we are told 
to confess Jesus as Lord (vv. 9-10), confident that no one trusting in him, that is, in Jesus, the rock over 
which the Jews stumbled, will be disappointed (v. 11; cf. 9:33), because he is Lord for both Jew and Greek, 
rich to all who call upon him for salvation (v. 12). Then verse 13 concludes that whoever will call upon the 
name of the Lord will be saved. In context, this must be Jesus, because he is the Lord on whom all must 
call to be saved, as verses 9-12 have said; but the NWT translates `Lord' here as `Jehovah,' because it is a 
quote from Joel 2:32, where the original Hebrew has the divine name! Thus Jesus is here identified as 
Jehovah. Similar is 1 Peter 2:3, which is nearly an exact quotation from Psalm 34:8, where the Lord is 
Jehovah; but from verses 4-8 it is also clear that the Lord in verse 3 is Jesus." (Bowman, R.M., "Why You 
Should Believe in the Trinity: An Answer to Jehovah's Witnesses," [1989], Baker: Grand Rapids MI, Third 
printing, 1990, pp.108-109. Emphasis original)

7/10/2007
"Besides the name Jehovah and the title God, Jesus has other titles belonging exclusively to Jehovah. 
Jesus is the first and the last (Rev. 1:17; 22:13; cf. Isa. 44:6). He is the King of kings and Lord of lords (1 
Tim. 6:15; Rev. 17:14; 19:16). Used in a spiritual, ultimate sense, Jesus is revealed to be God by his having 
the titles Savior (Luke 2:11; John 4:42; 1 John 4:14; cf. Isa. 43:11; 45:21-22; 1 Tim. 4:10), Shepherd (John 
10:11; Heb. 13:20; cf. Ps. 23:1; Isa. 40:11), and Rock (1 Cor. 10:4; cf. Isa. 44:8). Jesus also receives the 
honors due to Jehovah God alone. He is to receive the same honor given to the Father (John 5:23). He is to 
be feared (Eph. 5:21), to receive absolute love (Matt. 10:37), and to be the object of the same faith we have in 
God (John 3:16; 14:1). He receives prayer (John 14:14; Acts 7:59-60 compared with Luke 23:34, 46; Rom. 
10:12-13; 1 Cor. 1:2; etc.), worship (Matt. 28:17; Heb. 1:6), and sacred service (Rev. 22:3)." (Bowman, R.M.*, 
"Why You Should Believe in the Trinity: An Answer to Jehovah's Witnesses," [1989], Baker: Grand Rapids 
MI, Third printing, 1990, p.109. Emphasis original)

7/10/2007
"Jesus also possesses the unique characteristics, or attributes, of God. He is exactly like God, the very image 
of his Father (Col. 1:15; Heb. 1:3). All the fullness of God's nature dwells in Christ in bodily form (Col. 2:9). In 
another book the JWs make this interesting comment on Colossians 2:9: `Being truly `divinity,' or of `divine 
nature,' does not make Jesus as the Son of God coequal and coeternal with the Father, any more than the 
fact that all humans share `humanity' or `human nature' makes them coequal or all the same age.' Of course 
people who share human nature are not the same age, but that is in keeping with the fact that all human 
beings have a beginning. But the point is that just as a human son is just as `human' as his father, so Jesus 
Christ, who is said in Colossians 2:9 to be fully `divine,' is therefore no less divine than his Father." 
(Bowman, R.M., "Why You Should Believe in the Trinity: An Answer to Jehovah's Witnesses," [1989], 
Baker: Grand Rapids MI, Third printing, 1990, pp.109-110)

