False Prophets of the Watchtower

A Critical Examination
of the Jehovah's Witnesses' Watchtower Doctrine
by Jon Anonym
Copyright 2006 20!2 by Jon Anonym
All "ights "eserve#
A $mashwor#s E#ition
Chapter One %alse &rophets of the Watchtower
Chapter Two Does a &erson &ossess a $o'l(
Chapter Three Jer'salem was not Destroye# in 60) *+C+, an# Christ #i# not "et'rn at -is $econ#
Coming in !.!/
Chapter Four -eaven is not 0imite# to an Elite !//,000 Jehovah's Witnesses who "'le 1ver a
2reat Crow# on Earth %orever
Chapter Five 3n Defense of the 4rinity Doctrine5 Jes's Christ was not J'st a 6an, an# not the
Archangel 6ichael
Chapter One %alse &rophets of the Watchtower 74able of Contents8
It is not for you to know the times of the seasons
that the Father has established by his own authority ( Acts 1:7)
Are the Jehovah's Witnesses False Prophets?
What is a prophet( Accor#ing to the 1l# 4estament of the *ible a prophet is one 9who is a
spo:esman for 2o#+; Pictorial Bible Dictionary at 6<= >PBD?+ 2o#'s wor#s are place# in the
prophet's mo'th by 2o# 9thro'gh revelation, or as in the case of 6oses, thro'gh imme#iate
conversation with the theophany of 2o# >Exo#'s @@A!!?+ As it is written in De'teronomy !<A!<,
2o# state# regar#ing the prophet, 9738 will p't my wor#s in his mo'th5 an# he shall spea: 'nto them
all that 3 sho'l# comman# him+; >ibi#+?+
94hree wor#s are employe# in the 1l# 4estament to #esignate the prophet, namely, na!i, roeh, an#
ho"eh+ Each of the wor#s #esignates one who is a spo:esman for 2o#+; >PBD at BBBB ?+ 4he
-ebrew nabiy >na!i? 9means 'prophet,' whether a tr'e or false prophet, >cf+ De'teronomy !@A!C=?
>#ine$s %om&lete '(&ository Dictionary of )ld and *ew +estament ,ords? >#ine$s?+ 3n the 1l#
4estament, 9if what the 'prophet' sai# prove# to be wrong, he was to be :ille#,; >De'teronomy
!<A20?+ #ine$s at !).+
4he -ebrew naba means to 'prophesy' by inspiration >in pre#iction or simple #isco'rse?+ #ine$s,
=0!2 at !)<+ 9%alse prophets, altho'gh not empowere# by the #ivine spirit, are spo:en of as
prophesying alsoA 9+++ 3 have not spo:en to them, yet they prophesie#; >Jeremiah 2@A2!?+ 4he false
prophet is ro'n#ly con#emne# beca'se he spea:s a nonCa'thentic wor# D >EEe:iel !@A2C@?+ 73n8 the
biblical context 'to prophesy' can refer to anything from the frenEie# ecstacism of a false prophet to
the col# somber proclamation of 2o#'s F'#gment by an Amos or an 3saiah+ '4o prophesy' is m'ch
more than the pre#iction of f't're events+ 74he8 first concern of the prophet is to spea: 2o#'s wor#
to the people of his own time, calling them to covenant faithf'lness+; #ines, =0!2 at !)<+
3n the Gew 4estament the 2ree: for prophet, &ro&heteuo, means 'to be a prophet, to prophesy' an#
is 'se# with the primary meaning of telling forth the #ivine co'nsels, e+g+, 6t )A225 26A6<5 ! Cor
!!A/,=5 !@A.5 !/A!, @C=, 2/, @!, @.5 "ev !!A@; An#, it is 'se# 9of foretelling the f't're, e+g+, 6t !=A)5
Jn !!A=!5 ! &et !A!05 J'#e !/+; #ine$s /@.=, at !)<+ >see also &ro&hetes, #ine$s, /@.6?+
3n line with this broa# #efinition of prophet, the writers of the Gew 4estament were li:ewise
prophets who spo:e, or wrote, the wor# of 2o#5 inspire# expressions #esigne# to teach, reprove,
an# correct, enlighten, explain an# instr'ct+ 2o# also 'se# his Gew 4estament prophets to pre#ict
the f't're+
&a'l refers to believers within the congregation who prophesy, men an# women, an# a#monishes
those men who prophesy with their hea#s covere# >! Corinthians !!A/?+ -e conce#es at !
Corinthians !@A. that those who prophesie# #i# so only partially, an# emphasiEe# its importance at
! Corinthians !/A! where he wrote that Christians sho'l# strive eagerly for the gift of prophesy+
Within this expansive concept of prophecy is the narrower gift of foretelling f't're events, not as
mere hopef'l pre#ictions of expresse# opinions, b't pre#ictions that were statements of f't're facts+
&re#icting f't're events that came to pass is a mar: of the tr'e prophet of 2o#+ 4he 1l# 4estament
is rife with examples of prophetic pre#ictions s'ch as 3saiah an# Jeremiah's forewarning that
*abylon wo'l# #estroy Jer'salem an# J'#ea, which occ'rre# in the 6
th
cent'ry *+C++ $imilarly in
the Gew 4estament, prophetic writers an# spea:ers warne# of f't're inevitable events+ Chief among
them was Jes's Christ, the greatest prophet of all who, among other things, spo:e of the en# times
that are to occ'r, the pen#ing 2reat 4rib'lation, coming persec'tions 'pon 2o#'s chosen, an#
Armage##on as #escribe# in 6atthew chapter 2/+ 1f significance are the eschatological writings in
the *oo: of "evelation to John where in highly symbolic fashion, the en# of the age an# the
Almighty's F'#gment on man:in# is chronicle# in sobering #etail+
4he existence of 2o#'s prophets, who by #efinition m'st be inspire# by 2o#, #i# not cease with
firstCcent'ry Christians+ 4r'e inspire# prophets within the Christian ch'rch have spo:en in the name
of 2o# for the last 2,000 years+
Joel pre#icte# that in the latter #ays 2o# wo'l# po'r o't his spirit on all man:in#, or flesh, an# tr'e
believers will 'tter tr'e 2o#Cinspire# prophesy, as reiterate# by &eter at &entecost+
!) 3t will come to pass in the last #ays, 2o# says, that 3 will po'r o't a
portion of my spirit 'pon all flesh,
Ho'r sons an# yo'r #a'ghters shall prophesy, yo'r yo'ng men shall see
visions, yo'r ol# men shall see #reams+
!< 3n#ee#, 'pon my servants an# my han#mai#s 3 will po'r o't a portion
of my spirit in those #ays, an# they shall prophesy+ >Acts 2A!), !< *AB?
4his o'tpo'ring of the -oly $pirit enabling its recipients to prophesy was not a temporary inf'sion
limite# to those firstCcent'ry Christians+ &rophets are a #ivine instit'tion, in#ivi#'ally a part of
Christ's bo#y+ $ome members of Christ's bo#y are apostles, others teachers, an# others prophets, as
&a'l explaine# at ! Corinthians !2A2)C@!+ As s'ch, the bo#y of Christ to#ay wo'l# be incomplete
witho't the prophet, or spo:esman, for 2o#, an# no religio's organiEation that claims to be
Christian to#ay can be a legitimate representative of 2o# 'nless it recogniEes an# possesses within
itself as the bo#y of Christ the #ivine instit'tion of prophet+ $tate# another way, 2o#'s chosen
people m'st f'nction 'n#er the prophetic infl'ence of prophet, an# those who claim to spea: for
2o# m'st be inspire# prophets5 otherwise they cannot be 2o#'s >only? invisible organiEation on
earth, as the Watchtower $ociety incorrectly claims to be+
&rophets, among other things, serve to exhort an# strengthen the ch'rch >Acts !=A@2?5 they teach >2
&eter 2A!?, #efine 2o#'s will >Acts !@A!C@?, an# pre#ict the f't're >Acts 2!A!0A!!?+ 4hey are 9fille#
with power, with the spirit of the 0or#, with a'thority, an# with might; >6icah @A<?+ As s'ch they
cannot lie in this role beca'se 2o# #oes not lie an# they are incapable of gross error if they are tr'ly
2o#'s spo:esman or mo'thpiece+
4he Watchtower $ociety of the Jehovah's Witnesses claims to be 2o#'s one an# only tr'e prophet,
an# it is 2o#'s only an# excl'sive organiEation on earth+ All other religions >*abylon the 2reat?, it
teaches, are false religions f'nctioning 'n#er the power an# infl'ence of $atan+ 4hey writeA 9Whom
has 2o# act'ally 'se# as his prophet( D+ Jehovah's witnesses are #eeply gratef'l to#ay that the
plain facts show that 2o# has been please# to 'se them D+ 3t has been beca'se Jehovah thr'st o't
his han# of power an# to'che# their lips an# p't his wor#s in their mo'ths+; >w=. y!= pp+/0C/!
pars+ !@C!/? Elsewhere they proclaim, 9As Jehovah reveale# his tr'ths by means of the firstC
cent'ry Christian congregation so he #oes to#ay by means of the present #ay Christian
congregation+ 4hro'gh this agency he is having carrie# o't prophesying on an intensifie# an#
'nparallele# scale+ All this activity is not an acci#ent+ Jehovah is the one behin# it all+; >w6/ 6I!= p+
@6= par 22?
4he Watchtower $ociety has a long trac: recor# of claiming it is 2o# who p't -is wor#s into their
mo'ths, in !.06 writing in part, 9+++ the tr'ths 3 present, as 2o#'s mo'thpiece D+; -ion ,atch
+ower, J'ly !=, !.06, 2@0?, an# 94o#ay, Jehovah provi#es instr'ction by means of the 'faithf'l
stewar#,'; >Pay Attention to .ourself and to All the Flock, !@?+ 4hey also claim that 9Go man can
properly interpret prophecy, an# the 0or# sen#s his angels to transmit correct information to his
people+; >,atchtower %ebr'ary !=, !.@6, @2?+ 4he Watchtower $ociety teaches that it is 9+++
commission7e#8 to spea: as a 'prophet' in -is name D 9 >,atchtower 6arch !=, !.)2, !<.?, an#
that they 9are commission7e#8 to serve as the mo'thpiece an# active agent of Jehovah D+
commissione# to spea: as a prophet in the name of Jehovah+; +he *ations /hall 0now that I Am
1eho!ah, ==, 62+ An# with respect to the Watchtower $ociety &resi#ent Joseph %ran:lin
"'therfor#'s faile# prophecy that in !.2= the #ea# wo'l# be res'rrecte#, the Watch 4ower state#,
9this chronology is not of man, b't of 2o# D the a##ition of more proofs removes it entirely from
the realm of chance into proven certainty D+ the chronology of present tr'th 7is8 not of h'man
origin+; ,atch +ower J'ly !, !.22, 2!)?
Accor#ingly, it is beyon# J'estion that the Watchtower $ociety teaches an# proclaims that they are
9prophets of 2o#; by their own a#mission, that they are the excl'sive spo:esmen an# mo'thpiece
for Almighty 2o#, that 2o# p'ts -is wor#s in their mo'ths, an# that they believe that their #octrine
an# prophetic pre#ictions were, an# are, transmitte# to them by 2o# an# to no one else+ *eca'se the
Watchtower $ociety claims to be 2o#'s prophets, the wor#s they convey m'st be inspire# by 2o#+
4hey cannot now, after being expose#, #eny 2o#ly inspiration+ 3t is logically an# script'rally
impossible for them to claim to be 2o#'s excl'sive prophet, yet also claim that 2o#'s #elivere#
wor#s are not inspire# by 2o#+
4he iss'e a##resse# in this article is whether the Watchtower $ociety writers an# teachers are false
prophets+ 4he *ible warns 's repeate#ly that there will be false prophets an# false teachers among
's5 those who claim to spea:, teach an# pre#ict the f't're on behalf of 2o# >6atthew )A!=, 225
2/A!!, 2/5 2 &eter 2A!!?+ 4his J'estion regar#ing false prophets can be bro:en #own into two s'bC
categories+ %irst, are the prophet's teachings on biblical #octrine tr'e or false(
While #octrine per se cannot be proven right or wrong with oneCh'n#re#Cpercent certainty, that
#egree of proof is not necessary to prove a prophet is not en#orse# by the Almighty+ 0ower
stan#ar#s of proof are ro'tinely 'se# in o'r K+$+ F'#icial system to convict people of capital crimes,
reJ'iring only proof beyon# a reasonable #o'bt, not oneCh'n#re#Cpercent certainty+ 3n civil cases
liability can be fixe# base# on a prepon#erance of the evi#ence, F'st over fifty percent+
4he evi#ence presente# here in this boo:, an# elsewhere, establishes beyon# a reasonable #o'bt
that the Watchtower $ociety are false prophets with respect to core Christian #octrine beca'se their
teachings are profo'n#ly in error+ 4his boo: examines in great #etail the following false
Watchtower teachingsA a? that man #oes not have a so'l >spirit? that contin'es to exist in an
immaterial state following #eath5 b? only !//,000 anointe# Jehovah's Witnesses go to heaven5 c? a
2reat Crow# of JehovahLs Witnesses will live forever on a para#ise earth to be r'le# over by Jes's
Christ an# an elite r'ling class of !//,000 Jehovah's Witnesses from heaven5 #? that man can be
9e#'cate#; to a state of perfection5 e? that Jes's Christ is only me#iator between 2o# an# the
!//,000, an# that only the !//,000 are parties to the Gew Covenant #escribe# at Jeremiah @!A@!C
@/5 f? that man is acJ'itte# of his sins at #eath, an# that no man is p'nishe# for sins committe# in
this life b't only for sins committe# #'ring the 'pcoming !,000CyearCreign5 g? that the 4rinity
#octrine is false an# the wor: of $atan5 h? that Jes's Christ is the create# archangel 6ichael, an#
that while on earth Jes's was only a man, an# not the 2o#Cman as mainstream Christianity teaches5
3? that ancient Jer'salem was #estroye# in 60) *+C+, rather than =<) *+C+, as mainstream
Christianity an# historical evi#ence has long establishe#, an# F? that the $econ# Coming of Christ
an# his presence, or &arousia, occ'rre# in !.!/, which it #i# not+
-aving examine# the evi#ence in great #etail over many years, this writer is confi#ent in
proclaiming that the Watchtower $ociety is incorrect with respect to each of the above Watchtower
false teachings, that to a reasonable person their theological #octrines have been proven false
beyon# a reasonable #o'bt, an# accor#ingly, by #efinition those responsible at the Watchtower
$ociety for #eveloping an# propo'n#ing #octrine are false prophets+
4he secon# s'bcategory as:s the J'estionA Are the writers of Watchtower literat're, an# those in the
higher echelons of that organiEation who approve these writings, false prophets beca'se their many
prophetic pre#ictions faile# to come tr'e( 4he answer is yes, absol'tely+
FALSE DATES FALSE P!OP"EC#ES
A$D %&EST#O$A'LE (OT#)ES
-ow #oes one #etect a false prophet( 4he *ible provi#es one simple test for i#entifying those false
prophets claiming to be 2o#'s spo:esmen an# pre#ictors of the f't're at De'teronomy !<A22A
97E8ven tho'gh a prophet spea:s in the name of the 0or#, if his oracle is not f'lfille# or verifie#, it
is an oracle which the 0or# #i# not spea:+ 4he prophet has spo:en it pres'mpt'o'sly, an# yo' shall
have no fear of him+; 3n other wor#s, if a soCcalle# prophet ma:es a f't're pre#iction an# it #oes
not come tr'e, that allege# spo:esman for 2o# is a false prophet+ 4he Watchtower $ociety has a
similar test, which they ro'tinely ignore, writing, 9Jehovah is the 2ran# i#entifier of his tr'e
messengers+ -e i#entifies them by ma:ing the messages he #elivers thro'gh them come tr'e+
Jehovah is the 2reat Exposer of %alse 6essengers; ,atchtower 6arch !, !..), <+
D'ring the co'rse of examining Watchtower literat're p'blishe# #'ring the last !@0 years, the sheer
n'mber of pre#ictions, or prophecies, which they have ma#e with 'tmost conviction an# #ogmatic
insistence is tr'ly staggering, nearly as shoc:ing as the abysmal fail're rate+ 4he Watchtower
$ociety's fo'n#er, Charles 4aEe "'ssell, obsesse# it seems with #ates, times an# seasons, faile# to
have even one pre#iction prove tr'e, a #isheartening trac: recor# which appears to have been lost
on s'ccee#ing generations of the Jehovah's Witnesses thro'gh willf'l or gen'ine ignorance of their
religion's embarrassing past fail'res+ 1f the co'ntless faile# Watchtower pre#ictions, certain #ates
in partic'lar are noteworthy, namely !<)/, !.!/, !.!<, !.2= an# !.)=+
*+,-
4he year !<)/ was a pivotal cornerstone in "'ssell's theology that was ta'ght #'ring the late !.