7/10/2007
"The Bible also names specific attributes unique to God that are possessed by Christ. He is self-existent 
(John 5:26); unchanging (Heb. 1:10-12; 13:8); eternal (John 1:1-2; 8:58; 17:5; Col. 1:17; Heb. 1:2, 12), 
omnipresent, an attribute that JWs deny even to God (Matt 18:20; 28:20; Eph. 1:23; 4:10; Col. 3:11); and 
beyond human comprehension (Matt. 11:25-27). This last point bears emphasizing. The biblical teaching that 
Jesus Christ is Jehovah, the Lord of all, God in the flesh, is found throughout the New Testament. Yet it 
remains hidden from those who seek God on their own terms, who demand that he be comprehensible to 
them. No one can know that Jesus Christ is the Lord Jehovah apart from the revelation of the Holy Spirit (1 
Cor. 12:3)." (Bowman, R.M., "Why You Should Believe in the Trinity: An Answer to Jehovah's Witnesses," 
[1989], Baker: Grand Rapids MI, Third printing, 1990, p.110)

16/10/2007
"THE DEITY OF JESUS CHRIST Here we arrive at the staggering truth which lies at the heart of the 
Christian religion, that Jesus Christ while true man was also true God. This is one of Christianity's 
distinctives. Jews and Muslims also acknowledge one supreme God, and revere the patriarchs and prophets 
of the OT, but in the claims made for Jesus Christianity stands alone." (Milne, B., "Know the Truth: A 
Handbook of Christian Belief," [1982], Inter-Varsity Press: Leicester UK, 1988, Fifth printing, p.128. Emphasis 
original)

16/10/2007
"DIRECT STATEMENTS OF DEITY The texts which assert the deity of Christ are predictably among the 
most debated in the entire NT. In several the grammatical evidence calls for hesitation before interpreting 
them as assertions of Christ's Godhood. But in at least eight passages the clear weight of relevant evidence 
supports our reading them as straightforward assertions of the deity of Christ: `Christ, who is God over all, 
forever praised!' (Rom. 9:5) `About the Son he [God] says, "Your throne, O God, will last for ever and ever".' 
(Heb. 1:8) `In the beginning was the Word, and the Word was with God, and the Word was God.' (Jn. 1:1-2) 
'No-one has ever seen God, but God the only Son, who is at the Father's side, has made him known.' (Jn. 
1:18) `The glorious appearing of our great God and Saviour, Jesus Christ.' (Tit. 2:13) `Thomas answered, 
"My Lord and my God!" ' (Jn. 20:28) `The righteousness of our God and Saviour Jesus Christ.' (2 Pet. 1:1) 
`The church of God, which he bought with his own blood.' (Acts 20:28) The NT contains numerous other 
verses which possibly, though not definitely, imply the deity of Christ (e.g., Mt. 1:23; Jn. 17:3; Col. 2:2; 2 
Thes. 1:12; 1 Tim. 1:17; Jas. 1:1; 1 Jn. 5:20). The eight texts quoted above are sufficient to establish the 
biblical position beyond doubt; there is, however, much more material." (Milne, B., "Know the Truth: A 
Handbook of Christian Belief," [1982], Inter-Varsity Press: Leicester UK, 1988, Fifth printing, p.128-129. 
Emphasis original)

16/10/2007
"JESUS' IDENTITY WITH YAHWEH/JEHOVAH The NT attributes to Jesus many of the perfections of 
Yahweh (or, Jehovah), the creator/redeemer God of the OT. There are seven main points of identity. God's 
name When the OT was translated into Greek in the 2nd and 3rd centuries BC (the Septuagint), the sacred 
name of God, YHWH, usually rendered Yahweh or Jehovah, was translated by the Greek word Kyrios 
(Lord); there are approaching 7,000 instances of this. This sacred and exalted title was attributed directly 
to Jesus (Rom. 10:9; 1 Cor. 12:3; Phil. 2:11; etc., cf. also Lord of lords, 1 Tim. 6:15; Rev. 17:14; 19:16). 
Indeed the confession Jesus is Lord is probably the earliest confession of faith (Rom. 10:9; 1 Cor. 12:3; 2 
Cor. 4:5). On several occasions NT writers apply OT passages concerning Yahweh directly to Jesus (Acts 
2:34f.; Rom. 8:34; Heb. 10:12f.; 1 Pet. 3:22 apply Ps. 110:1. Rom. 10:13 applies Joel 2:32. Phil. 2:9-11 applies Is. 
45:23. Jn. 12:41 applies Is. 6:10. Eph. 4:8 applies Ps. 68:18). These passages clearly identify Jesus with 
Yahweh. Another link is provided by self-designations of God appropriated by Jesus or referred to him. 
Supremely significant is the I AM (Ex. 3:14; cf. Jn. 8:58; 6:35; 8:12,24; 11:25; 14:6; 18:5f.; Mk. 14:62). Others 
are bridegroom (Is. 62:5; Je. 2:2; Ezk. 16:8; cf. Mk. 2:19f.; Jn. 3:29; 2 Cor. 11:2; Rev. 19:7); shepherd (Pss. 
23:1; 80:1; Is. 40:11; Ezk. 34:15; cf. Jn. 10:11-16; Heb. 13:20; 1 Pet. 2:25; 5:4); the first and the last (Is. 44:6; 
48:12; cf. Rev. 2:8; 22:13)." (Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], Inter-
Varsity Press: Leicester UK, 1988, Fifth printing, pp.129-130. Emphasis original)