th
cent'ry, an# was not aban#one# 'ntil the !.@0s+ "elying heavily on A#ventist false prophecies, "'ssell
also ta'ght that !<)/ mar:e# the $econ# A#vent, or the $econ# Coming of Christ, tho'gh invisible to
the h'man eye+ 4he Watchtower $ociety's fo'n#er, "'ssell, wrote that 97t8he secon# a#vent of o'r 0or#
in the en# or harvest of the 2ospel age, occ'rr7e#8 in the fall of !<)/ ++++ 1ctober !<)/ 7was8 the #ate of
o'r 0or#'s ret'rn D+ 748he timeCprophecies th's point to an# harmoniEe with !<)/ as the #ate of o'r
0or#'s secon# presence, ass'ring 's of the fact with mathematical precision D+; +he +ime of the
2ar!est >!.!! e#+?, !2=, !2), !2.+
A caref'l st'#y of times an# seasons ta'ght in $cript're convince# 's
that the 0or# was #'e to be present in !<)/, an# other time teachings of
the Wor# showe# that in the spring of !<)= the restit'tion of all things
was #'e to commence+ -ion$s ,atch +ower, A'g'st !<<@, !+
%'rthermore, "'ssell also ta'ght that 1ctober !<)/ mar:e# the beginning of the battle of Armage##on,
which wo'l# en# in 1ctober of !.!/A 94he #ate of the close of that 'battle' is #efinitely mar:e# in
$cript're as 1ctober !.!/+ 3t is alrea#y in progress, its beginning #ating from 1ctober !<)/+; -ion$s
,atch +ower, Jan'ary !=, !<.2, 2@+ Gee#less to say, none of this prove# tr'e+
Di# "'ssell or the Watchtower $ociety bother to correct this false teaching within a reasonable perio#
of time in s'bseJ'ent years( Go+ 4he year !<)/, the allege# $econ# Coming of Christ, serve# as core
Watchtower #octrine 'p 'ntil the !.@0s+ 4hey wroteA 94he secon# coming of the 0or# D began in
!<)/ D+ &rophecy cannot be 'n#erstoo# 'ntil it has been f'lfille# or is in the co'rse of f'lfillment+;
%reation !.2), 2,!)=,000 e#+, 2<.+ 94he $cript'ral proof is that the secon# presence of the 0or# Jes's
Christ began in !<)/ A+D+; Pro&hecy, !.2., !,=<.,000 e#+, 6=+ Got 'ntil !.@2 #i# the Watchtower
$ociety ac:nowle#ge this false prophecy, shifting the $econ# Coming from !<)/ to !.!/ when it
conce#e# its manifest errorA 94he prophecy of the *ible, f'lly s'pporte# by the physical facts in
f'lfillment thereof, shows that the secon# coming of Christ #ates from the fall of the year !.!/+; ,hat
is +ruth3 >!.@2?, /<+
*.*-
1f all the #ates, the times, an# the seasons which the Watchtower $ociety hol#s #ear, none is more
important to#ay than !.!/ when, they teach incorrectly, Christ allege#ly ret'rne# invisibly to earth at
his secon# coming+ -owever, before !.!/ the $ociety ta'ght many other things which have proven to
be false+ *efore !.!/ they ta'ght that !.!/ mar:e# the en# of all earthly government instit'tions, an#
the fall an# 'tter #estr'ction of all false religions5 that year was to be the en# of Armage##on, the en#
of the 2entile 4imes, an# the beginning of ChristLs millennial !,000CyearCreign over Jehovah's
Witnesses in a para#ise on earth+ 0ittle :nown to the Jehovah's Witnesses, pyrami#ology C
meas'rements ta:en from Egypt's &yrami# of 2iEa C was 'se# in part to calc'late !.!/, a pagan
occ'ltish practice con#emne# in the *ible+ 4he $ociety wrote, in +he ,ay to Paradise, at !)!, that
94he *ible an# '4he *ible in $tone' 7the &yrami# of 2iEa8 give the #ate !.!/A for the beginning of the
great change+;
With Armage##on having allege#ly beg'n in !<)/, "'ssell was a#amant that it wo'l# en# in !.!/,
writing with respect to that #ate, 9We see no reason for changing the fig'res nor co'l# we change
them if we wo'l#+ 4hey are, we believe 2o#'s #ates, not o'rs+ *'t bear in min# that the en# of !.!/ is
not the #ate for the beginning, b't for the en# of the time of tro'ble+; -ion$s ,atch +ower, J'ly !=,
!<./, 226+ 9+++ 4he battle of the great #ay of 2o# Almighty D 7t8he #ate of the close of that 'battle' is
#efinitely mar:e# in $cript're as 1ctober !.!/+ -ion$s ,atchtower, Jan'ary !=, !<.2, 2@+
4he beginning of the earthly phase of the Ming#om in the en# of A+D+
!.!/ will, we 'n#erstan#, consist wholly of the res'rrecte# holy ones of
ol#en time from John the *aptiEer bac: to Abel C 9Abraham, 3saac,
Jacob an# all the holy prophets+ /tudies in the /cri&tures /eries I# 4 +he
Day of #en5eance, 62=+
An# yet 9Jer'salem m'st be tro##en #own of the 2entiles, 'ntil the times
of the 2entiles are f'lfille#5 hence, tro##en #own 'ntil A+D+ !.!/, when
the #ay of wrath will be passe#, an# the res'rrection an# ret'rn of the
9whole ho'se of 3srael; #'e+ +hree ,orlds and the 2ar!est of +his ,orld
>!<))? !66+
94hat the #eliverance of the saints 7the !//,0008 m'st ta:e place some time before !.!/ is manifest,
since the #eliverance of fleshly 3srael, as we shall see, is appointe# to ta:e place at that time+; /tudies
in the /cri&tures /eries III 6 +hy 0in5dom %ome >!.0< e#+?+
!.!/ was to be the year that /0 years of 9harvest; wor: was to be complete# the completion of the
preaching wor: an# the inCgathering of a##itional Watchtower believers, b't as we :now, the
Watchtower preaching wor: contin'esA 9++++ 748he close of !<)/ mar:e# the beginning, as the close of
!.!/ will mar: the en# of this /0 years of harvest ++++; /tudies in the /cri&tures /eries III 6 +hy
0in5dom %ome, !/. !=0+ %'rthermore, all religions, other than the Watchtower $ociety, were
regar#e# then, as now, as false an# 'n#er the infl'ence of $atan, an# are referre# to as *abylon the
2reat+ An# *abylon, it was prophesie#, was to be completely #estroye# all religions, except their
own, were to be 'tterly vanJ'ishe# in !.!/+
4he seventh tr'mpet so'n#s from A'g'st !</0 'ntil 9the time of tro'ble,;
or #ay of wrath is en#e#+ -ence, it #o'btless en#s with the 4imes of the
2entiles, an# this forty years of conJ'est5 an# therefore, so'n#s 'ntil
A+D+ !.!/, at the en# of which, *abylon the great will have fallen, an#
the 9#ragon be bo'n#A that is, the nations will be s'b#'e#, an# 9the prince
of this worl# cast o't+; +hree ,orlds and +he 2ar!est of +his ,orld
>!<))?, !/@+
A+D+ @@, to A+D+ )0 was @6 N years5 an# so from A+D+ !<)< to the en# of
A+D+ !.!/ is @6 N years+ An#, with the en# of A+D+ !.!/, what 2o# calls
*abylon, an# what men call Christen#om, will have passe# away, as
alrea#y shown in prophecy+ /tudies in /cri&tures /eries III 6 +hy
0in5dom %ome >!<.!? !=@+
1ctober, !.!/, will witness the f'll en# of *abylon, 9as a great millstone
cast into the sea, 'tterly #estroye# as a system+ ,atch +ower, J'ne !=,
!.!!, !.0+
4hese prophecies prove# false as well+ 4o a## ins'lt to inF'ry, before !.!/ the Watchtower $ociety also
prophesie# that all of man:in#'s governments wo'l# be overt'rne# in !.!/, an# 2o#'s :ing#om on
earth wo'l# 9ass'me control+; /tudies in /cri&tures /eries II 6 +he +ime is at 2and >!<<.? )), )<+
4r'e, it is expecting great things to claim, as we #o, that within the
coming twentyCsix years all present governments will be overthrown an#
#issolve#+ 3n view of this strong *ible evi#ence concerning the times of
the 2entiles, we consi#er it an establishe# tr'th that the final en# of the
:ing#oms of this worl#, an# the f'll establishment of the Ming#om of
2o#, will be accomplishe# at the en# of A+D+ !.!/+ *e not s'rprise#,
then, when in s'bseJ'ent chapters we present proofs that the setting 'p of
the Ming#om of 2o# is alrea#y beg'n, that it is pointe# o't in prophecy
as #'e to begin the exercise of power in A+D+ !.!/ with the complete
overthrow of earth's present r'lership, is alrea#y commence#+ 4he
gathering of the armies is plainly visible from the stan#point of 2o#'s
Wor#+ /tudies in the /cri&tures /eries II 6 +he +ime is at 2and >!<<.?
.., !0!+
4he year !.!/ was loo:e# 'pon #ifferently after it came an# went beca'se each an# every prophecy
proclaime# with respect to that #ate prove# false+ $'bseJ'ently, new #ates an# new pre#ictions, an#
shoc:ingly ra#ical revisions were ma#e by the Watchtower $ociety of their previo's false prophecies
once the extent of their egregio's errors came to light+ 4o#ay the Watchtower teaches that !.!/ mar:e#
the beginning of the en#, not the en# of the en#, as ta'ght 'p to !.!/+ 1bvio'sly the change in
pre#ictions an# the significance of associate# events is profo'n#+ 4he Jehovah's Witnesses are ta'ght
to#ay, an# are reJ'ire# to believe, that the $econ# Coming of Christ, an# his 9invisible; presence on
this earth, happene# in !.!/+
Changing the significance of !.!/ an# #isavowing the false prophecies an# occ'rrences associate#
with the years !<)/ !.!/ incl'sive, whether implicitly or explicitly, is an a#mission by the
Watchtower $ociety that they are false prophets+ 4he false nat're of earlier pre#ictions is compo'n#e#
by later attempts to #eny they ma#e certain of those preC!.!/ false prophecies an# statements of 9facts;
in the first place+ 3n other wor#s, the Watchtower $ociety is g'ilty of trying to rewrite their own history5
of #enying what they ta'ght, believe# an# prophesie#, notwithstan#ing overwhelming #oc'mente#
evi#ence to the contrary+
4o ill'strate, as pointe# o't by &a'l 2r'n#y, a'thor of Fwfacts+com most li:ely the finest overall
website #e#icate# in great #etail to the Jehovah's Witnesses religion, an# to whom this writer is
profo'n#ly in#ebte# many of the $ociety's false prophetic pre#ictions were containe# within /tudies
in the /cri&tures, which they contin'e# to 'se after !.!/+ $'bseJ'ent e#itions of this series of writings
were change to reflect an altogether #ifferent past5 a retroactive alteration aime# at changing the 9false;
to the 9tr'th+;
As &a'l 2r'n#y writes, 94he !.0< e#ition of /tudies in the /cri&tures /eries III 6 +hy 0in5dom %ome
state# on p+ 22< that the res'rrection wo'l# occ'r before !.!/+ 4he !.!=e#ition change# this to state
that the res'rrection was to occ'r soon after !.!/+; 4he !.0< e#ition provi#es, 94hat the #eliverance of
the saints m'st ta:e place some time before !.!/ is manifest D+; While the !.!= e#ition provi#es,
94hat the #eliverance of the saints m'st ta:e place very soon after !.!/ is manifest+; 4his is no trivial
change, b't a f'n#amental misappropriation of the tr'th, a #ist'rbing alteration of facts which serve# to
conceal the reality of the false prophecies the Watchtower $ociety act'ally ta'ght+
Even more bothersome for an organiEation which claims it alone was grante# biblical tr'th is their
s'bseJ'ent han#ling of the cr'cial year !.!/ with respect to Christ's ret'rn+ 2r'n#y writes, 93n !.!/,
the Watchtower was teaching that Jes's' presence began in !<)/ an# his heavenly r'lership began in
!<)<+;
1'r belief that the Ming#om began to be set 'p, or bro'ght into power, in
April, !<)<, be it observe#, rests on exactly the same fo'n#ation as o'r
belief that the 0or# became present in 1ct+ !<)/, an# that the harvest
began at that time+ +hy 0in5dom %ome, p+ 20=+
As chronicle# in #etail above, preC!.!/ prophecies pre#icte# that !.!/ mar:e# the en# of Armage##on,
the concl'sion of the time of tro'bles, an# that Christ's $econ# Coming an# presence began in !<)/5
nothing co'l# be clearer+ -owever, in s'bseJ'ent years the Watchtower $ociety has gone to great
lengths covering 'p those false prophecies, in effect #enying they ever ta'ght them in the first place,
writingA 94he Watchtower has consistently presente# evi#ence that Jes's' presence in heavenly
:ing#om power began in !.!/+ Events since that year testify to Jes's' presence+ Jehovah's witnesses
have consistently shown from the $cript'res that the year !.!/ mar:e# the beginning of this worl#'s
time of the en# an# that 'the #ay of F'#gment an# of #estr'ction of the 'ngo#ly men' has #rawn near+;
,atchtower, Jan'ary !=, !..@, =, .+
*'t that is simply not tr'e+ As establishe# above, the Watchtower $ociety on many occasions ta'ght the
opposite5 that !<)/, not !.!/, was the beginning of Armage##on5 an# that !<)/ mar:e# the beginning
of Christ's presence an# -is $econ# Coming, not !.!/+ 4he extent of the Watchtower's coverC'p is
asto'n#ing, as seen by the following excerptsA
4r'e to s'ch calc'lations, !.!/ #i# mar: the en# of those times an# the
birth of 2o#'s :ing#om in heaven with Christ Jes's as :ing+ J'st thin: of
itO Jehovah grante# his people that :nowle#ge nearly fo'r #eca#es before
those times expire#+ .earbook, !.)=, @)+
1f all men 'se# by 2o# to prophesy, Jes's is o'tstan#ing+ *ase# on what
he sai#, along with the wor#s of Daniel an# John, Jehovah's witnesses
pointe# to the year !.!/, #eca#es in a#vance, as mar:ing the start of the
9concl'sion of the system of things+; AwakeO Jan'ary 22, !.)@, <+
As for the time of Christ's secon# presence, Daniel's prophecy is again the
one that gives the chronology for it+ >Dan /A!6? 3t was fig're# o't as
pointing to A+D+ !.!/, an# the Watchtower calle# notice to the
significance of !.!/ in the year !<).+ ,atchtower Govember !, !.=2,
6=<+
738n !.!/ C+E+ D the 6ost -igh 2o# Jehovah installe# the 6essiah Jes's
on the heavenly throne in or#er to reign an# go s'b#'ing among his
enemies+ >&salm !!0A!C65 Acts 2A@/C@65 -ebrews !0A!2, !@?
7A8 prophecy provi#entially ca'se# sincere !.thCcent'ry *ible st'#ents to
be in expectation+ *y lin:ing the 9seven times; of Daniel /A2= with 9the
times of the 2entiles,; they anticipate# that Christ wo'l# receive
Ming#om power in !.!/+ ,atchtower $eptember !=, !..<, !=+
%or over thirty years, before that #ate an# for half a cent'ry since,
Jehovah's witnesses have pointe# to the year !.!/ as the time for the en#
of the 9appointe# times of the nations; an# the time in which Christ
wo'l# begin his Ming#om r'le+ >0':e 2!A2/?+ ,atchtower %ebr'ary !=,
!.66, !0@+
Why, then, #o the nations not realiEe an# accept the approach of this
climax of F'#gment( 3t is beca'se they have not hee#e# the worl#wi#e
a#vertising of Christ's ret'rn an# his secon# &resence+ $ince long before
Worl# War 3 Jehovah's witnesses pointe# to !.!/ as the time for this great
event to occ'r+ ,atchtower J'n !=, !.=/, @)0+
4his was a new revelation of great importance to 2o#'s people who ha#
been anxio'sly awaiting his secon# presence towar# the en# of the
nineteenth cent'ry+ ,atchtower J'ly !=, !.6=, /2<+
*'t none of this is tr'e when one compares these latter assertions with earlier preC!.!/ prophecy+ 4heir
9'n#erstan#ing; of !<)/ #i# not change 'ntil !./@ when that #ate, as being the year of the 9"et'rn of
the 0or# Jes's Christ; was #one away with+ 7od$s 0in5dom of a +housand .ears has A&&roached, 20.+
4he Watchtower contin'e# to falsely teach that Jes's' presence began in !<)/ well into the !.20s,
writingA 9*ible prophecy shows that the 0or# was #'e to appear for the secon# time in the year !<)/+
%'lfille# prophecy is otherwise #esignate# the physical facts5 an# the facts are in#isp'table+; ,atch
+ower Govember !, !.22, @@@+ 4hey also wroteA 94he $cript'ral proof is that the secon# presence of
the 0or# Jes's Christ began in !<)/ A+D+; Pro&hecy, !.2., 6=, 66+
*.*+
With the passage of !.!/ an# the allCtoCapparent fail're of so many prophetic pre#ictions,
#isappointment among the faithf'l was grave, as one wo'l# expect+ 3n response, the Watchtower
$ociety simply shifte# forwar# faile# prophecies to !.!<+ 4his was the new #ate in which the /0Cyear
harvest an# preaching wor: wo'l# en#A
4he parallel, therefore, wo'l# establish #efinitely that the harvest wo'l#
close forty years thereafter5 to wit, in the spring of A+D+ !.!<+ 3f this be
tr'e, an# the evi#ence is very concl'sive that it is tr'e, then we have only
a few months in which to labor before the great night settles #own when
no man can wor:+ ,atch +ower $eptember !, !.!6, 26=+
4hat the harvest began in !<)<, there is ample an# convincing proof+ 4he
en# of the harvest is #'e in the spring of !.!<+ ,atch +ower 6ay !, !.!<,
!@2+
!.!< became the year when !//,000 were to be res'rrecte# to heaven, or glorifie#A 91'r proposition is
that the glorification of the 0ittle %loc: 7will occ'r8 in the spring of !.!< A+D+ /tudies in the /cri&tures
6 +he Finished 8ystery at 6/+
6ainstream Christianity, or Christen#om, which the Jehovah's Witnesses refer to as *abylon the 2reat,
was also to be #estroye# in !.!<+ 4hey writeA 9+++ 748he spring of !.!< will bring 'pon Christen#om a
spasm of ang'ish greater than that experience# in the fall of !.!/+ ibi#+ 62+ 9+++ 738n the parallel year of
!.!<, 3 infer we sho'l# loo: for the complete overthrow of nominal $pirit'al 3srael5 i+e+, 4he fall of
*abylon+; ibi#+ !2.+ 9At that time there is every reason to believe the fallen angels will inva#e the
min#s of many of the Gominal ch'rch people, #riving them to excee#ingly 'nwise con#'ct an# lea#ing
to their #estr'ction at the han#s of the enrage# masses+; ibi#+ !2<+ 9Christen#om shall be c't off in the
brief b't terribly eventf'l perio# beginning in !.!< A+D+; ibi#+ @.<C@..+
Also, in the year !.!<, when 2o# #estroys the ch'rches wholesale an#
ch'rch members by millions, it shall be that any that escape shall come to
the wor:s of &astor "'ssell to learn the meaning of the #ownfall of
Christianity+ 3bib+ /<=+
As with the false prophecies lea#ing 'p to !.!/, none of this prove# tr'e, tho'gh it no #o'bt serve# as
a vital #eterrent by scaring the #isill'sione# floc: away from mainstream Christianity, or
Christen#om,an# all other religions for that matter, :eeping them within the fol#+
*./0
!.!< was also significant beca'se that year the Watchtower $ociety, thro'gh its new presi#ent
"'therfor#, ma#e one of the greatest prophecies in Watchtower history, a prophesy which became the
#riving force between !.!< an# !.2= in efforts to men# the #amage to the organiEation ca'se# by preC
!.!< fail'res+ 3t was pre#icte# with 'tmost certainty that millions of h'mans on earth nonCJehovah's
Witnesses wo'l# never #ie+
1riginally it was official Watchtower #octrine that the 0ittle %loc: of !//,000 an# the 2reat Crow# of
other sheep wo'l# both go to heaven, an# that millions wo'l# #efinitely never #ie beca'se Jes's
opene# 'p salvation to all man:in#+ 97*ible $t'#ents8 7'8n#erstoo# that people then living man:in#
in general ha# the opport'nity to s'rvive right into the time of restit'tion an# that they wo'l# then be
e#'cate# in JehovahLs reJ'irements for life+ 3f obe#ient, they wo'l# gra#'ally attain to h'man
perfection+ 3f rebellio's, they wo'l#, in time, be #estroye# forever+; Proclaimers !6@+
1f co'rse that piece of core #octrine has been #iscar#e#, among many others+ 4o#ay, only the elite
!//,000 allege#ly go to heaven while the 2reat Crow# of Jehovah's Witnesses they r'le over live on a
para#ise earth forever, all of which is nonCbiblical+
4he 96illions Gow 0iving Will Gever Die; #octrine was emphatic, b't J'ite incorrect in its prophetic
pre#iction beca'se millions then living #i# #ie, virt'ally everyone+ Het the fervor an# singleCmin#e#
conviction with which this prophecy was 'ttere# leaves little #o'bt that many contin'e# to believe the
Watchtower #espite its atrocio's trac: recor#+
4he original theory was propo'n#e# in %ebr'ary of !.!< at a p'blic #isco'rse, which became the basis
for a !2<Cpage boo: p'blishe# in !.20 entitle#, 98illions *ow 9i!in5 ,ill *e!er Die; >8illions?+
Containe# therein is another startling false prophecy+ 3t was ta'ght that the earthly res'rrection wo'l#
begin in !.2=, beginning with the res'rrection of men li:e Abraham, 3saac an# Jacob of the 1l#
4estament, not to mention Goah, an# prophets li:e 3saiah an# Jeremiah, an# many other s'ch fig'res of
note+
4he *ible an# 94he *ible in $tone; 7the &yrami# of 2iEa8 give the #ate
of !.!/ for the beginning of the great change+ -istory proves that the
o'ster procee#ings began promptly on time+ &rophesy in#icates that !.2=
!.26 will see the greater part of the o'sting complete#+ >+he ,ay to
Paradise, !)!+?