16/10/2007
"God's glory God's glory is the visible manifestation of his majesty (Ex. 24:15-18; 40:34f.; Lv. 9:6,23f.; 2 Ch. 
7:1-3; Is. 6:1-4; Ezk. 1:28). In Judaism it served as a reverential substitute for the sacred name itself. God's 
glory is incommunicable (Is. 42:8; 48:11), yet the NT speaks of Isaiah 6:1f. as the manifestation of Jesus' 
glory (Jn. 12:41), and of Jesus as the manifestation of the glory of God (1 Cor. 2:8; 2 Cor. 4:4; Heb. 1:3; Jas. 
2:1; cf. Jn. 17:5)." (Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], Inter-Varsity Press: 
Leicester UK, 1988, Fifth printing, p.130. Emphasis original)

16/10/2007
"God's worship To offer worship to any other being than the LORD God (Yahweh) was for the Jew 
unthinkably offensive, the most fundamental of all sins (Ex. 20:3-6; Dt. 6:4f.,13-15). Yet the earliest disciples, 
Jews to a man, directed worship to Jesus. It is this fact which, despite their comparative infrequency, makes 
the NT ascriptions of deity to Christ so overwhelmingly impressive. Doxologies are ascribed to Christ (Rom. 
9:5; 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:5f.); two are addressed to both Father and Son (Rev. 5:13; 7:10). Prayers 
are addressed to Christ (Acts 7:59f.; 9:13f.; 1 Cor. 16:22; Rev. 22:20). OT worship passages are transferred 
from Yahweh to Christ (Is. 8:13f. in Rom. 9:33; 1 Pet. 2:7f.; 3:15; the Septuagint version of Dt. 32:43 in Heb. 
1:6). Worship is used in connection with Christ: in the Septuagint the common translation of shalah 
(worship, bow down) is proskyneia. In Jesus' teaching it describes the attitude we should adopt to God 
alone (Mt. 4:10). The evangelists, however, use the word to describe people's attitude to Jesus (Mt. 2:2,8,11; 
14:33; Mk. 5:6; Jn. 9:38). Hence the reaction of the disciples to the risen Christ is typical: `they worshipped 
him' (Mt. 28:17; Lk. 24:52), a response echoed by the angelic company of heaven: `Worthy is the Lamb, who 
was slain, to receive ... honour and glory and praise!' (Rev. 5:12), an unambiguous assertion of deity." 
(Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], Inter-Varsity Press: Leicester UK, 
1988, Fifth printing, p.130. Emphasis original)