When yo' ta:e 'p a more a#vance# st'#y of the *ible, yo' will fin# that
the year !.2= A+D+ is partic'larly mar:e# in prophecy+ BBB at 220
$eventy F'bilees of fifty years each wo'l# be a total of @,=00 years+ 4hat
perio# of time beginning !=)= years before A+D+ ! of necessity wo'l# en#
in the fall of the year !.2=, at which time the type en#s an# the great antiC
type m'st begin+ What, then, sho'l# we expect to ta:e place( 4he chief
thing to be restore# is the h'man race to life an# since other $cript'res
#efinitely fix the fact that there will be a res'rrection of Abraham, 3saac,
an# Jacob an# other faithf'l ones of ol#, an# that these will have the first
favo'r, we may expect !.2= to witness the ret'rn of these faithf'l men of
3srael from the con#ition of #eath, being res'rrecte# an# f'lly restore# to
perfect h'manity an# ma#e the visible, legal representatives of the new
or#er of things on earth+ 8illions <<+
4he #ate !.2= is even more #istinctly in#icate# by the $cript'res beca'se
it is fixe# by the law 2o# gave to 3srael+ ,atch +ower, $eptember+ !,
!.22, 262+
748his chronology is not of man, b't of 2o# D 748he a##ition of more
proofs removes it entirely from the realm of chance into that of proven
certainty D+ 748he chronology of present tr'th 7is8 D not of h'man
origin+ ,atch +ower J'ly !, !.22, 2!)+
4he year !.2= is a #ate #efinitely an# clearly mar:e# in $cript're, even
more clearly than that of !.!/+ ,atch +ower !.2/, 2!!+
Got tr'e+ 4he above prophecies are false, an# no amo'nt of obf'scation can overcome the plain tr'th
that the Watchtower $ociety are false prophets of the highest caliber+
*.,0
Knable to refrain from pre#icting the beginning of Armage##on an# the commencement of Christ's
millennial reign, the Watchtower $ociety, as tra#ition wo'l# have it, pointe# to !.)= as the year of that
battle as far bac: as the !.60s+ While not as braEenly explicit as they were in years past, it was crystal
clear to all the Jehovah's Witnesses what the $ociety was prophesying5 that Armage##on wo'l#
commence in !.)=+ 4he form'la for their calc'lations was rather simple+ 4hey ass'me# man >A#am?
was create# in /026 *+C+ $ince 2o# create# all things in six fig'rative #ays an# reste# on the seventh,
an# attrib'ting !,000 years for each s'ch #ay >!,000 x 6 P 6,000 years?, co'nting forwar# 6,000 years
from /026 *+C+ ta:es one to !.)= A+D+ 4hey then #rew parallels with the en# of the 6,000 years since
2o# reste# on the seventh #ay an# concl'#e# that that m'st be the #ate 2o# will bring the 9system of
things; to an en# at Armage##on an# 'sher in Christ's 9restf'l; millennial reign on earth+ 4his false
prophecy began to be circ'late# in !.66 when the Watchtower pre#icte# the f'lfillment of the en#Ctime
prophecies+ 4he following excerpts, an# all others in this article, are ta:en from Fwfacts+comA
Does 2o#'s rest #ay parallel the time man has been on earth since his
creation( Apparently so+ 3n what year, then, wo'l# the first 6,000 years of
man's existence an# also the first 6,000 years of 2o#'s rest #ay come to an
en#( 3n !.)=+ 3t means that within a relatively few years we will witness
the f'lfillment of the remaining prophecies that have to #o with the 9time
of the en#+; AwakeO 1ctober <, !.66, !.C20+
3t #i# not ta:e the brothers very long to fin# the chart beginning on page
@!, showing that 6,000 years of man's existence en# in !.)=+ Disc'ssion
of !.)= oversha#owe# abo't everything else+ 94he new boo: compels 's
to realiEe that Armage##on is, in fact, very close in#ee#,; sai# a
conventioneer+ $'rely it was one of the o'tstan#ing blessings to be carrie#
home++++ 4ime is short+ 4ime is r'nning o't, no J'estion abo't that+
,atchtower 1ctober !=, !.66, 62., 6@!+
D'ring the !.6) $heboygan, Wisconsin, District Convention, #'ring the 9$tay Alive to $eventyC%ive;
tal:, it was proclaime# that Jehovah 2o# 9has hel# 'p before all of 's a new goal+ A new year+
$omething to reach o't for an# it F'st seems it has given all of 's so m'ch more energy an# power in
this final b'rst of spee# to the finish line+ An# that's the year !.)=+ Well, we #on't have to g'ess what
the year !.)= means if we rea# the Watchtower+ An# #on't wait 'till !.)=+ 4he #oor is going to be sh't
before then+ As one brother p't it, 9$tay alive to seventyCfive+ EightyCthree months remain+;
4he message contin'e# to be a#vance# 'p 'ntil !.)=+ D'ring the Govember !.6< &ampa, 4exas,
assembly, the official Watchtower stance on !.)= was repeate#ly #riven home+ -ere, the <@Cmonth
co'nt#own to !.)= was 'nmista:eableA 9+++ not really a f'll <@ months remains, so let's be faithf'l an#
confi#ent an# D we will be alive beyon# the war of Armage##on+;
1ther p'blications were no less explicit+ 4hey wroteA 9Within a few years at most the final parts of the
*ible prophecy relative to these 9last #ays; will 'n#ergo f'lfillment+; ,atchtower 6ay !, !.6<, 2)2+
9What abo't this tal: concerning the year !.)=( D+ 4heir interest has been :in#le# by the belief that
!.)= will mar: the en# of the 6,000 years of h'man history since A#amLs creation D+ bible chronology
reinforce# with f'lfille# *ible prophecy shows that six tho'san# years of man's existence will soon be
'p, yes, within this generationO >6att+ 2/A@/? D+ 4his is not the time to be toying with the wor#s of
Jes's that 'concerning that #ay an# ho'r nobo#y :nows, neither the angels of the heavens nor the $on,
b't only the father+; >6att+ 2/A@6?+ D Even if one cannot see beyon# !.)=, is this any reason to be less
active(; Why Are yo' 0oo:ing %orwar# to !.)=( ,atchtower A'g'st !=, !.6<, /./+
An# now, as the year !.)= opens 'p, some tho'san#s of the anointe#
remnant still alive on the earth, loo: ahea# to realiEing that Foyf'l
prospect+ 4he increasing 9great crow#; of their sheepCli:e companions
loo: forwar# with them to entering the Gew or#er witho't interr'ption of
life+ ,atchtower December !=, !.)/, )66+
4he fact that fiftyCfo'r years of the perio# calle# the 9last #ays; have
alrea#y gone by is highly significant+ 3t means that only a few years, at
most, remain before the corr'pt system of things #ominating the earth is
#estroye# by 2o#+ AwakeO 1ctober <, !.6<, !@+
3f yo' are a yo'ng person, yo' also nee# to face the fact that yo' will
never grow ol# in this present system of things+ Why not( *eca'se all the
evi#ence in f'lfillment of *ible prophecy in#icates that this corr'pt
system is #'e to en# in a few years+ AwakeO 6ay 22, !.6., !=+
3n an 'ncharacteristic move, the Watchtower $ociety ac:nowle#ge# the error of its ways in !.<0, to a
#egree, a#mitting that 9consi#erable expectation was aro'se# regar#ing the year !.)=+++ 7t8here were
other statements p'blishe# that implie# that s'ch realiEation of hopes by that year was more of a
probability than a mere possibility+; ,atchtower 6arch !=, !.<0, !)+ *'t even this concession is
lac:ing in can#or beca'se the false !.)= prophecy wasn't merely implie#5 it was expressly state#, an#
every Jehovah's Witness between !.66 an# !.)= :new exactly what was being promote#+
2losse# over in the !.)= #ebacle was the #isr'ptive effect it ha# on the ran:Can#Cfile+ 3n reliance on the
9impen#ing en#,; careers were c't short, higher e#'cation was aban#one#, marriages were postpone#,
chil#ren were never conceive# or raise#, an# homes an# other property were sol# off+ As to be
expecte#, pioneering wor: s:yroc:ete# lea#ing 'p to !.)=, an# between !.66 an# !.)= Watchtower
p'blishers grew at an astonishing rate of @) percent+ &re#icting the en# wo'l# come in !.)= wor:e#+
4he #ates !<)/, !.!/, !.!<, !.2= an# !.)= represent the proverbial tip of the prophetic iceberg
beca'se their literat're is awash with co'ntless other faile# prophecies, events an# blatantly erroneo's
statements of fact, all of which are well #oc'mente# elsewhere+
!).< was the en# of papal #ominion, +hree ,orlds and the 2ar!est of this ,orld, !<)), !=<5 the
94ime of the En#; was s'ppose# to r'n for !!= years from !).. to !.!/ A+D+ /tudies in the /cri&tures
/eries III 6 +hy 0in5dom %ome, 2@5 the 6,000 years of creation were s'ppose#ly to have en#e# in
!<)@, /tudies in the /cri&tures /eries II 4 +he +ime is at 2and, !.!= e#+ @6@5 the signs of the en#
times >war, earthJ'a:es, etc+? were to have beg'n by !<<0, /tudies in the /cri&tures I# 6 +he Day of
#en5eance, 60/5 the sealing of the soCcalle# anointe# !//,000 was to be complete in !<<!, /tudies in
the /cri&tures /eries #I 6 *ew %reation, !.!=, e#+ .=5 an# !.!0 was the year of the rapt're, /tudies in
the /cri&tures /eries III 6 +hy 0in5dom %ome, @6/+
When the en# of the worl# faile# to materialiEe in !.!/, the #ate, an 9establishe# tr'th,; was move# to
!.!=, /tudies in the /cri&tures /eries II 6 the +ime is at 2and, !.!= e#+ .., !0!, 2/2+ 4hey pre#icte#
the en# of Worl# War 3 to be 1ctober !, !.!), b't change# that pre#iction retroactively in a s'bseJ'ent
e#ition to 9probably !.!<,; /tudies in the /cri&tures /eries #II 6 +he Finished 8ystery, )=,000 e#+,
26< visCaCvis 2,60/,000 e#+5 !.!. was the s'ppose# year Christ inspecte# the earth's ch'rches an#
fo'n# only the Watchtower $ociety cleanse# an# preaching the tr'th, an# accor#ingly chose it as 2o#'s
excl'sive ch'rch organiEation on earth >notwithstan#ing the co'ntless errors an# false #octrine ta'ght
'p 'ntil !./@?5 an# another 9en# for all governments; an# 9en# of Christen#om; was to occ'r in the
fall of !.20 >change# in s'bseJ'ent printings?, /tudies in the /cri&tures /eries #II 6 +he Finished
8ystery, !.!< e#+, !)., 2=<, @!@, =/2+
4he 9calling; of the !//,000 who wo'l# go to heaven was to close in !.2!, a #ate s'bseJ'ently
change# as well, /tudies in the /cri&tures /eries #II 6 +he Finished 8ystery, 6/5 an# this time
Christen#om was to be #estroye# in !.@2+ ,atchtower, %ebr'ary !=, !.@<, ==+
As &a'l 2r'n#y points o't with respect to the 9sealing; of the !//,000, that #ate has change#
repeate#ly, beginning in !<)<, an# then !<<!, !.!0, !.!/, !.2=, !.@! an# finally !.@= >,atchtower
%ebr'ary !=, !..=, !.?+ *y 200) the Watchtower $ociety conce#e# that that #ate was also wrong an#
that they cannot 9set a specific #ate for when the calling of Christians to the heavenly hope en#s+;
,atchtower 6ay !, 200), @!+
4he la'n#ry list of false #ates an# #octrine contin'e into the /0s an# =0s+ While many of the Jehovah's
Witnesses are s:eptical of the evi#ence, a #etaile# analysis an# accompanying scans of s'pporting
literat're can be fo'n# at www+Fwfacts+com+ 4he evi#ence spea:s for itself+
Chapter Two Does a &erson &ossess a $o'l( 74able of Contents8
Wh1 the Jehovah's Witnesses are incorrect teachin2 that 3an 4oes not
have a soul an4 that at 4eath all that co3prises 3an inclu4in2 soul
an4 spirit is e5tin2uishe4 an4 annihilate4 an4 that post3orte3 3an is
e5tinct until those resurrecte4 61 7o4 are reasse36le4 at a future 4ate8
While tra#itional Christians teach that man has a so'l C the nonCmaterial essence an# ego of man which
s'rvives #eath an# can go to heaven as an invisible spirit creat're C the Jehovah's Witnesses believe,
an# teach, that no s'ch so'l exists5 that 'pon #eath all of man, every vestige of the h'man being,
incl'#ing his so'l, is annihilate# an# becomes extinct+ 4hey believe that Christen#om's notion of a so'l,
partic'larly an immortal so'l, is the wor: of the #evil an# a myth #evise# by $atan to mislea#
man:in#+ -owever, on examining the Jehovah's Witnesses' own theories in this regar#, the Watchtower
$ociety's #o'ble stan#ar# becomes selfCevi#ent beca'se they also teach that their res'rrecte# !//,000
Jehovah's Witnesses >who alone go to heaven? began to be res'rrecte# to heaven as invisible spirit
creat'res in !.!<, an# to#ay are being res'rrecte# as invisible spirit creat'res bo'n# for heaven,
writing, 9-e 7Christ8 went to prepare a heavenly place for his associate heirs, QChristLs bo#y,L for they
too will be invisible spirit creat'res; >9et 7od Be +rue, p+!@<?+
3n other wor#s, in the tra#itional Christian worl# a re#eeme# man #ies an# his invisible so'l >spirit?
goes to an interme#iate state where it waits+ 3n the Watchtower Worl# a man #ies >one of the soCcalle#
!//,000? an# his invisible spirit goes to a heavenly afterlife also+ "egar#less of the labels the Jehovah's
Witnesses place on this process, s'ch as calling theirs a 9res'rrection,; the point is that the process is
exactly the sameA man #ies, invisible spirit goes to the afterlife+
With the exception of a few irrelevant labels place# on the process by the Jehovah's Witnesses, there is
absol'tely no #ifference in the core concept of a so'l >spirit? s'rviving the bo#y, except the Jehovah's
Witnesses claim that with respect to mainstream Christians it #oesn't happen at all, an# can't happen,
an# is a lie perpet'ate# by $atan, b't with respect to their !//,000 Jehovah's Witnesses it is happening
as we spea:, an# is sanctione# an# performe# by 2o# Almighty+ 3t is the extent of s'ch blatant
hypocrisy which prompte# me to explore in #etail the Jehovah's Witnesses' false teaching that man #oes
not have a so'l >spirit? that s'rvives #eath+
4ra#itional mainstream Christianity teaches that man possesses a so'l, which is #efine# as 9the nonC
material ego of man,; >Pictorial Bible Dictionary >PBD? at <0)?, as #isting'ishe# from the bo#y+ 3t is
the 9immaterial principle of life an# intelligence D+ >)(ford Dictionary of the %hristian %hurch
>)(ford at !=0?, an# the 9real spirit'al s'bstance create# by 2o# >2enesis 2A)? which 'nite# to the
bo#y, constit'tes a man; >+he %atholic 'ncyclo&edia at =60?+ *eca'se 97man8 is of the 9image of 2o#;
>2enesis !A26,2)?, the so'l is immortal >6atthew !0A2<?; >ibi#+?+ As 2o# is spirit >John /A2/?, man's
essential inner attrib'tes are li:ewise spirit'al, in the image of 2o#+
4he so'l is the primary force of the s'bFective composite of conscio'sness,
memory, #ecision, free#om an# the very principle of the h'man person's activity+
3t is of the very s'bstance of the h'man being5 th's it is what man ma:es of
himself an# what he can become+ 3t is the principle of the h'man person's being+
>%atholic 'ncyclo&edia, at =60?
4ra#itionalists believe the immortal so'l is create# by 2o# an# inf'se# into the h'man bo#y at
conception+ While 2o# Almighty, being all powerf'l, can exting'ish the so'l at his pleas're, the so'l
cannot be exting'ishe# or #estroye# by secon#ary so'rces, that is, anything or anyone other than
H-W-, Jehovah 2o#+
Accor#ing to tra#itional Christian tho'ght an# $cript're, at #eath the bo#y ret'rns to #'st, b't the
h'man so'l >spirit? migrates to resi#e in an interme#iate state between #eath an# res'rrection >PBD at
@<!?+ *oth the wic:e# 'nre#eeme# an# save# believers #well in the interme#iate state where they wait
for the res'rrection5 they are not exting'ishe# as the Jehovah's Witnesses teach+ 9%or the righteo's the
interme#iate state is a time of rest an# blesse#ness, holiness an# happiness,; altho'gh one of
imperfection, or incompleteness 'ntil the so'l is re'nite# with the res'rrecte# bo#y; >PBD at @<!?+
While the interme#iate state is for believers a time of free#om from sin an# pain,
it is nevertheless also one of imperfection, or incompleteness+ 4his is beca'se the
so'l is witho't a bo#y, which for man is an abnormal con#ition, an# beca'se
Christ's rewar#s to -is people for the labors of this life will not be given 'ntil his
secon# coming+ As John sai# at "evelation !/A!@, 9*lesse# are the #ea# which
#ie in the lor# henceforthA yea, saith the $pirit, that they may rest from their
labors5 an# their wor:s follow them+; >PBD at @<!?