16/10/2007
"God's creation That Yahweh created all things and is therefore Lord of all was axiomatic for OT faith (Gn. 
1:1f.; Pss. 33:6-9; 148:5f.; Is. 42:5; 48:13; 51:9-16). Yet the NT freely applies this divine function to Jesus. 
God's creative work had four aspects: (i) God brought the world into being at the first; (ii) he preserves and 
sustains all things; (iii) he is leading the created universe to its end or goal; (iv) he will bring about the new 
creation. All four aspects are referred to Jesus. Through him all things came to be (Jn. 1:1,3; Heb. 1:3; cf. Col. 
1:16; 1 Jn. 1:1); he is the sustainer and upholder of all things (Mt. 28:18; 1 Cor. 8:6; Col. 1:17; Heb. 1:3); he is 
the one in whom the universe is destined to be brought to its goal (Rom. 11:36; Eph. 1:9f.; Col. 1:16); and the 
`new creation' is nothing other than the realization of the purpose of God in Jesus Christ (Is. 65:17; 66:22 
`Behold, I [Yahweh] will create new heavens and a new earth', cf. Jn. 3:5; 20:22; 2 Cor. 5:17; Phil. 3:20; Col. 
3:10; 2 Pet. 3; Rev. 21-22)." (Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], Inter-
Varsity Press: Leicester UK, 1988, Fifth printing, pp.130-131. Emphasis original)

16/10/2007
"God's salvation Yahweh is a saviour God, another bedrock of OT conviction. In contrast with other 
gods, he alone has power to save: `I, even I am the LORD, and apart from me there is no saviour' (Is. 43:11; 
cf. 45:21; Je. 3:23; 11:12). His deliverance came frequently by way of human `saviours' (Jos. 10:6; Jdg. 2:16,18; 
6:14f.), but the forgiving of sins and the raising from death to eternal life are prerogatives of God alone. Yet 
the NT attributes these to Jesus. At birth he was hailed as the one who `will save his people from their sins' 
(Mt. 1:21). He claimed the power to grant forgiveness (Mk. 2:7-10; Lk. 7:48) and is seen as the saviour of 
sinners (Jn. 3:17; Acts 4:12; 5:31; 15:11; Gal. 1:4; Eph. 5:23; Heb. 7:25; Rev. 1:5). He raised the dead (Mk. 5:35-
43; Lk. 7:11-17,22; Jn. 11) and through him eternal life is given now to all who believe in him (Mk. 10:21; Jn. 
3:16; 5:24; 1 Jn. 5:11f.) and will be fully experienced by them in the future (Mk. 10:30; 1 Cor. 15:22f.,54; 1 Thes. 
1:10; 2 Tim. 1:10)." (Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], Inter-Varsity Press: 
Leicester UK, 1988, Fifth printing, p.131. Emphasis original)

16/10/2007
"God's judgment For the OT Yahweh alone is judge. His holiness and majesty are essentially expressed in 
his righteous judgments (Dt. 32:4; Ps. 99; Is. 5:16). Certain forms of divine judgment were realized through 
human agents (Dt. 1:16f.; Is. 10:5; 45:1), but final judgment was God's prerogative (Dn. 7:9f.; Ec. 12:14; Joel 
2:31). Once again these uniquely divine functions are both claimed by Jesus and freely attributed to him (Mt. 
25:31-46; Mk. 8:38; Jn. 5:22-30; Acts 17:31; 2 Cor. 5:10; 2 Thes. 1:7-10; Rev. 14:14-20). At the Last Day Jesus 
will submit `the secrets of men' (Rom. 2:16) to definitive, divine judgment." (Milne, B., "Know the Truth: A 
Handbook of Christian Belief," [1982], Inter-Varsity Press: Leicester UK, 1988, Fifth printing, p.131. Emphasis 
original)

16/10/2007
"God's witness One final link between Jesus and Yahweh may be noted. In the OT God commissions his 
people ` "You are my witnesses," declares the LORD' (Is. 43:10); yet in Acts 1:8 Jesus sends out his apostles 
with identical words `You will be my witnesses'." (Milne, B., "Know the Truth: A Handbook of Christian 
Belief," [1982], Inter-Varsity Press: Leicester UK, 1988, Fifth printing, pp.131-132. Emphasis original)

16/10/2007
"While we have clearly seen that the NT writers on occasion state straightforwardly that Jesus is God, their 
mainly Jewish cast of mind expresses the conviction most naturally in terms of Jesus doing what only God 
could properly do. Their attribution of deity to Jesus Christ is therefore stated less frequently in 
metaphysical equations (`Jesus is God') than in assertions that he participates in the strictly incommunicable 
attributes and functions of God. Thus the staggering truth is unfolded: Jesus, the man who walked the 
streets of Nazareth, sweated in Gethsemane and died on the cross at Calvary, is to be identified with 
Yahweh, the creator-redeemer God." (Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], 
Inter-Varsity Press: Leicester UK, 1988, Fifth printing, p.132)

16/10/2007
"Trinitarian references The deity of Christ is confirmed by passages which identify him with the Father 
and the Spirit in the Godhead (Mt. 28:19; Jn. 14:15-23; 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 1:3-14; 2:18,22; 3:14-17; 
4:4-6; Rev. 1:4f.)." (Milne, B., "Know the Truth: A Handbook of Christian Belief," [1982], Inter-Varsity Press: 
Leicester UK, 1988, Fifth printing, p.132. Emphasis original)


28/10/2007
"The doctrine of the deity of Christ is crucial to the Christian faith. `What think you of Christ?' is the 
paramount question of life (cf. Matt. 16:15; 22:42). Surely Jesus Christ is the greatest of all men, but he is 
infinitely more than mere man. It can be demonstrated that he is God in several ways.... His identification 
with the Old Testament Jehovah. Things that are in the Old Testament said of Jehovah are in the New 
Testament said of Christ. He was the creator (Ps. 102:24-27; Heb. 1:10-12), was seen by Isaiah (Isa. 6:1-4; 
John 12:41), was to be preceded by a forerunner (Isa. 40:3; Matt. 3:3), disciplines his people (Num. 21:6f.; 1 
Cor. 10:9), is to be regarded as holy (Isa. 8:13; 1 Pet. 3:15), is to lead captivity captive (Ps. 68:18; Eph. 4:8), 
and is to be the object of faith (Joel 2:32; Rom. 10:9, 13)." (Thiessen, H.C.* & Doerksen, V.D., "Lectures in 
Systematic Theology," [1949], Eerdmans: Grand Rapids MI, Revised, 1977, pp.92-93. My emphasis)

29/10/2007
"It remains that we consider the explicit assertions that Jesus Christ is Jehovah and God. These assertions 
are neither few nor obscure. ... Now we find certain prophetic declarations in the Old Testament regarding 
Jehovah fulfilled, as ruled by the New Testament, in Christ Jesus. This is, perhaps, the most conclusive 
evidence that could be adduced-an inspired interpretation of an inspired text ... `The voice of him that crieth 
in the wilderness, Prepare ye the way of Jehovah, make straight in the desert a highway for our God.' - 
 Isai. xl. 3. `This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the 
wilderness, Prepare ye the way of the Lord.' - Matt. iii. 3. Now John Baptist's voice, without controversy, 
was heard in the wilderness, preparing the way for Christ. Therefore, Christ is Jehovah, our God." 
(Bickersteth, E.H., "The Trinity : Scripture Testimony to the One Eternal Godhead of the Father, and of the 
Son, and of the Holy Spirit," [1957], Kregel: Grand Rapids MI, Third Printing, 1965, pp.71-72)

29/10/2007
"`Sanctify Jehovah of hosts himself; and let him be your fear, and let him be your dread. And he shall be for 
a sanctuary; but ... a stone of stumbling and for a rock of offence to both the houses of Israel.' - Isai. 
viii.13, 14. `Unto you therefore which believe he (Christ) is precious; and a rock of offence, even to but for 
a stone of stumbling them which stumble at the word, being disobedient.' - 1 Pet. ii. 7,8. The stone of 
stumbling, as Isaiah affirms, is `Jehovah of hosts himself,' but as Peter interprets it, (for he is referring to 
what is contained in the Scripture, ver. 6,) this stone is Christ. Therefore Christ is Jehovah of hosts himself." 
(Bickersteth, E.H., "The Trinity : Scripture Testimony to the One Eternal Godhead of the Father, and of the 
Son, and of the Holy Spirit," [1957], Kregel: Grand Rapids MI, Third Printing, 1965, p.73)