%or the 'ngenerate wic:e#, on the other han#, the 9interme#iate state involves conscio's s'ffering an#
torment >PBD at @<!?+
4he Jehovah's Witnesses also teach that 9man is a combination of only two things, the '#'st of the
gro'n#' an# 'the breath of life+; 4he combination of these two things >or factors? pro#'ce# a living so'l
or creat're calle# man D+ $o we see that the claim of the religionists that man has an immortal so'l
an# therefore #iffers from the beast is not script'ral; 9et 7od Be +rue >Gew Hor:A Watchtower *ible
an# 4ract $ociety, !.=2?, p+ 6<+ 4hey go on to write, 94here is nothing that h'mans have as a res'lt of
birth that gives them s'periority over beasts when they #ie; >:easonin5 from the /cri&tures at @<@?+
While iss'es relate# to this false teaching will be explore# in #epth below, n'mero's learne#
theologians have easily #ispense# with this novel i#ea that man an# beast are not #ifferent base# on
the simple fact that man is create# in 2o#'s image, a spirit'al being of a m'ch higher or#er, an# the
animals, or beasts, are not+ $cript're is very clear that man has an immortal so'l, whereas the beast
#oes not+
4he Jehovah's Witnesses are technically 9materialists; an# s'bscribe to the #octrine of materialism >not
to be conf'se# with gree# an# the acc'm'lation of things?+ 6aterialists #eny bo#yIso'l #'alism an# the
very existence of a 9so'l+; 4hey believe all cognitive f'nctions of tho'ght, emotions, will an#
conscience, etc+ are biological conseJ'ences of the material self, the bo#y+ When the bo#y #ies, that
which tra#itionalists call the so'l >spirit? simply vanishes an# ceases to exist+ 9%or the materialists, the
so'l, or the conscio's life, is b't a f'nction of the organism, an# necessarily perishes at #eath;
>www+newa#vent+orgIcathenI0)6<)a+htm?+
6aterialism is not 'niJ'e to the Watchtower $ociety+ 3t can be trace# bac: to the 2ree: philosopher
Epic'r's >@/!C2)0 *+C+? who ta'ght, among other things, that nothing exists except matter an# space
>PBD at 2=6?+ Epic'r's believe# that +++ he co'l# #isprove the possibility of the so'l's s'rvival after
#eath /tanford 'ncyclo&edia of Philoso&hy, httpAIIplato+stanfor#+e#'IentriesIepic'r'sI+ %'rthermore,
97t8he Epic'rean school offers 's the most complete an# reasone# negation of immortality among
ancient philosophers; >newa#vent+orgIcathenI0)6<) at @?+ Epic'reanism was wi#esprea# an# pop'lar
#'ring the time of Christ, an# it is logical to concl'#e that the Jehovah's Witnesses' #octrine of
materialism is roote# in this 2ree: philosophy+
$imilarly, the ancient $a##'cees, a religio's party that existe# #'ring the time of Christ an# which ha#
members in the Jewish co'ncil calle# the $anhe#rin >which ca'se# Christ to be p't to #eath? #enie#
9personal immortality, an# retrib'tion in a f't're life >PBD at )/!?, F'st li:e the Jehovah's Witnesses+
94he #octrine of the $a##'cees,; wrote Joseph's,; is this, that so'ls #ie with the bo#ies,; >Anti;+ Rviii+
!, /?5 an# again, 9they also ta:e away the belief of the immortal #'ration of the so'l, an# the
p'nishments an# rewar#s in -a#es; >1ewish ,ar, ii,i,!/? >PBD at )/!?, F'st as the Jehovah's Witnesses
teach+
3n contemporary times the Jehovah's Witnesses are allie# with sec'lar atheists an# other nonCChristians
on the margins who go to great lengths to #eny the existence of the Christian immortal so'l, or any so'l
for that matter, claiming that the Christian so'l is nothing more than the pro#'ct of an organism,
secretions of the brain an# s'ch, basing their claims in part on 9ne'rophysiology,; >:estorin5 the /oul
to %hristianity, D" =02, J+&+ 6orelan#, httpAIIwww+eJ'ip+orgIarticlesIrestoringCtheCso'lCtoC
christianityI?+
0astly, there has been a recent rash of materialist apologetics evangelical preachers who arg'e that
Christian bo#yIso'l #'alism is false, that a person is not a composite of bo#y an# so'l, that the so'l
#oes not s'rvive the #eath of the bo#y, an# the res'rrecte# 'nsave# wic:e# are not p'nishe# eternally,
or at all, b't are simply exting'ishe#, annihilate#, being treate# to a :in#er, gentler, oneCsiEeCfitsCall
form of p'nishment+ 1f co'rse it is no s'rprise that s'ch mo#ernC#ay preachers are attempting to
overt'rn 2,000 years of Christian theology, for the *ible warns 's that 9in the last #ays, false teachers
an# false prophets will appear among 's >2 &eter 2A!5 6atthew 2/A!!?+
Got only #o the Jehovah's Witnesses #eny the existence of a so'l >spirit?, b't they also claim, against
script'ral evi#ence to the contrary, that man's spirit given to man by 2o# is only an 9active lifeCforce;
s'staine# by breathing >:easonin5 at @<@?+ $pirit, to the Jehovah's Witnesses, is a:in to an electrical
c'rrent s'ch as that from a battery which powers a ra#io, the h'man+ 4a:e away electricity an# the
ra#io #ies an# ceases to transmit+ 4hey write, 9li:e electricity, the spirit has no feeling an# cannot
thin:; >/oul and /&irit: ,hat do +hese +erms :eally 8ean3
httpAIIwww+watchtower+orgIeIbhIappen#ixB0)+htm?+ %or Jehovah's Witnesses, the spirit is nothing more
than 9an invisible force >the spar: of life? that animates all living creat'res; >/&irit Identified at !2+?
*'t this is not a *ible teaching+
4ra#itional Christians recogniEe in $cript're that the terms 9so'l; an# 9spirit; are 'se# interchangeably
where appropriate C the so'l is the spirit, an# the spirit is the so'l C #epen#ing on context an# other
things+ %'rthermore, tra#itionalists 'n#erstan# correctly that the spirit is the repository of man's
emotional an# intellect'al aspects, s'ch as the rational an# contemplating self, an# a complex of
attit'#es an# will power >PBD at <0)?+ 4he Jehovah's Witnesses claim that all of these attrib'tes
become nonCexistent at #eath >:easonin5 at @<2C@<@, !00?+ Accor#ingly, even tho'gh the *ible states
clearly that the spirit ret'rns to 2o# who gave it >Ecclesiastes !2A)?, that at his #eath Jes's sai#,
9%ather, into yo'r han#s 3 commen# my spirit 72ree:, &neuma8 >0':e 2@A/6?, an# 'pon his #eath he
9gave 'p his spirit; >6atthew 2)A=0, *AB?, an# the apostle John wrote that Jes's 9han#e# over; his
spirit >John !.A@0?, the Jehovah's Witnesses teach that what Jes's really meant was 9that he :new that,
when he #ie#, his f't're life prospects reste# entirely with 2o#; >:easonin5 at @<@C@</?+ 4hey ma:e
this claim even tho'gh Jes's was the 2o#Cman C 2o# the $on C who res'rrecte# himself >John 2A!.C
22?+ Also noteworthy is the fact that the Jehovah's Witnesses fail to #efen# their theory by citing any
relevant $cript're+
4he Jehovah's Witnesses' #octrine of materialism comes into play #'ring two time perio#s+ 4he first,
which this paper a##resses primarily, involves the interme#iate stage of man's postmortem life, that
perio# of time between #eath an# res'rrection, after the bo#y #ies an# when the so'l >spirit? #wells in
an interme#iate state+ 4he secon#, with which this paper is not concerne#, covers postCres'rrection man
an# relate# topics s'ch as the immortality of saints an# sinners5 whether the 'nre#eeme# are p'nishe#
for sins committe# in this bo#y, an# the #'ration an# nat're of that p'nishment, an# similar iss'es+
While these iss'es may be to'che# on where relevant here, these latter topics go beyon# the scope of
this writing+
'#'L#CAL P!OOF T"AT A$ #((ATE!#AL D#SE('OD#ED SELF S&!)#)ES T"E
DEAT" OF A (A$
4here exists a significant amo'nt of $cript'ral evi#ence that 'pon #eath man contin'es in a
#isembo#ie# state in an afterlife, also referre# to as the nether worl#+ 4he Jehovah's Witnesses
mista:enly approach the iss'e at the o'tset with ling'istic arg'ments, examining the #efinitions of
-ebrew an# 2ree: wor#s foremost an# initially, often o't of context+ %or example, a primary tool 'se#
to #eny the existence of a so'l is the -ebrew term ne&hesh, the wor# most often translate# 9so'l; in the
1l# 4estament+ 4hey rely heavily on 2enesis 2A)A 9An# Jehovah 2o# procee#e# to form the man o't of
#'st from the gro'n# an# to blow into his nostrils the breath of life, an# the man came to be a living
so'l+;
4he Jehovah's Witnesses conten# A#am was not given a so'l, b't merely came to be a living so'l+
4heir error lies in elevating one instance of ne&hesh over )=0 other 'ses of the wor#, an# other wor#s
an# concepts an# ill'strations that spea: of a so'l which man possesses+ 4hey also attrib'te only three
#efinitions to ne&hesh >so'l? when there are many others, an# they consistently translate ne&hesh as
9so'l; notwithstan#ing n'ance# sha#es of meaning an# context which man#ate a #ifferent 'sage,
an#Ior wor# to avoi# conf'sion+ >3ronically, 2enesis 2A), which the Jehovah's Witnesses rely heavily on
to #isprove the existence of the so'l, is the same verse many tra#itionalists 'se to prove the opposite5
that 2o# breathe# a so'l >spirit? into A#am an# thereby create# a living beingA 9*'t it is a spirit in man,
the breath of the Almighty, that gives him 'n#erstan#ing; >Job @2A<?+
*'t these iss'es pertaining to ne&hesh >-ebrew, so'l?, an# ruach >-ebrew, spirit?, &suche >2ree:,
so'l?, an# &neuma >2ree:, spirit? will be a##resse# later in this treatise+ 4he J'estions one m'st as:
initially are whether the *ible provi#es evi#ence of an afterlife for the h'man so'l, whether beings,
spirit'al entities, s'bsist in an interme#iate state after #eath, or, whether there is no s'ch thing as a so'l
as Christians 'n#erstan# it, especially one that s'rvives #eath, as the Jehovah's Witnesses mista:enly
believe5 an# whether the #ecaying bo#y ret'rns to #'st an# all i#entifying characteristics of man are
annihilate#, ma#e extinct an# simply become nonCexistent+
As $cript're, incl'#ing the 1l# 4estament, ma:es ab'n#antly clear there is a preCres'rrection afterlife,
an# the so'l >spirit? as 'n#erstoo# by Christen#om contin'es on after #eath for the righteo's an#
wic:e# in a #isembo#ie#, immaterial state+ Any analysis pertaining to materialism an# #'alism m'st be
'n#erta:en in the context of this obvio's fact+
A caref'l, openCmin#e# st'#y of the *ible ma:es it evi#ent that man has a so'l >an# is a so'l?, a
script'ral tr'th reveale# progressively, li:e m'ch of $cript're, especially in the Gew 4estament
Christian revelation which #i# m'ch to clarify the #ichotomo's nat're of man+ 0iteral exposition,
parables, allegory an# metaphor all combine as a powerf'l testament to the existence of the h'man so'l
>spirit? before an# after #eath, each a##ing weight to the s'm total of the arg'ment+ As will be shown,
contrary to the Jehovah's Witnesses an# materialists of every stripe, over 2 billion Christians, bac:e# by
2,000 years of theology an# the -oly *ible have been correct all along+
94he i#ea of a #istinction between the so'l, the immaterial principle of life, an# the bo#y, is of great
antiJ'ity, tho'gh only gra#'ally expresse# with any precision+ -ebrew tho'ght ma#e little of this
#istinction, an# there is practically no specific teaching on the s'bFect in the *ible beyon# an
'n#erlying ass'mption of some form of afterlife; >)(ford at !=20?+ -owever, these ass'mptions of
afterlife were base# on so'n# script'ral evi#ence as will be shown, not invente# o't of whole cloth+
When analyEing the following verses, :eep in min# Christ's wor#s at John !!A26 where he sai# in part
that 9everyone who lives an# believes in me will never #ie+; $ince men's physical, mortal bo#ies #ie,
Jes's m'st be referring to the so'l >spirit? which s'rvives the #eath of the bo#y5 that is the only manner
in which a believer will never #ie+ Kn#er the Jehovah's Witnesses' annihilation theory, those believers
Jes's spo:e to wo'l# have technically been #ea# for at least 2,000 years 'ntil the res'rrection, which
can't be tr'e an# wo'l# contra#ict Jes's' statement+ 4he Jehovah's Witnesses have a ten#ency to say
9that's not what that really means,; an# t'rn a reasonable 'n#erstan#ing 'psi#e #own, conf'sing what
otherwise is rather straightforwar#+ -owever, the pr'#ent approach to rea#ing $cript're is to rea# it as
a normal, reasonable person wo'l#, loo:ing for the most logical, commonCsense meaning in context+
4his the Jehovah's Witnesses repeate#ly fail to #o+
Wor#s other than ne&hesh in the 1l# 4estament are 'se# when referring to #eparte# so'ls, s'ch as
re&haim, often translate# in the English as 'sha#es' or 'healers+' :e&haim are ghosts accor#ing to #ine$s
%om&lete '(&ository Dictionary of the )ld and *ew +estament ,ords (#ine$s? an# very m'ch in
existence accor#ing to the 1l# 4estament as seen by 3saiah !/A.C!0 >'/#?, which completely #isproves
the Jehovah's Witnesses' theory that only extinction follows man at #eath+ 3n spea:ing of the :ing of
*abylon, 3saiah wroteA
. $heol beneath is stirre# 'p
to meet yo' when yo' come5
it ro'ses the sha#es to greet yo',
all who were lea#ers of the earth5
it raises from their thrones
all who were :ings of the nations+
!0 All of them will answer
an# say to yo'A
QHo' too have become as wea: as weO
Ho' have become li:e 'sOL
4his passage in an# of itself proves the Jehovah's Witnesses wrong+ -ere, the sha#es obvio'sly exist
an# were not exting'ishe# into nothingness+ 4hey even spea:, an# therefore thin:+ 4he Watchtower
lea#ership is f'lly aware of this ins'rmo'ntable obstacle to their theology+ 4o circ'mvent the problem
they translate re&haim as 9those impotent in #eath,; b't this #oes not help them in the slightest beca'se
it only #escribes one con#ition or attrib'te of the #eparte#, that they are in a wea:ene# con#ition, as
seen by the answer the sha#es gave C that the :ing of *abylon wo'l# become wea: li:e they ha#
become+ Gothing in these verses remotely s'ggests that these re&haim, or sha#es, #on't exist5 it's
impossible, even if the sha#es are impotent with respect to their powers+ 3mpotent #oes not mean
annihilate#, it #oes not mean nonexistent+ %'rthermore, Almighty 2o#, H-W-, #oes not lie5 his wor#
is tr'th >4it's !A25 John !)A!)?+ 3f sha#es #o not exist in the nether worl# of $heol, he wo'l# never
convey to his people that they #i#, an# that they spo:e an# are conscio's+ 2o# is telling 's in no
'ncertain terms that an immaterial, conscio's entity s'rvives the #eath of the bo#y+
4hat the #eparte# #ea# spirits in $heol are conscio's an# comm'nicate an# thin: is reiterate# at 3saiah
2.A/ >01#? where 2o# warne# the inhabitants of Jer'salem of their impen#ing #estr'ction, writing
thro'gh the prophet, 9&rostrate yo' shall spea: from the earth, an# from the base #'st yo'r wor#s shall
come+ Ho'r voice shall be li:e a ghost's >-ebrew, owb? >#ine$s at !)<?, from the earth, an# yo'r wor#s
li:e chirping from the #'st+; >*AB?+ Accor#ing to #ine$s, 9)wb means 'spirit' >of the #ea#?5
necromancy, pit+ 4his wor# 's'ally represents the tro'ble# spirit >or spirits? of the #ea#+ 4his meaning
appears 'nJ'estionably in 3saiah 2.A/; >ibi#+?+
4he psalmist at &salm <<A!! 9see:s to pers'a#e 2o# to act o't of concern for #ivine honorA the sha#es
>re&haim? give yo' no worship, so :eep me alive to offer yo' praise; >*AB notes <, !!C!@?+ 9Do yo'
wor: won#ers for the #ea#( Do the sha#es >re&haim? arise an# praise yo'(; -a# the sha#es >re&haim?