29/10/2007
"`And I (Jehovah, which stretcheth forth the heavens, etc., see ver. 1) will pour upon the house of David, 
and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon me 
whom they have pierced.' - Zech. xii. 10. And again another Scripture saith, `They shall look on him 
(Christ) whom they pierced.' - John xix. 37. The prophet declares the one who is pierced is Jehovah 
speaking of himself, but according to John's inspired interpretation, Christ crucified is here predicted. 
Therefore Christ is `Jehovah which stretcheth forth the heavens, and layeth the foundation of the earth, and 
formeth the spirit of man within him.'" (Bickersteth, E.H., "The Trinity : Scripture Testimony to the One 
Eternal Godhead of the Father, and of the Son, and of the Holy Spirit," [1957], Kregel: Grand Rapids MI, 
Third Printing, 1965, p.73)

29/10/2007
"`Mine eyes have seen the King, Jehovah of hosts.' - Isai. vi. 5. `These things said Esaias, when he saw 
his glory and spake of him.' - John xii. 41. The message recorded determines the occasion to be the same. 
Therefore Jesus Christ, of whom the inspired apostle is speaking, is Jehovah of hosts, before whom the 
seraphim veiled their faces in lowliest adoration." (Bickersteth, E.H., "The Trinity : Scripture Testimony to 
the One Eternal Godhead of the Father, and of the Son, and of the Holy Spirit," [1957], Kregel: Grand Rapids 
MI, Third Printing, 1965, p.73) 

29/10/2007
"`I (Jehovah) have sworn by myself ... that unto me every knee shall bow, every tongue shall swear.' - 
Isai. xlv. 23. `We shall all stand before the judgment-seat of Christ. For it is written, As I live, saith 
the Lord, every knee shall bow to me, and every tongue shall confess to God.' - Rom. xiv. 10, 11. Paul 
incontrovertibly establishes his assertion, that we shall stand at the judgment-seat of Christ, by this 
solemn oath of Jehovah, recorded by Isaiah. Therefore, Christ is Jehovah, who says, (ver. 21,) `There 
is no God else beside me; a just God and a Saviour: there is none beside me.' When we remember the 
solemn protest of Him who calls himself the jealous God-`I am Jehovah: that is my Name: and my glory 
will I not give to another:' [Isai. xlii. 8] -and when we reflect on the awful judgments denounced on 
those who render to the creature the supreme worship due to the Creator, the above comparison of 
Scripture with Scripture, wherein the Holy Ghost interprets, explains, and applies his own language, 
presents the most irrefragable proof that Jesus Christ is the Eternal, Increate, Alone, Jehovah of hosts, 
the Highest, the Lord our God." (Bickersteth, E.H., "The Trinity: Scripture Testimony to the One 
Eternal Godhead of the Father, and of the Son, and of the Holy Spirit," [1860], Kregel: Grand Rapids MI, 
Third Printing, 1965, pp.73-74)