not existe# in $heol this J'estion co'l# not have been as:e#+ %ar from nonCexistent, the #eparte# #ea#,
the wic:e# 'nre#eeme# sha#es, are impotent with respect to gratit'#e, praise an# hope towar# 2o#,
9%or $heol #oes not than: yo', #eath #oes not praise yo'5 those that go #own to the pit #o not hope for
yo'r faithf'lness; >3saiah @<A!<, '/#?+
%or the wic:e#, their wea:ene# con#ition is li:ene# to 9forgetf'lness,; where 2o# wor:s no won#ers
for the sha#es >re&haim? who are 'nwilling an# 'nable to express their love for 2o#+ 93s yo'r love
proclaime# in the grave, yo'r fi#elity in the tomb( Are faithf'lness in Aba##on( Are yo'r won#ers
:nown in the #ar:ness, or yo'r righteo'sness in the lan# of forgetf'lness(; >&salm <<A!0C!2, '/#?+ 4he
res'rrection of the #ea# >as fig'ratively applie# to the restoration of 3srael in messianic times >*AB
notes? envisions conscio's an# singing sha#es in the lan# of the #eparte# >the netherworl#? which gives
birth to newly res'rrecte# bo#ies, sha#es that are re'nite# with risen corpsesA 9*'t yo'r #ea# shall shall
live, their corpses shall rise5 awa:e an# sing, yo' who lie in the #'st+ %or yo'r #ew is a #ew of light,
an# the lan# of sha#es >re&haim? gives birth; >3saiah 265!., *AB?+
Even Job, a blameless an# 'pright man, ac:nowle#ge# the existence of the #eparte# #ea#, the sha#es,
in $heol, where, in his reply to *ol#a#'s thir# speech he sai#, 94he sha#es >re&haim? beneath writhe in
terror, the waters an# their inhabitants+ Ga:e# before him is the nether worl# >$heol?, an# Aba##on has
no covering+; >Job 26A=,6, *AB?+ Got only #o sha#es exist, b't they exhibit emotions an# tremble+
$imilarly, the inspire# writers of the *oo: of &roverbs were f'lly aware that the #eparte# #ea#, the
sha#es, resi#e in $heol, the nether worl#5 they were not annihilate#, they #i# not become extinct at
#eath+ $pea:ing of the ways of the a#'lteress, &roverbs 2A!< provi#esA 9%or her path sin:s #own to
#eath, an# her footsteps lea# to the sha#es >re&haim? >*AB?+ "eferring to those who live a life of folly,
&roverbs .A!< warns, 90ittle he :nows that the sha#es are there, that in the #epths of the nether worl#
>sheol? are her g'ests; >*AB?+ An# &roverbs 2!A!6 is an 'nambig'o's warning, 94he man who strays
from the way of goo# sense will abi#e in the assembly of the sha#es >re&haim?+
1ne common misconception is that $heol >-ebrew? is a place where only the wic:e#, 'nre#eeme# go,
b't that is not the case >PBD at )</?+ 4he grieving patriarch Jacob was inconsolable when tol# of his
son Joseph's >fabricate#? #eath, stating, 9Go, 3 will go #own mo'rning to my son in the nether worl#
>$heol? >2enesis @)A@=?+ Jacob, son of 3saac an# father of twelve sons who in t'rn wo'l# father the
twelve tribes of 3srael, believe# his eleventh son, Joseph, was #ea# an# #eparte# to $heol, not extinct,
an# his grief was s'ch that he wishe# to Foin him+ An# Job, while en#'ring excr'ciating torment,
plea#e# to 2o# for shelter in the nether worl# of $heol+ -e #i# not want to go there to be tormente#
f'rther, b't to escape the agony an# torment he was s'ffering on earth, an# then ret'rnA 91h, that yo'
wo'l# hi#e me in the nether worl# an# :eep me sheltere# till yo'r wrath is past,; >Job !/A!@?+ -is
agony was so great he won#ere# why he wasn't #elivere# a stillborn baby5 then he wo'l# fin# rest in
$heolA; %or then 3 wo'l# have lain #own an# been J'iet5 3 wo'l# have slept5 then 3 wo'l# have been at
rest+ >Job @A!@, '/#?+ 1ne cannot be extinct an# nonCexistent an# yet enFoy restf'l sleep an# later ret'rn
to the worl# when 2o#'s wrath is over+ 3t's not possible+
Ming Davi# was f'lly aware that $heol was a place to which so'ls #epart, writing, 9%or yo' will not
aban#on my so'l to $heol, or let yo'r holy one see corr'ption,; >&salm !6A!0, '/#?+ -e repeate#ly
spea:s of $heol as a place, as a concrete fig're of speech, as a #estination from which so'ls are bro'ght
'p, an# prevente# from going #own into >see &salms !@.A<, /.A!=, <6A!@?+ 2o#, thro'gh Davi#, wo'l#
never have 'ttere# these wor#s if no s'ch place existe# where so'ls go+ $heol is a reality, a #estination
for the #eparte# #ea# ma#e ab'n#antly clear at &salm !@.A<A 93f 3 ma:e my be# in $heol, behol#, yo'
are there+; Annihilationism cannot be rea# into these verses+
"achel cannot be nonCexistent as her voice is hear# in "amahA 94h's says the 0or#, 9A voice is hear#
in "amah, lamentation an# bitter weeping+ "achel is weeping for her chil#ren5 she ref'ses to be
comforte# for her chil#ren, beca'se they are no more >Jeremiah @!A!=, '/#?+ "amah is 9a village abo't
five miles north of Jer'salem, where "achel was b'rie# >! $am'el !0, 2?+ "achel is sai# to mo'rn for
her chil#ren since she was the ancestress of Ephraim, the chief of the northern tribes+ 6atthew 2A!<
applies this verse to the sla'ghter of the innocent by -ero#; >*AB notes, @!C!=?+
An# the great prophet EEe:iel was instr'cte# by Almighty 2o# to lament the wic:e# of Egypt #estine#
for the pit of the nether worl#+ A place in $heol 9shall be ma#e them for all their hor#es; >EEe:iel
@2A20, *AB?+ 4hese Egyptian hor#es cannot be nonCexistent beca'se 9from the mi#st of the nether
worl# the mighty warriors shall spea: to EgyptA 9Whom #o yo' excel in bea'ty( Come #own, yo' an#
yo'r allies, lie with the 'ncirc'mcise#, with those slain by the swor#; >vv+ 20C2!?+ 4hose that go #own
to the pit are not only conscio's, b't experience emotion, as they 9bear their #isgrace with those who
go #own to the pit; >EEe:iel @2A2/, *AB?+
3t is not cre#ible to believe those #estine# for $heol are #estine# to nonCexistence beca'se &salm /.A!/C
20 tells 's that they are a:in to sheep her#e# into their new palace, in#icative of the nether worl# of
$heol+ &salm /.A!/A20 is a fran: a#monishment to the wealthy wic:e#, whose tr'st in riches rather
than Almighty 2o#, H-W-, is folly beca'se their wealth cannot accompany any of them #own to
where their ancestors areA
!/ 4his is the #estiny of those who tr'st in folly,
the en# of those so please# with their wealth+
!= 0i:e sheep they are her#e# into $heol,
Where #eath will be their shepher#+
$traight to the grave they #escen#,
where their form will waste away+
$heol will be their palace+
!6 *'t 2o# will re#eem my life,
will ta:e me from the power of $heol+
!) Do not fear when others become rich,
when the wealth of their ho'ses grows great+
!< When they #ie they will ta:e nothing with them,
their wealth will not follow them #own+
!. When living, they congrat'late themselves an# sayA
9All praise yo', yo' #o so well+;
20 *'t they will Foin the company of their forebears,
never again to see the light+
Serse 20, whereby those going #own 9will Foin the company of their forebears; is to be ta:en literally5
it's not simply a fig're of speech+ $imilarly, when Abraham #ie# an# was 9ta:en to his :insmen,;
>2enesis 2=A< an# many other references in the *ible where those who #ie go to Foin their ancestors?,
he act'ally #i# Foin his ancestors as a #isembo#ie# immaterial spirit+
9Gecromancy was a form of witchcraft an# was consi#ere# as one of the 9blac:; or #iabolical arts+
Etymologically, the term signifies conversing with the #ea# for p'rposes of cons'ltation or #ivination+
4he 6osaic 0aw sternly forba#e s'ch a practice >De'teronomy !<A!0, !!? >PBD at =)<?+
!0 0et there not be fo'n# among yo' anyone who immolates his son or #a'ghter
in the fire, nor a fort'neCteller, soothsayer, charmer, #iviner, or caster of spells,
nor one who cons'lts ghosts an# spirits or see:s oracle from the #ea#+ > *AB< see
also 0evitic's !.A@!, 20A6?+
2o# #oes not say that s'ch ghosts, spirits an# the #eparte# #ea# #on't exist, so #on't bother trying to
conF're them 'p+ *'t rather, he's saying that they #o exist an# he #oes not want man to bring them 'p
or comm'nicate with them+ ! $am'el 2<A<C!. ill'strates rather s'ccinctly that the #eparte# #ea# >the
prophet $am'el? exist as conscio's beings+ Ming $a'l so'ght o't the witch of En#or so that she might
conF're 'p the #ea# prophet+ $a'l was at war with the &hilistines an# 2o# ha# aban#one# him+ $a'l
wante# $am'el to tell him what to #o+ $am'el appeare# an# gave $a'l the ba# news, that the 0or# was
going to #eliver 3srael an# the army of 3srael into the han# of the &hilistines, an# $a'l an# his sons
wo'l# #ie the next #ay+
< $o $a'l #isg'ise# himself an# p't on other garments an# went, he an# two men
with him+ An# they came to the woman by night+ An# he sai#, 9Divine for me by
a spirit an# bring 'p for me whomever 3 shall name to yo'+; . 4he woman sai# to
him, 9$'rely yo' :now what $a'l has #one, how he has c't off the me#i'ms an#
the necromancers from the lan#+ Why then are yo' laying a trap for my life to
bring abo't my #eath(; !0 *'t $a'l swore to her by the 01"D, 9As the 01"D
lives, no p'nishment shall come 'pon yo' for this thing+; !! 4hen the woman
sai#, 9Whom shall 3 bring 'p for yo'(; -e sai#, 9*ring 'p $am'el for me+;
!2 When the woman saw $am'el, she crie# o't with a lo'# voice+ An# the
woman sai# to $a'l, 9Why have yo' #eceive# me( Ho' are $a'l+; !@ 4he :ing
sai# to her, 9Do not be afrai#+ What #o yo' see(; An# the woman sai# to $a'l, 93
see a go# coming 'p o't of the earth+; !/ -e sai# to her, 9What is his
appearance(; An# she sai#, 9An ol# man is coming 'p, an# he is wrappe# in a
robe+; An# $a'l :new that it was $am'el, an# he bowe# with his face to the
gro'n# an# pai# homage+
!= 4hen $am'el sai# to $a'l, 9Why have yo' #ist'rbe# me by bringing me 'p(;
$a'l answere#, 93 am in great #istress, for the &hilistines are warring against me,
an# 2o# has t'rne# away from me an# answers me no more, either by prophets
or by #reams+ 4herefore 3 have s'mmone# yo' to tell me what 3 shall #o+;
!6 An# $am'el sai#, 9Why then #o yo' as: me, since the 01"D has t'rne# from
yo' an# become yo'r enemy( !) 4he 01"D has #one to yo' as he spo:e by me,
for the 01"D has torn the :ing#om o't of yo'r han# an# given it to yo'r neighbor,
Davi#+ !< *eca'se yo' #i# not obey the voice of the 01"D an# #i# not carry o't
his fierce wrath against Amale:, therefore the 01"D has #one this thing to yo'
this #ay+ !. 6oreover, the 01"D will give 3srael also with yo' into the han# of the
&hilistines, an# tomorrow yo' an# yo'r sons shall be with me+ 4he 01"D will
give the army of 3srael also into the han# of the &hilistines+; >! $am'el 2<A<C!.,
'/#?
4he Jehovah's Witnesses arg'e that the prophet $am'el co'l# not have been conF're# 'p beca'se
nothing s'rvives #eath, an# therefore the spirit of $am'el #i# not exist5 his soCcalle# appearing an#
spea:ing was F'st a tric: of some sort an# $a'l merely let himself be #eceive#+ 4he voice $a'l
allege#ly hear#, they claim, was that of an imposter; >:easonin5 at @<=?+
2iven the s'bstantial bo#y of evi#ence cite# th's far, the Jehovah's Witnesses' claim is 'nfo'n#e#+ We
can be certain that $am'el in spirit appeare# an# was a tr'e prophet of 2o# an# not a false prophet or
#eceiver beca'se his prophecy was tr'e an# f'lfille#+ 3srael was given into the han#s of the &hilistines,
an# $a'l an# his sons were in#ee# :ille# F'st as $am'el foretol#+
@! Gow the &hilistines were fighting against 3srael, an# the men of 3srael fle#
before the &hilistines an# fell slain on 6o'nt 2ilboa+ 2 An# the &hilistines
overtoo: $a'l an# his sons, an# the &hilistines str'c: #own Jonathan an#
Abina#ab an# 6alchiCsh'a, the sons of $a'l+ @ 4he battle presse# har# against
$a'l, an# the archers fo'n# him, an# he was ba#ly wo'n#e# by the archers+ /
4hen $a'l sai# to his armorCbearer, 9Draw yo'r swor#, an# thr'st me thro'gh
with it, lest these 'ncirc'mcise# come an# thr'st me thro'gh, an# mistreat me+;
*'t his armorCbearer wo'l# not, for he feare# greatly+ 4herefore $a'l too: his
own swor# an# fell 'pon it+ = An# when his armorCbearer saw that $a'l was
#ea#, he also fell 'pon his swor# an# #ie# with him+ 6 4h's $a'l #ie#, an# his
three sons, an# his armorCbearer, an# all his men, on the same #ay together+ >!
$am'el @!A!C6, '/#?
4he test for #etermining whether $am'el was a false prophet, or a tr'e prophet who claims to spea: for
2o#, is fo'n# at De'teronomy !<A2!C22A 9Even tho'gh a prophet spea:s in the name of the 0or#, if his
oracle is not f'lfille# or verifie#, it is an oracle which the 0or# #i# not spea:+; 94r'e prophets were
accre#ite# in that their prophecies were f'lfille# >De'teronomy !<A20ff? >PBD at 6<<?+ 9%alse prophets,
on the other han#, wo'l# fin# that their prophecies were not accre#ite# or f'lfille# >ibi#?+ Accor#ingly,
$am'el, who was reiterating the message 2o# sent thro'gh him, was a tr'e prophet beca'se what he
sai# came tr'e+ -e was not a #eceiver or an imposter+ An# 2o# wo'l# never #eceive his people who
rea# these verses if $am'el #i# not exist+ 2o# #oes not lie+
93t sho'l# be note# that 97h8'man beings cannot comm'nicate at will with the so'ls of the #ea#+ 2o#
may, however, permit a #eparte# so'l to appear to the living an# even #isclose things 'n:nown to them+
$a'l's own prohibition of necromancy an# #ivination >v+@? was in :eeping with consistent teaching of
the 1l# 4estament+ 3f we are to cre#it the reality of the apparition to $a'l, it was #'e, not to the
s'mmons of the witch, b't to 2o#'s will5 the woman merely f'rnishe# the occasion; >*AB notes
2<A!2?+
2iven the evi#ence th's far it is clear that any claim by the Jehovah's Witnesses that man's immaterial
self #oes not s'rvive #eath is simply not tr'e+ While the 1l# 4estament offere# a vag'e conception of
the bo#yIso'l #ichotomy, they :new J'ite well that #eparte#, #isembo#ie# spirits contin'e on in the
afterlife altho'gh their 'n#erstan#ing lac:e# the forcef'l clarity fo'n# in the Gew 4estament+ 0i:e so
m'ch of $cript're, revelation of the #ichotomo's nat're of man, an# o'r increase# 'n#erstan#ing of
that, has been progressive, m'ch li:e o'r 'n#erstan#ing of the -oly 4rinity, or what the Apostle &a'l
calle# the 9mystery of Christ; >Ephesians @A/,=?+ 4here's nothing wrong with progressive revelation+
4hat's what 2o# inten#e#+
'OD9 SO&L D&AL#S( #$ T"E $EW TESTA(E$T
4he most emphatic script'ral proof of bo#yCso'l #'alism is fo'n# at 6atthew !0A2< where Jes's sai#,
97Do8 not be afrai# of those who can :ill the bo#y b't cannot :ill the so'l >&suche?5 rather, be afrai# of
the one who can #estroy both so'l an# bo#y in 2ehenna+; Jes's here reaffirms the tra#itionalist
#octrine that the create# immortal so'l Foine# to the bo#y at conception is not #estr'ctible by secon#ary
so'rces anything other than H-W-, 2o# Almighty+ 4hat is the foc's of the first part of the sentence C
#o not fear secon#ary so'rces >man? who can :ill the bo#y b't cannot :ill the so'l, which can only be
#estroye# by 2o# in 5ehenna, however 9#estr'ction; is #efine#+
4he fact that Christ sai# the so'l remains after the bo#y #ies is strong evi#ence #isproving the
Jehovah's Witnesses' an# all materialists' theory that the so'l #ies with the bo#y+ 3t also proves that
bo#y an# so'l are not the same thing5 the so'l cannot only be the bo#yIperson as the Jehovah's
Witnesses incorrectly teach+ 3f the so'l is the bo#yIperson, then nothing wo'l# remain after #eath, b't
Jes's ta'ght the exact opposite5 the so'l remains+
4he Jehovah's Witnesses also arg'e that the 9so'l; refers to the 9life one enFoys+; *'t the first part of
6atthew !0A2< #isproves this theory as well+ 3f the Jehovah's Witnesses' limite# concept of so'l
>&suche? is the 9life one enFoys,; b't the bo#y is :ille#, there can't be any life remaining to be enFoye#
beca'se they claim, falsely, that all vestiges of man either ret'rn to #'st or are completely annihilate#+
4he Jehovah's Witnesses teach that bo#yIperson an# so'l are the same thing, b't Jes's sai# the
oppositeA the so'l >spirit? remains after the bo#y is :ille#, an# therefore the bo#yIperson an# so'l are
not always the same thing+
Christian theologians have recogniEe# the obvio's for cent'ries+ 4he 2ree: wor# for 'bo#y' is soma
>/tron5 and #ine$s, /.<@?+ Accor#ing to #ine$s, 9the bo#y is not the man, for he himself can exist apart
from his bo#y >2 Corinthians !2A2C@?+ >.? 4he bo#y is an essential part of the man an# therefore the
re#eeme# are not perfecte# 'ntil the res'rrection, -ebrews !!A/05 no man in his final state will be
witho't his bo#y, John =A2<C2.5 "evelation 20A!@+ >!0? 4he wor# is also 'se# of physical nat're, as
#istinct >!0a? from &neuma, the spirit'al nat're, e+g+ ! 4hessalonians =A2@+ >!0c? /oma, 'bo#y' an#
&neuma, 'spirit,' may separate#; >#ine$s at 2/=?+ Jes's prove# at 6atthew !0A2< that the Jehovah's
Witnesses' theology is illogical+ Anyone exercising a meas're of common sense sho'l# be able to
recogniEe this+
At 6atthew !0A2< Jes's was instr'cting his #isciples to have co'rage 'n#er pen#ing persec'tion for
their faith an# proclamation of the 2ospel5 to fear no man+ %ear sho'l# be reserve# for Almighty 2o#,
Hahweh, who, being Almighty, has the power to #estroy both so'l an# bo#y in 2ehenna, which man
cannot+
4he apostle &a'l's explicit teachings on the iss'e of bo#yCso'l #'alism, an# that the immaterial self that
is the so'l >spirit? can s'bsist apart from the bo#y an# is not ma#e extinct at #eath, is in f'll accor# with
6atthew !0A2<+ 3ll'strative is 2 Corinthians !2A!C/ where there can be no mista:e that &a'l believe# a
personLs so'l >spirit? can leave the bo#y, an# that the so'l >spirit? is act'ally 9in; the bo#y+ $pea:ing of
his vision an# revelations, where &a'l >pres'mably? was ca'ght 'p to the thir# heaven, &a'l wroteA 93
m'st go on boasting+ 4ho'gh whether in the bo#y or o't of the bo#y 3 #o not :now++++;
4hat the in#ivi#'al co'l# leave the bo#y co'l# not, an# wo'l# not, have been state# if that were not
possible+ &a'l wo'l# have been illogical, an# script'rally mislea#ing, if that transmigrating 9self; or
9ego; #i# not exist, as the Jehovah's Witnesses erroneo'sly claim+ 4he same line of reasoning is state#
at &hilippians !A2!C2/ where &a'l's #esire was to 9#epart an# be with Christ+; 4he only reasonable an#
normal interpretation recogniEes that there is some thing that #eparts the bo#y, or can exist o'tsi#e of
the bo#y, an# that a so'l >spirit? act'ally exists notwithstan#ing what the Jehovah's Witnesses teach+
&a'l also, in no 'ncertain terms, ma:es it ab'n#antly clear at 2 Corinthians =A!C!0 that a man resi#es in
a 9tent; or 9tabernacle,; an# while these verses #eal pre#ominantly with the res'rrection, they also
a##ress the preCres'rrection interme#iate state+
= %or we :now that if the earthly tent we live in is #estroye#, we have a b'il#ing
from 2o#, an eternal ho'se in heaven, not b'ilt by h'man han#s+ 2 6eanwhile
we groan, longing to be clothe# instea# with o'r heavenly #welling, @ beca'se
when we are clothe#, we will not be fo'n# na:e#+ / %or while we are in this tent,
we groan an# are b'r#ene#, beca'se we #o not wish to be 'nclothe# b't to be
clothe# instea# with o'r heavenly #welling, so that what is mortal may be
swallowe# 'p by life+ = Gow the one who has fashione# 's for this very p'rpose
is 2o#, who has given 's the $pirit as a #eposit, g'aranteeing what is to come+
6 4herefore we are always confi#ent an# :now that as long as we are at home in
the bo#y we are away from the 0or#+ ) %or we live by faith, not by sight+ < We
are confi#ent, 3 say, an# wo'l# prefer to be away from the bo#y an# at home with
the 0or#+ . $o we ma:e it o'r goal to please him, whether we are at home in the
bo#y or away from it+ !0 %or we m'st all appear before the F'#gment seat of
Christ, so that each of 's may receive what is #'e 's for the things #one while in
the bo#y, whether goo# or ba#+ >*I#?
&a'l's statements that 9while we are at home in the bo#y we are away from the 0or#,; an# that we
wo'l# be 9away from the bo#y an# at home with the 0or#; >*AB 9leave the bo#y;?, an# at &hilippians
!A2!C2/ that it was &a'lLs #esire to 9#epart an# be with Christ; leaves no room for a twoCtho'san#Cyear,
or more, gap between &a'l's #epart're an# his being with the 0or#, which the Jehovah's Witnesses
wo'l# have yo' believe wo'l# occ'r at the res'rrection+ Go s'ch gap can reasonably be rea# into these
verses5 absol'tely nothing even remotely s'ggests s'ch a hiat's+ 4o the contrary, at &hilippians !A2!
&a'l sai# 9to #ie is gain;5 b't two tho'san# years of nonexistence is not gain b't a loss+ &a'l wrote only
of two choices, a? when in the bo#y one is away from the 0or#, an# b? when with the 0or# one is away
from the bo#y+ An# the trip is imme#iate+
Jes's on the cross ma#e this clear when he tol# the criminal at his si#e, 93 say to yo', to#ay yo' will be
with me in para#ise; >0':e 2@A/@?+ Sirt'ally every Christian #enomination on earth an# biblical
scholars worl# wi#e have :nown this to mean that the criminal, who experience# a #eathCbe#
conversion, wo'l# #epart his bo#y an# be in the company of Jes's' so'l in the interme#iate state that
#ay, not two tho'san# years in the f't're+
4he Jehovah's Witnesses, J'ite infamo'sly, chose, in their Gew Worl# 4ranslation *ible >*,+? to
insert the comma after the wor# 9to#ay; so that it rea#s 93 tell yo' to#ay, yo' will be with me in
para#ise+; 4his incre#ibly aw:war# constr'ction is not normal, an# sho'l# not be given cre#ence in
light of the aforementione# evi#ence that the transition between #eath an# being with Christ is
imme#iate Jes's was not referring to the res'rrection in the #istant f't're+ After all, he sai# earlier in
his ministry that whoever 9lives an# believes me will never #ie; >John !!A26?, which necessitates the
criminal's contin'e# existence, an# which co'l# only refer to his so'l >spirit? contin'ing witho't
extinction+ 4ra#itionalists have a reasonable an# normal 'n#erstan#ing of Jes's' wor#s, b't the
Jehovah's Witnesses #o not+ *'t for the sa:e of arg'ment, even if Jes's sai#, 93 tell yo' to#ay, yo' will
be with me in para#ise,; nothing in this sentence prevents the criminal from Foining Christ that very
#ay+ >93 tell yo' to#ay, yo' will be with me in para#ise,; sai# Jes's+ 9When(; as:e# the criminal, to
which Jes's replie#, 94o#ay, very soon, in a few ho'rs+;?
4he Jehovah's Witnesses teach that the story of the rich man >Dives? an# 0aEar's is a parable where the
rich man represents the &harisees, an# 0aEar's the common Jewish people who repente# an# became
followers of Jes's+ 4heir #eaths were merely symbolic an# represent a change in circ'mstances, a role
reversal for the favore# an# #espise# >:easonin5 at !)=?+
!. 94here was a rich man who was clothe# in p'rple an# fine linen an# who
feaste# s'mpt'o'sly every #ay+ 20 An# at his gate was lai# a poor man name#
0aEar's, covere# with sores, 2! who #esire# to be fe# with what fell from the
rich man's table+ 6oreover, even the #ogs came an# lic:e# his sores+ 22 4he poor
man #ie# an# was carrie# by the angels to Abraham's si#e+7a8 4he rich man also
#ie# an# was b'rie#, 2@ an# in -a#es, being in torment, he lifte# 'p his eyes an#
saw Abraham far off an# 0aEar's at his si#e+ 2/ An# he calle# o't, Q%ather
Abraham, have mercy on me, an# sen# 0aEar's to #ip the en# of his finger in
water an# cool my tong'e, for 3 am in ang'ish in this flame+L 2= *'t Abraham
sai#, QChil#, remember that yo' in yo'r lifetime receive# yo'r goo# things, an#
0aEar's in li:e manner ba# things5 b't now he is comforte# here, an# yo' are in
ang'ish+ 26 An# besi#es all this, between 's an# yo' a great chasm has been
fixe#, in or#er that those who wo'l# pass from here to yo' may not be able, an#
none may cross from there to 's+L 2) An# he sai#, Q4hen 3 beg yo', father, to sen#
him to my father's ho'seT 2< for 3 have five brothers7b8Tso that he may warn
them, lest they also come into this place of torment+L 2. *'t Abraham sai#, Q4hey
have 6oses an# the &rophets5 let them hear them+L @0 An# he sai#, QGo, father
Abraham, b't if someone goes to them from the #ea#, they will repent+L @! -e
sai# to him, Q3f they #o not hear 6oses an# the &rophets, neither will they be
convince# if someone sho'l# rise from the #ea#+L; >'/#?
4he Jehovah's Witnesses are correct in recogniEing the symbolic role reversal between the rich man an#
0aEar's+ 4he reverse# con#itions the two men fin# themselves in are a star: forewarning, an# mirror
the beatit'#es at 0':e 6A20, 2!5 2/, 2=+ 9*lesse# are yo' who are now h'ngry, for yo' will be satisfie#+
Woe to yo' who are rich, for yo' have receive# yo'r consolation+ Woe to yo' who are fille# now, for
yo' will be h'ngry+; *'t the story a##resses many other iss'es other than a role reversal, an# is pac:e#
with 'sef'l insight, the most obvio's being that the #eparte#, conscio's, #ea# li:e the rich man an#
0aEar's, an# Abraham, resi#e in an interme#iate state+
Act'ally, mainstream theology agrees, somewhat, that verses @0 an# @! pertain to the Christian
message+ 4he "oman Catholic Ch'rch an# other #enominations 'n#erstan# these verses to be 97a8
foresha#owing D of the reFection of the call to repentance even after Jes's' res'rrection; >*AB notes
!6, @0C@!?+ *'t that's not the sole lesson to be learne#+ 1ne of the more salient points ma#e is a star:
warning to ta:e care of the nee#y an# #esperate if it is within one's means, or yo' might s'ffer the same
fate as the compassionCless rich man+
Even tho'gh most consi#er the story to be a parable, some interpret the ren#ering literally, an# the
Jehovah's Witnesses attac: s'ch literalists, ass'ming that all Christians regar# it as historical fact,
which they #on't all believe to be so+ Even if it were meant to be ta:en literally, which is possible, the
Jehovah's Witnesses attempt to stri:e it #own in its entirety simply beca'se it contains metaphor within
the story+ 3n other wor#s, they arg'e the story can't be real beca'se those enFoying #ivine favor co'l#
not literally fit on Abraham's bosom, an# a mere #rop of water co'l# never J'ench the rich man's thirst
or s'rvive the parche# literal heat of the literal b'rning fire >:easonin5 at !)/C!)=?+ *'t these
ill'strations are metaphor or fig'res of speech pec'liar to the times+ 0ying in Abraham's bosom is a
term of en#earment, representing a special relationship >94he $on, who is in the bosom of the %ather
>John !A!<?+ 4he #rop of water on the tip of 0aEar's' finger symboliEes the abFect #esperation an#
#espair the tormente# rich man is en#'ring his ang'ish is s'ch that he'll 9ta:e anything+; An# the
b'rning flames represent the p'nishment awaiting those #oome# to per#ition+ >While some Christian
#enominations contin'e to believe the fires of hell are literal flames of fire, conservatives generally #o
not+? 4he point is, even a literal translation of the story containing fig'res of speech an# metaphor to
enhance the meaning wo'l# pass m'ster+
We :now #ea# 0aEar's an# the rich man are in the interme#iate state beca'se the rich man refers to his
five living brothers still on earth, so it m'st ta:e place prior to the res'rrection+ As a parable the story is
no less tr'thf'l as were all of Christ's parables, an# this one is meant to convey important script'ral
tr'th+ Jes's never lie# or mislea# his people, which is what he wo'l# have #one with this story if all
men's so'ls >spirits? are exting'ishe# at #eath+
As state#, the story of postmortem 0aEar's an# the rich man ill'strates that #eparte# so'ls are
conscio's an# can experience comfort, torment an# ang'ish, an# they are capable of comm'nication+ 3t
tells 's Abraham is alive, F'st as Jes's reiterate# what 2o# sai# in the present tense, 93 am the 2o# of
Abraham, an# the 2o# of 3saac, an# the 2o# of Jacob+; -e is not the 2o# of the #ea#,; Jes's sai#, 9b't
of the living; >6atthew 22A@2, '/#? >9to 72o#8 all are alive;? >0':e 20A@<, *AB?+ -ere 2o# is
spea:ing of two things, a? the res'rrection, an# b? the living so'l >spirit? that animates the bo#y, the
so'l being the tr'e person+
While the general #isc'ssion of 6atthew 22A@2 pertaine# to the f't're res'rrection, it also refers to
those in the interme#iate state5 it is only the #ea# physical bo#y that is res'rrecte#, to be reFoine# an#
animate# by the so'l+ *'t it is the so'l >spirit? which 2o# regar#s as being presently 9alive; beca'se a
9bo#y witho't a spirit is #ea#+; >James 2A26?+ *eca'se 2o# an# Jes's spo:e in the present tense of the
#eparte# as living, these specific wor#s co'l# not have referre# to a f't're res'rrection b't #ealt,
specifically an# by necessity, with so'ls in the interme#iate state which play a vital role in the f't're
res'rrection5 the event'al so'l >spirit? an# bo#y re'nion+
*'t the primary reason the Jehovah's Witnesses view the parable of the rich man an# 0aEar's as s'ch a
threat to their theology an# #ismiss it so cas'ally is beca'se it clearly states that man will have ha#
s'fficient warning in the present age >PBD at /<0?, an# beca'se the story teaches that man's #estiny is
settle# at #eath+ 4here is no 9secon# chance; >ibi#+?+ 9-'man beings #ie once, then after this the
F'#gment >-ebrews .A2)?+ 4his *ible teaching is in #irect contra#iction to the Jehovah's Witnesses'
salvation plan >one of several? which is premise# on a 9secon# chance; at salvation for virt'ally all of
man:in#, most of whom will s'ppose#ly be res'rrecte# on earth where they will resi#e #'ring the
!,000CyearCreign+
3n a##ition, what most nonCJehovah's Witnesses #on't realiEe is that the Jehovah's Witnesses teach,
incorrectly, that 9man is acJ'itte# of his sins at #eath; >Insi5ht, )<<5 :easonin5, @@<?, ta:ing "omans
6A) completely o't of context, an# accor#ingly no man wo'l# be p'nishe# for sins committe# in this
life, only those sins committe# #'ring the !,000CyearCreign, which is a very attractive recr'itment tool,
to say the least+ 4o them, man's #eath in this life is s'fficient p'nishment, an# th's all 'nre#eeme# men
are p'nishe# eJ'ally, regar#less of the #egree of their sins+
Gee#less to say, the Jehovah's Witnesses' biEarre theories in this matter are completely 'nbiblical,
iss'es a##resse# in great #etail in the accompanying online treatise entitle# 9,hy the 1eho!ah=s
,itnesses are wron5 teachin5 that only 1>>??? 5o to hea!en and much more;
which can be fo'n# hereA httpAII!//000+!!0mb+comI!//000Iin#ex+htmlUhome
%or p'rposes of this paper, s'ffice it to say that it is not #eath that acJ'its >#eclare# not g'ilty?
re#eeme#, believing Christians of their sins, b't the #eath an# bloo# of Christ, which is a f'n#amental
Christian #octrine that contin'es to el'#e the Jehovah's Witnesses+ As &a'l wrote at "omans =A!6 an#
elsewhere, it was the 9gift; of his #eath for o'r sins that 9bro'ght acJ'ittal,; not man's #eath+
*'t to reiterate, there is no secon# chance, which is one of the messages of the rich man an# 0aEar's,
an# the Jehovah's Witnesses #on't want to hear that+ 9$cript're represents the state of the lost after
#eath as a fixe# state,; >0':e !6A!.C@!? >PBD at @<!?+ 9We m'st all appear before the F'#gment seat of
Christ so that each one may receive recompense accor#ing to what he #i# in the bo#y, whether goo# or
evil; >2 Corinthians =A!0?+ 9Gow is the #ay of salvation; >2 Corinthians 6A2?+ 94he 0or# :nows how to
:eep the 'nrighteo's 'n#er p'nishment for the #ay of F'#gment >2 &eter 2A.?+ 1bvio'sly, there is no
secon# chance or probationary perio#+ 4he final F'#gment will be #etermine# by what man #oes in this
life, in this bo#y, not some f't're state of existence >see also 6atthew )A22,2@5 2=A/!C/6?+
3n this regar# the story of the rich man an# 0aEar's is toxic to the Watchtower $ociety an# completely
'n#ermines their religion, which explains their motive for #ismissing it, incl'#ing the allCtooCobvio's
'n#erlying message that, li:e 0aEar's an# the rich man, the #eparte# conscio's #ea# migrate to an
interme#iate state5 they are not annihilate#, they #o not become exting'ishe#+ 4he s'pernat'ral or#er
for #eparte# h'mans #oes in fact exist to#ay+
4he message that the #eparte# are c'rrently alive spirit'ally is #riven home in the acco'nt of the
transfig'ration of Jes's, the appearance of the living 6oses an# EliFah, the so'n# of 2o#'s voice, an#
&eter, James an# John bearing witness to the event+ At 6atthew !6A2<, Jes's spo:e with his #isciples
an# sai#, 9Amen, 3 say to yo', there are some stan#ing here who will not taste #eath 'ntil they see the
$on of 6an coming in his :ing#om+; 3n the next sentence 6atthew writesA
! An# after six #ays Jes's too: with him &eter an# James, an# John his brother,
an# le# them 'p a high mo'ntain by themselves+ 2 An# he was transfig're#
before them, an# his face shone li:e the s'n, an# his clothes became white as
light+ @ An# behol#, there appeare# to them 6oses an# EliFah, tal:ing with him+
/ An# &eter sai# to Jes's, 90or#, it is goo# that we are here+ 3f yo' wish, 3 will
ma:e three tents here, one for yo' an# one for 6oses an# one for EliFah+; = -e
was still spea:ing when, behol#, a bright clo'# oversha#owe# them, an# a voice
from the clo'# sai#, 94his is my belove# $on,7a8 with whom 3 am well please#5
listen to him+; 6 When the #isciples hear# this, they fell on their faces an# were
terrifie#+ ) *'t Jes's came an# to'che# them, saying, 9"ise, an# have no fear+;
< An# when they lifte# 'p their eyes, they saw no one b't Jes's only+
. An# as they were coming #own the mo'ntain, Jes's comman#e# them, 94ell
no one the vision, 'ntil the $on of 6an is raise# from the #ea#+; >6atthew !)A!C
., :/#?
4he Jehovah's Witnesses teach that even tho'gh Christ was act'ally there, 96oses an# EliFah, who
were #ea#, were not literally present+ 4hey were represente# in vision; >Insi5ht at !!2!?+ *'t if 6oses
an# EliFah were act'ally present at the transfig'ration an# are not #ea#, an# if their appearance an# the
transfig'ration event were not mere visions of the min#, their materialist, annihilation theory is proven
wrong+
%irst, it is well :nown that while 6oses #ie# a physical #eath, EliFah #i# not+ EliFah never #ie# >PBD at
2/6?+ An# as the previo's #isc'ssion has ma#e clear, man, incl'#ing 6oses, might #ie a physical #eath
b't live on in a #isembo#ie# state+
$econ#ly, the 2ree: wor# for this vision is harfoma >@)0=?, an# 9as a no'n signifies that which is seen
an# #enotes >!? 'a spectacle, sight',; 6atthew !)A.5 Acts )A@! >9sight;? >#ine$s at !<0?+ *'t this vision
was seen with the eyes, not the min#+ &eter verifie#, at 2 &eter !A!6C!<, the historical acc'racy of what
they witnesse# with their own eyes, incl'#ing the appearance of 6oses an# EliFah, where &eter
wrote, 9%or we #i# not follow cleverly #evise# myths when we ma#e :nown to yo' the power an#
coming of o'r 0or# Jes's Christ, b't we were eyewitnesses of his maFesty+ %or when he receive# honor
an# glory from 2o# the %ather, an# the voice was borne to him by the 6aFestic 2lory, 94his is my
belove# $on, with whom 3 am well please#,; we o'rselves hear# this very voice borne from heaven, for
we were with him on the holy mo'ntain+; 974he transfig'ration's8 historical reality is atteste# to by the
Apostle &eter,; >PBD at <6)?+ 6oses an# EliFah were act'ally present beca'se &eter i#entifie# them by
name, an# therefore m'st have been eyewitnesses of their presence, an#, 0':e wrote that the #isciples
hear# the conversation between Jes's, EliFah an# 6oses, an# &eter an# his companions act'ally 9saw
the two men stan#ing with him; >0':e .A@0C@2?+
4hir#, any claim that the events of Christ's transfig'ration were forwar#CproFecte# visions of the
res'rrecte# li:ewise fails beca'se accor#ing to the Jehovah's Witnesses, Jes's Christ ret'rne#
>allege#ly? invisibly >at the secon# coming? in !.!/+ *y the time 6oses an# EliFah are res'rrecte# an#
can stan# in the presence of the Jehovah's Witnesses' version of Jes's, Christ wo'l# be invisible to
&eter, James an# John+
%o'rth, the transfig'ration event co'l# not be a postCres'rrection vision beca'se EliFah an# 6oses
spo:e to Jes's abo't his #epart're, or exo#'s his pen#ing #eath by cr'cifixion, res'rrection an#
ascension+ 9An# behol#, two men were conversing with him, 6oses an# EliFah, who appeare# in glory
an# spo:e of his exo#'s he was going to accomplish in Jer'salem; >0':e .A@0, @!?+ 3f the
transfig'ration was a forwar#CproFecte# postCres'rrection vision in the min#s of &eter, James an# John,
it wo'l# have been pointless to #isc'ss Jes's' 9pen#ing; exo#'s that wo'l# have happene# 2,000 years
or more earlier+ An# if 6oses an# EliFah #i# not exist at all, Jes's wo'l# have been #el'sional spea:ing
to them+ $'ch a scenario is neither logical nor possible+
%inally, beca'se Jes's #oes not lie or #eceive his people, even p'rs'ant to a vision of the min# 2,000
years ago, that visible realCtime appearance of 6oses an# EliFah is inten#e# to reflect reality an# tr'th+
3f they #i# not exist, 2o# wo'l# not have ca'se# them to appear5 he wo'l# not have intentionally
mislea# his people into believing they exist when they #on't+ 2o# #oes not lie+
4he evi#ence that a #isembo#ie# so'l >spirit? s'rvives h'man #eath is s'bstantial+ 4he inspire# writer
of -ebrews ma#e it 'nmista:eably clear that the spirits of the re#eeme# go to heaven 973n8 the exalte#
#escription of the heavenly goal which lies before the ch'rch >-ebrews !2A22C2/?, the blesse# #ea# are
referre# to as 9the spirits of F'st men ma#e perfect; >PBD at <0<?+ 4hey are not extinct+
22 *'t yo' have come to 6o'nt Vion an# to the city of the living 2o#, the
heavenly Jer'salem, an# to inn'merable angels in festal gathering, 2@ an# to the
assembly7a8 of the firstborn who are enrolle# in heaven, an# to 2o#, the F'#ge of
all, an# to the spirits of the righteo's ma#e perfect, 2/ an# to Jes's, the me#iator
of a new covenant, an# to the sprin:le# bloo# that spea:s a better wor# than the
bloo# of Abel+
2= $ee that yo' #o not ref'se him who is spea:ing+ %or if they #i# not escape
when they ref'se# him who warne# them on earth, m'ch less will we escape if
we reFect him who warns from heaven+ >-ebrews !2A22C2=, '/#?