29/10/2007
"And here may be the most convenient place to introduce a few remarks on the witness we derive from the 
word `Lord.' No doubt it is often used by classical, and sometimes by the sacred writers, as a human 
appellation. But then the facts remain, that it is the word, equivalent to Adonai, which the Jews, through 
their reluctance to pronounce the awful name Jehovah, continually employed as its synonym; that it is the 
word by which Jehovah is uniformly translated by the Septuagint, even in Exodus vi. 3; and further, that 
standing by itself in the New Testament, it designates in multiplied passages the Infinite Father. We must 
look; therefore, broadly to its general use by Christ and his apostles. And what is the result? The word 
Kurios occurs 737 times in the New Testament-of these, in 18 instances it is confessedly applied to man 
or men. In 54 instances it appears in the discourses and parables of Christ, where the master, described as 
Lord, represents or typifies the Father or himself: and in 665 cases, the vast remainder, it is applied 
indiscriminately to the Eternal Father or to the Son. ... Now in these eighteen instances (with scarcely an 
exception) there was not the remotest possibility of divine worship being intended to the person thus 
designated: indeed, in twelve of these cases, the word is in the plural. But what of those very numerous 
instances in which it is applied to Jesus Christ? Therein he is described as `Lord of all:' [Acts x. 36.] as the 
Lord, even Jesus, he appeared to Saul in vision [Acts ix. 17.]: as the Lord, Paul besought him to remove his 
thorn in the flesh [2 Cor. xii. 8, 9.]: he is declared to be the second man, the Lord from heaven [1 Cor xv. 47.]: 
and as the Lord, the righteous Judge, he will give a crown of righteousness to all them that love his 
appearing [2 Tim. iv. 8.]. Now to one thus described as Lord, seeing that the name is applied to the Father 
and the Son indiscriminately, so that, in many places, the difficulty is very great of knowing whether the 
Eternal Father or the Lord Jesus Christ be intended, the risk of ascribing divine worship would be imminent 
indeed. The collation of two passages from the Old, with two passages from the New Testament, seems to 
clinch the argument: `Hear, O Israel: the LORD our God is one LORD' (Kurios ho Theos emon, Kurios eis 
esti-LXX)-Deut. vi. 4. `There is one Lord' (eis Kurios) Eph. iv. 5. `And the LORD shall be king over all the 
earth. In that day shall there be one Lord, and his name One (Kurios eis kaito onoma autou en-LXX)-
Zech. xiv. 9. `To us...... there is...... one Lord (eis Kurios) Jesus Christ, by whom are all things, and we by 
him.'-1 Cor. viii. 6. Here the apostle uses the very words to which the Jews clung with such tenacity as 
establishing the fundamental truth of the Unity of God; and adopting the very words of the common 
version, the Septuagint, applies them to Jesus Christ. There appears, therefore, in this name of Christ, as 
used in the New Testament, explicit declaration that he is the Eternal Jehovah." (Bickersteth, E.H., "The 
Trinity : Scripture Testimony to the One Eternal Godhead of the Father, and of the Son, and of the Holy 
Spirit," [1957], Kregel: Grand Rapids MI, Third Printing, 1965, pp.75-76.. Emphasis original)

31/10/2007
Jesus Is Jahweh Not only is Jesus called God in the New Testament but he is called Lord in quotations 
from the Old Testament where the Old Testament word is Jahweh. In the prophecy of Zacharias (Luke 1:76) 
it is said of John the Baptist, `And thou, child, shalt be called Prophet of the Most High; thou shalt go 
before the face of the Lord to prepare his ways.' It is obvious that Luke understood this prophecy as 
referring to John as the forerunner of Jesus. But Zacharias was alluding to Malachi 3:1 in which the word 
`the Lord' is Jahweh. `Behold I will send my messenger and he shall prepare the way before me, saith Jahweh 
of hosts:' Thus `the Lord,' whose ways John was to prepare, is none other than Jahweh Himself. Paul gives 
great emphasis to the prophecy of Joel. `Whosoever will call upon the name of the Lord will be saved' (Rom. 
10:13). It is clear in the context that Paul is calling Christ `the Lord,' but in Joel 2:32, in the phrase, 
`Whosoever shall call upon the name of the Lord shall be delivered,' `the Lord' in the Hebrew text is Jahweh. 
In the Romans 14:10 reference to the judgment of the saints, Paul adds a quotation from Isaiah 45:23. `As I 
live saith the Lord, every knee will bow to me and every tongue will confess to God:' That Jahweh is the 
speaker in Isaiah's words is evident from verses 24 and 25. These passages indicate that Christ and God and 
Jahweh are one." (Buswell, J.O., Jr., "A Systematic Theology of the Christian Religion," [1962], Zondervan: 
Grand Rapids MI, Vol. I, 1968, Second printing, pp.104-105. Emphasis original)

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