Geither can these verses refer to a f't're postCres'rrection reality beca'se v+ 2= clarifies that 2o# here
warns men from heaven, now+ 3f verse 2@ refers to postCres'rrection man, 2o#'s warning to obe#ience
meant for those alive on earth wo'l# be pointless+
4he Jehovah's Witnesses conten# that at #eath no spirit >so'l? travels to heaven beca'se they are
imme#iately exting'ishe#, an# compare 9#eparte# spirits; li:e those han#e# bac: to 2o# by Jes's an#
the martyr $tephen to the technical change of ownership of a piece of property+ 4hey writeA
94hen the #'st ret'rns to the earth F'st as it happene# to be an# the spirit 7or, lifeC
force5 -ebrew, ruach8 itself ret'rns to the tr'e 2o# who gave it+; >Gotice that the
-ebrew wor# for spirit is ruach5 b't the wor# translate# so'l is nephesh+ 4he text
#oes not mean that at #eath the spirit travels all the way to the personal presence
of 2o#5 rather, any prospects for the person to live again rests with 2o#+ 3n
similar 'sage, we may say that, if reJ'ire# payments are not ma#e by the b'yer
of a piece of property, the property 9ret'rns; to its owner+; >:easonin5 at @)<?
With respect to the Jehovah's Witnesses' comparison to the transfer of property ownership, their
analogy is flawe# in the extreme+ 3f the seller of a piece of personal property, for instance an
a'tomobile, #oes not receive payment an# the b'yer is in #efa'lt, the seller ta:es bac: the car it's not
a mere formality of ownership the #ealership will repossess the vehicle an# rightf'lly claim title5 it
won't #estroy the car an# ma:e it #isappear or b'rn all of the paperwor: an# wait 'ntil a f't're time to
reb'il# the exact same a'tomobile+ As with the #ealer who sol# a car to a b'yer an# ta:es it bac: on
#efa'lt, so 2o# Almighty gives man a spirit >so'l? an# ta:es it bac: at #eath, which is precisely what
Ecclesiastes !2A) teaches, whether the #isembo#ie# are calle# so'ls, spirits or sha#es+ 3t provi#es, 9the
#'st ret'rns to the earth as it was, an# the spirit ret'rns to 2o# who gave it+;
Ecclesiastes !2A) is powerf'l testimony that a man's spirit exists an# that it #oes not vanish at #eath b't
travels to 2o#+ Go other concl'sion can be #rawn given a normal, reasonable rea#ing of this verse
partic'larly when aboveCmentione# -ebrews !2A2@ specifically states that the preCres'rrection spirits of
9F'st men ma#e perfect; are exactly where Ecclesiastes !2A) sai# they wo'l# be C with 92o# the F'#ge
of all+; 4o a## weight to this biblical fact is "evelation 6A.C!! where John wrote of his heavenly, preC
res'rrection vision, an# 9saw 'n#erneath the alter the so'ls of those who ha# been sla'ghtere# beca'se
of the witness they bore to the wor# of 2o#+; 4hese so'ls >spirits? #i# not simply vanish into thin air5
they exist an# are real+
$EP"ES" "E'!EW :SO&L;
4he -ebrew term ne&hesh is generally translate# 9so'l; in English+ *e&hesh has a variety of meanings
an# appears over )=0 times in the 1l# 4estament+ Accor#ing to 9a -ebrew an# English 0exicon of the
1l# 4estament,; ne&hesh primarily means !? the life principle, 2? vario's fig'rative 'sages, an# @? a
man's so'l 9that #eparts at #eath an# ret'rns with life at the res'rrection+; >Brown Dri!e and Bri55s A
-ebrew an# English 0exicon of the 1l# 4estament >1xfor#A Claren#on, !.=@, !.))?, 220?+
Accor#ing to #ine$s, it can mean a breathing creat're, animal or man+ 9*e&hesh means so'l5 self5 life5
person5 heart; >at !<., =@!=?+ 9>!c? 4he best biblical #efinition is fo'n# at &salm !0@A! where ne&hesh
is #efine# as 9all that is within a personA '*less the 0or#, 1 my so'l, an# all that is within me, bless his
holy name+; 94he inner person is ne&hesh ++++; 9$o'l of man means that 'immaterial part, which moves
into the afterlife 7the bo#y is b'rie# an# #ecomposes8 an# nee#s atonement to enter into 2o#'s presence
'pon #eath; >ibi#+? 9>=a? $o'l parallels the whole in#ivi#'al 9him,; or 93; >ibi#+?+
4he Jehovah's Witnesses on the other han# have #evelope# their own limite# #efinitions for ne&hesh+
9*ible 'sage,; they write, 9shows the so'l to be a person or an animal or the life that a person or an
animal enFoys+; 3t is not 9the principle of life; >:easonin5 at @)=?+ 4hey teach that no one 9has; a so'l
>ibi#+?5 2o# never gave man a so'l, an# a man's so'l is not the same as his spirit >:easonin5 at @)<?+
4hey also believe that spirit >-ebrew, ruach? which animates a creat're with the 9breath of life; is a
mere spar:, li:e an electrical charge which #issipates after the engine has been starte#+ 1nce the bo#y
of man #ies, they teach, all traces of him, incl'#ing spirit an# so'l, #isappear an# are annihilate#
>:easonin5 at @<2? + 4here is no spirit in man in the conventional Christian sense, they teach,
partic'larly one which exhibits emotion or tho'ght >/oul and /&irit,
httpAIIwww+watchtower+orgIeIbhIappen#ixB0)+htm?+
*'t the Jehovah's Witnesses are wrong on many levels+ 2o# #oesn't simply #eliver a spar: of breath to
activate the bo#y, b't he thereafter actively 9forms the spirit of man within him >Vechariah !2A!?+ 9738t
is a spirit in man, the breath of the Almighty, that gives him 'n#erstan#ing; >Job @2A<?+ %'rthermore,
2o#, who is a spirit person, also has, an#Ior is, a ne&hesh >so'l?A 9An# 72o#'s8 so'l >ne&hesh? was
grieve# with the misery of 3srael; >J'#ges !0A!65 cf 3saiah !A!/ >7reen$s 9iteral +ranslation?+ *e&hesh
>so'l? therefore is not limite# to material entities, b't it can be a spirit'al entity, an# as we all :now,
man was create# in the image of 2o#+
4ra#itional Christians have 'n#erstoo# ne&hesh >so'l? to mean a person or an animal long before the
Jehovah's Witnesses' religion first appeare# in the mi#Cnineteenth cent'ry+ 4hey also agree that ne&hesh
>so'l? J'ite often refers to a person or animals, #ea# or alive+ $imilarly, tra#itionalists :now f'll well
that ne&hesh can mean 9life,; all of which 'ltimately #epen#s on context+ *'t in the Jehovah's
Witnesses' elaborate efforts to #efen# these #efinitions that nee# no #efen#ing, they have completely
misse# the point+ 4he primary iss'e is whether the ne&hesh >so'l? can also refer to the immaterial
spirit'al self, the ego, that conscio's entity which s'rvives #eath an# is capable of emotion an#
tho'ght, which it #oes, contrary to the Jehovah's Witnesses' false assertion that at #eath the so'l >spirit?
is exting'ishe#+
%'rthermore, the Jehovah's Witnesses also arg'e that so'l an# spirit are not the same, that they are
completely separate, which is 'n#erstan#able beca'se if so'l an# spirit are the same an# occasionally
synonymo's, the Jehovah's Witnesses' theology collapses+ $'bstance #'alism, the #ichotomy of bo#y
an# so'l >spirit? in Christian tho'ght so evi#ent in the Gew 4estament, is also evi#ent in the 1l#
4estament, tho'gh not as prono'nce#+ 4here, *e&hesh can refer to the immaterial, spirit'al self+ 3t #oes
not simply mean a person, animal or the life one enFoys+ At &salm /.A!= we rea# where the #eparte#
wic:e# rich are her#e# alive into their new palace calle# $heol, the nether worl#, an# $heol accor#ing
to the n'mero's verses J'ote# earlier, while metaphorically calle# the 9grave; sometimes, in reality is
a place of conscio's existence+ 4his has been establishe# beyon# a reasonable #o'bt+ An# since all men
are ne&hesh >so'ls?, the wic:e# rich are also ne&hesh >so'ls? who go to $heol, not in the flesh b't as
spirit'al entities+ 4herefore the #eparte# ne&hesh >so'ls? are spirit'al+
While the Gew 4estament writers spo:e of bo#yCso'l #'alism >bo#y an# so'l not being the same? the
1l# 4estament, among its varie# #efinitions of ne&hesh, also incl'#es this #ichotomo's #'al nat're,
referring to it as the o'ter man an# the inner man+ 94he inner person is ne&hesh; >#ine$s at !<.?+ When
the 1l# 4estament refers to man as a whole it is nevertheless a 'nity of bo#y an# so'l, the holistic
oneness of a man compose# of two parts >6orelan# at 2?+ When the *ible refers to a ne&hesh >so'l? as
spea:ing or thin:ing, it is referring not to the bo#y, mere flesh, which witho't the spirit is #ea# >James
2A26?, b't to the rational spirit'al aspect that is the man proper5 that's who we really are+
An# this ne&hesh >so'l? can be something which is within the person, ma#e clear at Job !/A22 where
9his so'l >ne&hesh? within him shall mo'rn+; 1ther verses reaffirm that the so'l >ne&hesh? can be
something which one has, which therefore was given to man from the AlmightyA 97-8er ne&hesh >so'l?
was vexe# within her; >2 Mings /A2)?5 96y so'l is cast #own within me,; >&salm /2A6?5 9768y so'l
fainte# within me; >Jonah 2A)?+
S#(#LA!#T#ES 'ETWEE$ $EP"ES" :SO&L; A$D !&AC" :SP#!#T;
4he -ebrew term ruach can also mean 9spirit,; among n'mero's other #efinitions, an# the fact that
ruach is also spo:en of as being within a person is strong evi#ence that ne&hesh >so'l? an# ruach
>spirit? in the proper context can be interchangeable terms beca'se they can refer to the same thing+
Daniel wrote of his ruach$s >spirit's? ang'ish within its sheath of flesh, the spirit li:ene# to a swor# that
is inserte# an# remove# from its sheath >Daniel )A!=, *AB?+ 4he -ebrew for sheath is nidneh (=0<=?,
an# is #efine# fig'ratively as 9the bo#y >as the receptacle of the so'l; >#ine$s at !<!?+
1ther 1l# 4estament verses rea# 9the spirit >ruach? within me constraineth me; >Job @A!<?5 "enew in
me a stea#fast spirit >ruach? >&salm =!A!2?5 9my spirit >ruach? is feint within me; >&salm !/2A@>/?+ 4he
prophet 3saiah :new f'll well that so'l an# spirit can refer to the same entity when he bo'n# them
together in parallel 'nity, writing at 3saiah 26A.A
6y so'l >ne&hesh? yearns for yo' in the night,
yes, my spirit >ruach? within me :eeps vigil for yo'+
4he 1l# 4estament so'l >ne&hesh? an# spirit >ruach? exhibit a##itional traits which in#icate they can, in
the proper context, refer to each other5 they can be synonymo's+ 9*e&hesh also refers to the seat of
emotion, volition, moral attit'#es, an# #esireIlonging for 2o# >6icah )A!5 &roverbs 2!A!05 3saiah+ 26A.5
De'teronomy 6A=5 2!A!/?; 4he ne&hesh >so'l? has cognitive s:ills5 it can bless >2enesis 2)A/?, love >!
Mings 2A/?, #esire >! Mings !!A@)?5 it can feel ang'ish >2 Mings /A2)?+ 4he list of characteristics of the
ne&hesh are consi#erable, b't these things the ne&hesh >so'l? #oes cannot be attrib'te# to mere
'nanimate# flesh, a static bo#y, b't rather, that rational, animate# aspect of the 9person; which is the
spirit'al aspect, that which ma:es man h'man an# who we are+
A man's 1l# 4estament spirit >ruach? also can #isplay characteristics similar to the immaterial so'l
>ne&hesh?+ Brown Dri!er and Bri55s list nine meanings for ruach >spirit? incl'#ing 9the principle of
life in h'mans an# animals,; 9#isembo#ie# spirits,; 9the seat of emotions,; an# 9the seat of min# an#
will in h'mans; >6orelan# at @?+ #ine$s states that 9ruwach freJ'ently represents the element of life in
a man, his nat'ral 9spirit,; >)@0) at 2=.?+ 9At &roverbs !6A2 the wor# appears to mean more than F'st
the element of life5 it seems to mean 9so'l;A 9All the ways of a man are clean in his own eyes5 b't the
0or# weigheth the spirits++++ 4h's, 3saiah can p't ne&hesh >=@!=?, 9so'l,; an# ruwach in synonymo's
parallelismA 9With my so'l have 3 #esire# thee in the night5 yea with my spirit within me will 3 see:
thee early+; :uach is 'se# to #escribe a man's min#Cset, #isposition, or temper >&salm @2A2?5 it refers to
a man's min# an# thin:ing >EEe:iel+ !@A@5 cf &roverbs 2.A!!?, #isposition >Job 2A!!?, Foy >&salm =!A!2?,
an# the ca'se of volition, or will >&roverbs !6A@2?
As ill'strate# above with literal an# metaphorical examples, an# s'pporte# by ling'istic constr'ction,
2o# is rightf'lly calle# 92o# of the spirits of all man:in#; >G'mbers !6A225 cf 2)A!6?, spirits which are
invisible, conscio's an# in#epen#ent beings that can exist apart from the bo#y of a person+ 6any s'ch
examples in the 1l# 4estament abo'n#, an# the obvio's concl'sion is that there are 'nmista:eable
similarities between one #efinition of ne&hesh >so'l? which refers to the spirit'al, immaterial self, an# a
man's ruach >spirit?5 often they are synonymo's+
3t is script'rally illogical to concl'#e, as the Jehovah's Witnesses #o, that a so'l >ne&hesh? is never
synonymo's with a man's spirit >ruach?, that the ne&hesh >so'l? is only a person, animal, or the life one
enFoys, an# that man #oes not possess a ne&hesh >so'l?, or that a man's ruach >spirit? is a mere
electrical spar:, or breath of life, that animates a bo#y of flesh5 or that a man's spirit is only the pro#'ct
of cerebral electro#es an# bo#y fl'i#s5 or that 9the spirit has no feeling an# cannot thin:,; an# that the
spirit is nothing more than 9the force that brings o'r bo#y to life; >Watchtower at !@, from 9/oul and
/&irit 4 ,hat do these +erms :eally 8ean3;
4he Jehovah's Witnesses' conf'sion may be attrib'te# in part to ren#ering every )=/ occ'rrences of
ne&hesh as 9so'l; rather than applying a n'ance# interpretation as other *ibles #o+ >3n all fairness to
the Watchtower $ociety, the Jehovah's Witnesses' Gew Worl# 4ranslation *ible isn't the only c'lprit+?
GonCn'ance# versions of ne&hesh len# themselves to ambig'ity an# conf'sion given the many varie#
contexts within which the term is 'se#+
%or instance, always translating ne&hesh as so'l allows the Jehovah's Witnesses to s'ggest that
tra#itionalists believe that ne&hesh means a 9spirit'al so'l; every time that term is 'se#, when that is
not the case+ 3ll'strative is Josh'a !!A!! which provi#es, 94hey went stri:ing every so'l >ne&hesh? that
was in it with the swor#+; 4he Jehovah's Witnesses go on to reason that 97t8he so'l is here shown to be
something that can be to'che# by the swor#, so these so'ls co'l# not have been spirits; >:easonin5 at
@)6?+ 4heir arg'ment, however, is not only silly an# wea:, it is nonexistent beca'se no reasonable
person, Christian or not, believes anyone was c'tting 'p spirits with a swor#, tho'gh s'ch ambig'ity
allows the Jehovah's Witnesses to claim, against common sense an# $cript're, that ne&hesh can never
be spirit'al an# that Christen#om believes ne&hesh always means 9immortal so'l,; which it #oesn't+
4he same can be sai# for their 9reasone#; arg'ment that so'l >ne&hesh? an# spirit >ruach? can never
refer to the same thing beca'se the wor# ne&hesh is not the same wor# as ruach *'t s'ch sp'rio's
logic is a nonCstatement an# an ins'lt to common sense an# the average intelligence+ 1f co'rse
ne&hesh an# ruach are #ifferent wor#s5 b't the iss'e in part is whether they both can refer to the same
thing, which they can, in the same way that a man can be both a father an# a son, or have two names5
one person, two labels+
4he Jehovah's Witnesses' #ilemma in interpreting ne&hesh as 9so'l; in every instance is especially
apparent at 2enesis 2A) where the Jehovah's Witnesses' *,+ *ible provi#es that A#am became a living
so'l >ne&hesh?, not that he was given a ne&hesh >so'l?+ 4he Watchtower $ociety has gaine# m'ch
traction from this arg'ment beca'se it is aw:war# >tho'gh acc'rate? to say A#am was a so'l an# he ha#
a so'l >spirit?+ Accor#ingly, other *ibles properly translate ne&hesh >so'l? as a 9living being+; 4h's,
A#am became a 9living being+;
4he 0or# 2o# forme# man o't of the clay of the gro'n# an# blew into his
nostrils the breath of life, an# so man became a living being+ >literally so'l, or
ne&hesh?+ >2enesis 2A) *AB, '/#?
6any Christian theologians believe 2o# inFecte# a so'l >spirit? into A#am when -e blew into A#am's
nostrils the breath of life5 that is, the so'l >ne&hesh? at times also :nown as the spirit >ruach?+ While
that may be tr'e, the manner an# timing of 2o#'s creation an# insertion of the so'l >spirit? into a man is
not that critical beca'se we :now that man in fact possesses an immaterial so'l >spirit? which s'rvives
the #eath of the bo#y, a script'ral tr'th reveale# in partic'lar #etail in the Gew 4estament+
PS&C"E 7!EE< :SO&L; an4 P$E&(A 7!EE< :SP#!#T;
4he 2ree: term 9ps'che; >==.0? is most often translate# 9so'l; in English+ 3t stems from the wor#
9breath; an# by implication spirit >#ine$s at 2)=?+ Psuche can refer to breath, the breath of life which
animates the bo#ies of man an# animal5 life, 9that in which there is life, a living being, a living so'l;
>#ine$s at 2)=?+ 3t can also mean the so'l, the seat of 9feelings, #esires, affections an# aversions; D
7an# is8 regar#e# as a moral being #esigne# for everlasting life; >ibi#?+ $ignificantly, for p'rposes of
this #isc'ssion, &suche >so'l? can also refer to 9an essence which #iffers from the bo#y an# is not
#issolve# by #eath >#isting'ishe# from other parts of the bo#y?, >6atthew !0A2<, "evelation 6A.??
>#ine$s at 2)=?+ 4h's it is similar to the -ebrew so'l >ne&hesh? an# spirit >ruach?, an# the 2ree:
&neuma, most often translate# 9spirit; in English+
$pirit >&neuma /!=!? in the Gew 4estament, when it refers to the spirit of a man, is #efine# in #ine$s as
a literal or fig'rative c'rrent of air, breath or breeEe5 fig'ratively as a spirit, the h'man rational so'l,
an# by implication the vital principle of man5 an# it can refer to Christ's spirit, an# the -oly $pirit
>#ine$s at 20=?+
$cholars have long recogniEe# that in the Gew 4estament, &suche >so'l? an# &neuma >spirit? are often
'se# interchangeably5 that while so'l an# spirit can never be separate# an# are in#epen#ent entities,
they can be #isting'ishe# base# 'pon partic'lar relationships an# context+
"egar#ing a man's so'l >&suche? an# a man's spirit >&neuma? often as synonymo's is wellCatteste# in
the Gew 4estament+ %or instance, men are spo:en of as;giving 'p the spirit >&neuma? >6atthew 2)A=05
John !.5@05 0':e 2@A/65 2/A@)?, in the same sense that man gives 'p the so'l, as 'se# at Acts =A=, !0,
an# !2A2@ where the term ak&sucho >!6@/ ? is invo:e#, meaning 94o expire give 'p the ghost, yiel#
'p the ghost D literally to breath o't the so'l >or life?, to give 'p the ghost; >#ine$s at <@?+
&a'l wrote of the perennial h'man str'ggle between the temptations of the flesh at war against the
spiritA 9%or the flesh has #esires against the spirit, an# the spirit against the flesh5 these are oppose# to
each other, so that yo' may not #o what yo' want; >2alatians =A!6?+ &eter referre# to the same battle
when he wrote of man's 9l'sts which war against the so'l; >! &eter 2A!!?, thereby eJ'ating the so'l
with the spirit+ &a'l spo:e of t'rning a sinner over to $atan in or#er to save his spirit >&neuma? >!
Corinthians =A=?, b't the obFect of salvation is, among other things, to save men's so'ls+ An# at
-ebrews !2A2@ an# "evelation 6A. we see both spirits an# so'ls in heaven5 they can't be separate
entities 'n#er any scenario, b't are the same entity 'n#er #ifferent names+
4he Jehovah's Witnesses' belief that a man's spirit is nothing more than an 9impersonal force; li:e
electricity an# 9has no feeling an# cannot thin:; is not s'pporte# by the Gew 4estament+ %or example,
&a'l wrote of how 2o#'s -oly $pirit 9bears witness with o'r spirit that we are chil#ren of 2o#,; an#
that thro'gh o'r spirit of a#option 9we cry, 'Abba, %atherO'; >"omans <A!=, !6?+ 4his reJ'ires the ability
to thin: on the part of man's spirit+ &a'l a#monishes his believers to be renewe# in the spirit of their
min#s+ -e #i# not teach that the spirit was a min#less nonCexistent entity >Ephesians /A2@?+ John, in
warning against false prophets, wrote that 9every spirit that ac:nowle#ges Jes's Christ come in the
flesh belongs to 2o#; >! John /A2?, an# s'ch ac:nowle#gment necessitates a spirit's existence an#
cognitive s:ills+
6any other examples can be fo'n# that prove that the Jehovah's Witnesses' claims are baseless an#
grossly 'nscript'ral+ 6an is not merely a breathing piece of flesh animate# by a Folt of electricity
whose nonCexistent spirit is incapable of emotion or tho'ght, before or after #eath+
0i:e the ne&hesh >so'l? an# ruach >spirit? of the 1l# 4estament, the spiritIso'l >&neumaI&suche? of the
Gew 4estament is, in the proper context, something which resi#es in a man, li:e Daniel's spirit insi#e
it's sheath of flesh >Daniel )A!=?, an# Job's spirit that was 9within him; >Job @2A<?+ At Ephesians @A!6
he wrote of the -oly $pirit strengthening the 9inner self+; James wrote of the spirit that is within 's as
l'sting or has a ten#ency towar# Fealo'sy >James /A=?+ Jes's Christ co'l# not be 9with; o'r spirit, as it
says he can at 2 4imothy /A22, 'nless a cognitive spirit within man exists+
!ESPO$SE TO T"E JE"O)A"'S W#T$ESSES' A!7&(E$TS
4he Jehovah's Witnesses are 'n#er the mista:en belief that bo#yIso'l #'alism an# immortality is
nothing more than a pro#'ct of pagan 2ree: philosophy+ 4hey teach that early Christian philosophers
simply a#opte# the 2ree: i#ea of the immortality of the so'l, that the bo#yIso'l #ichotomy is nothing
more than a rehashe# pagan philosophy+ As mentione# at the beginning of this paper, the *ible an#
tra#itional Christianity teach that 2o# creates a so'l which is inf'se# at conception, it is in#estr'ctible
by secon#ary so'rces, an# therefore is not inherently immortal+ Christian #'alism is not the same as
2ree: bo#yIso'l #'alism, or the Jehovah's Witnesses' version of it+
4he Jehovah's Witnesses go to great lengths to s'ggest that early 9Christian philosophers; inspire# or
man'fact're# #'alism as a res'lt of 2ree: infl'ence+ *'t Jes's was not s'ch a 2ree: or early Christian
philosopher5 neither were &a'l or James or &eter or John+ 4heir inspiration for revealing to man the
bo#yIso'l relationship comes from Almighty 2o#, for 9all $cript're is inspire# by 2o#,; >2 4imothy
@A!6?, not 1rigen or AJ'inas, an# most certainly not &lato or any n'mber of contra#icting an#
amorpho's 2ree: philosophers+ Christian philosophers might have shape# an# ill'minate# for o'r
'n#erstan#ing bo#yIso'l #'alism, b't the so'rce material has always been the *ible, partic'larly the
Gew 4estament+
2ree: theories on the nat're of the so'l were ab'n#ant an# varie# lea#ing 'p to the Christian era+
92recoC"oman philosophy ma#e no f'rther progress in the #octrine of the so'l in the age imme#iately
prece#ing the Christian era+ Gone of the existing theories ha# fo'n# general acceptance, an# in the
literat're of the perio# an eclectic spirit nearly a:in to s:epticism nearly pre#ominate# > newa#vent+orgI
cathI!/!=@a+htm?+ %oremost among these philosophers was &lato whose theories are often consi#ere#
vag'e an# irreconcilable+ While the Jehovah's Witnesses are correct in stating that &lato believe# 9the
so'l is immortal; >:easonin5 at @).?, they left o't his J'alifying statement in +imeaus #enying
intrinsic, in#estr'ctible, absol'te immortality of the so'l, b't a#mitting of an 9immortality con#itional
on the goo# pleas're of 2o#; >newa#vent+org?, which is precisely what so'l creationists believe an#
which is selfCevi#ent in $cript're+ 4he relevant passage in 4imea's where 92o#; spea:s provi#es,
W2o#s, chil#ren of go#s, who are my wor:s, an# of whom 3 am the artificer an#
father, my creations are in#issol'ble, if so 3 will+ All that is bo'n# may be
'n#one+;
72o#8 p't intelligence in so'l, an# so'l in bo#y, that he might be the creator of a
wor: which was by nat're fairest an# best+ Wherefore, 'sing the lang'age of
probability, we may say that the worl# became a living creat're tr'ly en#owe#
with so'l an# intelligence by the provi#ence of 2o#+
4o this extent &lato was correct accor#ing to the *ible+
$ince man's so'l is immortal an# only 2o# has immortality >! 4imothy 6A!6?, man's so'l m'st have
been given to man by 2o#+ 6an's immortality is therefore not absol'te li:e 2o#'s, b't nonetheless not
s'bFect to #estr'ction by secon#ary so'rces+
4he mere fact that &lato, an# others, #evelope# r'#imentary concepts of #'alism an# the immortal so'l
before the Christian era #oes not mean the Gew 4estament Christian writers, an# Jes's, incorporate#
2ree: philosophy into $cript're anymore than the writer>s? of 2enesis #erive# his acco'nt of the great
floo# of Goah's time from the 2ilgamesh Epic #ate# cent'ries before 2enesis was written+ 3n fact,
&lato's belief that man's immortality exists as long as 2o# wills it reinforces the obvio's tr'th fo'n# in
the Gew 4estament+
4o reiterate, mainstream Christianity #oes not teach 9inherent immortality;5 that man's immortal so'l
has always preexiste# >eternity bac:war#s?, or that it cannot be #estroye# or exting'ishe# by any entity
whatsoever+ "ather, tra#itionalists s'bscribe to the so'lCcreationist theory, that H-W-, 2o# Almighty,
who alone is absol'tely immortal, creates the so'l of man which he inf'ses into h'mans at conception+
4he immortal so'l cannot be #estroye# by any secon#ary so'rces, those other than 2o#, who wo'l# not
be allCpowerf'l if he co'l# not vanJ'ish his own creation+
4he h'man so'l is immortal beca'se 2o# wills it+ 4his ill'strates the Jehovah's Witnesses' 'tter
conf'sion with respect to the Christian #octrine of immortality of the so'l an# the role 2ree:
philosophy plays, or #oes not play, in Christian theology5 a wi#ely perpet'ate# mis'n#erstan#ing which
mislea#s many 'nfamiliar with the iss'es an# core Christian #octrine+
4he Jehovah's Witnesses rely heavily on Ecclesiastes @A!.C2! in their arg'ment that a h'man #oes not
have a 9spirit that goes on living as an intelligent personality after it ceases to f'nction in the bo#y;
>:easonin5 at @<@?+ *'t from what yo''ve rea# th's far yo' :now this to be false+ Ecclesiastes @A!.C2!
provi#esA
!. 4here is an event'ality as respects the sons of man:in# an# an event'ality as
respects the beast, an# they have the same event'ality+ As the one #ies, so the
other #ies5 an# they all have b't one spirit > *AB the 9same life breath;?, so that
there is no s'periority of the man over the beast, for everything is vanity+ 20 All
are going to one place+ 4hey have all come to be from the #'st, an# they are all
ret'rning to the #'st+ 2! Who is there :nowing the spirit of the sons of man:in#,
whether it is ascen#ing 'pwar#5 an# the spirit of the beast, whether it is
ascen#ing #ownwar# to the earth+
4he Jehovah's Witnesses conten# that accor#ing to verse !. h'mans an# beasts 9all have b't one
spirit,; the same spirit >:easonin5 at @<@?+ 94here is nothing,; they write, 9that h'mans have as a res'lt
of birth that gives them s'periority over beasts when they #ie >ibi#+?+
6isconstr'ing these verses, an# omitting others, the Jehovah's Witnesses fail to 'n#erstan# that the
#eath referre# to is that of the bo#y, not the immaterial so'l >spirit?, beca'se that place where both
beasts an# man event'ally go to is the #'st of the earth awaiting #ecomposition+ 6an's so'l >spirit?, as
an immaterial being, #oes not ret'rn to #'st an# #ecompose+ 3t is only in that physiological respect that
man has no s'periority over the beast when he #ies5 both event'ally rot in the gro'n# >rapt're asi#e?+
4he writer was not stating, nor can it be implie#, that no s'ch thing as a spirit exists which might
s'rvive #eath+ 4he opposite is tr'e beca'se he can#i#ly ac:nowle#ges the existence of man's s'rviving
spirit in verse 2! where he writes, 9Who :nows whether the spirit of man goes 'pwar#+++( >:/#?+ -e
wasn't #enying the existence of man's spirit, b't affirming it, tho'gh not :nowing where man's spirit
'ltimately en#s 'p+
4he Jehovah's Witnesses, as they freJ'ently #o, have ta:en the phrase, 9there is no s'periority of the
man over the beast; completely o't of context+ 6an is in fact s'perior to the beast over which he has
#ominion+ 6an is s'perior beca'se he is create# in the image of 2o# >2enesis !A2)?, whereas the beast
is not+ 4he resemblance to 2o# is not physical, b't spirit'al beca'se 2o# Almighty, H-W-, is a spirit
>John /A2/? an# has, an#Ior is, a so'l >ne&hesh?+
%'rthermore,the man A#am >an# Eve?, as originally constit'te# at creation, enFoye# inherent
s'periority over animals at birth beca'se he co'l# live forever 'nless he #isobeye# 2o# an# ate of the
forbi##en fr'it >2enesis 2A=?+ Go other creat'res ha# this option+
A##itionally, re#eeme#, save# believers are ass're# at #eath of enFoying the imme#iate presence of
2o# an# Christ in heaven an# are ass're# of inheriting the :ing#om prepare# for them from the
fo'n#ation of the worl# >6atthew 2=A@/?5 the righteo'sness, 'nli:e the beast, are bo'n# for 9eternal
life; >6athew 2=A/6?+ 4hat, among other things, is what elevates man over beast, profo'n#ly+
Also, &salm /.A2! >*AB? ma:es it clear that the fate of man, compare# to the beast, is contingent+ 3t is
not an absol'te #estiny in all respects+ "eferring to the wic:e# rich who p't their tr'st in wealth rather
than the Almighty, it provi#es, 9for all their riches, if mortals #o not have wis#om they perish li:e the
beast,; which mo#ifies verse !. of Ecclesiastes chapter @+ Conversely, the logical implication is that if
mortals #o have wis#om, they won't perish li:e the beast, an option not available to earthly creat'res
other than man+ 4o clarify any ambig'ity, *ibles s'ch as the "evise# $tan#ar# Sersion ascribe to spirit
>ruach? the proper n'ance5 #isting'ishing the activating 9breath; which is the same for man an# beast,
b't recogniEing in verse 2! that the writer was spea:ing of the immaterial so'l >spirit?, provi#ing,
94hey all >man an# beast? have the same breath++++; an#, 9Who :nows whether the spirit of man goes
'pwar# D(;
4he Jehovah's Witnesses' theory that nothing exists of man after #eath is premise# primarily on a
han#f'l of 1l# 4estament verses, once again ta:en o't of context while ignoring other relevant
passages+ %or instance,
D there is no wor: or tho'ght or :nowle#ge or wis#om in $heol >nether worl#
*AB? to which yo' are going >Ecclesiastes .A!0, :/#?
-is spirit goes o't, he goes bac: to his gro'n#5 in that #ay his tho'ghts #o perish
>&salm !/6A/?
%or the #ea# :now nothing, an# they have no more rewar#5 b't the memory of
them is lost >Ecclesiastes .A=, :/#?
4he Jehovah's Witnesses reason that if a #ea# person :nows nothing an# has no tho'ghts beca'se
tho'ghts perish at #eath, he cannot be conscio's an# m'st therefore be extinct, nonCexistent+ A
s'perficial rea#ing might lea# one to that concl'sion, be we :now that's not the case beca'se the
#eparte#, s'ch as the 1l# 4estament re&haim or 9sha#es,; as o'tline# in great #etail above, are in#ee#
conscio's an# can thin:, comm'nicate an# exhibit other cognitive s:ills+ Contrary to the Jehovah's
Witnesses' incorrect interpretation, these tho'ghts, :nowle#ge, rewar#s, etc+ refer to those h'man traits
while on earth, 9'n#er the s'n,; not in the imme#iate afterlife, the interme#iate state where conscio's
#eparte# so'ls #well+ 4his is ma#e ab'n#antly clear in verse 6 following Ecclesiastes .A=A
4heir love an# their hate an# their envy have alrea#y perishe#, an# they have no
more forever any share in all that is #one 'n#er the s'n+ >&salm .A6, :/#?
>emphasis a##e#?+
Accor#ingly, other *ibles 'se the wor# 9planning,; s'ch as, 9their planning comes to nothing; >&salm
!/6A/, *AB?+
%'rthermore, verse 6 completely 'n#ermines the Jehovah's Witnesses' m'ltiple salvation plans+ 4hey
believe that a r'ling elite of !//,000 Jehovah's Witnesses will event'ally reign from heaven over a vast
m'ltit'#e of converte# Jehovah's Witnesses on earth+ %or the maFority of man:in#, the Jehovah's
Witnesses' salvation mantra is, 9Ho' can live forever in para#ise on earth+; *'t Ecclesiastes .A6 F'st
J'ote# ma:es that impossible+ 3f the #ea# 9never again have part in anything that is #one 'n#er the s'n
>on earth?, they cannot live forever in para#ise on earth+ 6ainstream Christianity averts this con'n#r'm
beca'se they recogniEe that the Christian's s'pernat'ral rewar# is in heaven for all re#eeme# believers+
3t most certainly is not limite# to !//,000 Jehovah's Witnesses+
4wo other verses heavily relie# on in their attempt to prove postmortem nonCexistence are "omans
6A2@ an# EEe:iel !<A/+ "omans 6A2@ provi#es in partA 9%or the wages of sin is #eath+; Altho'gh they
invo:e this verse attempting to prove at #eath no #eparte# so'ls exist, it is more fitting in the context of
postCres'rrection life as the remain#er of the verse ma:es clear+ *eca'se all men sin an# #ie, they
cannot contin'e living in an immaterial #isembo#ie# state, they claim+ *'t verse 2@ #oes not specify
the nat're of s'ch #eath, nor #oes it apply to all men, b't rather to the 'nre#eeme# an# 'nsave# ma#e
evi#ent by the secon# half of the sentence which pinpoints the time frameA 9b't the gift of 2o# is
eternal life in Christ Jes's o'r 0or#+; Serse 2@ parallels 6atthew 2=A/6, 9An# these will go off to
eternal p'nishment, b't the righteo's to eternal life+; 4ho'gh Christians might sin, their transgressions
are forgiven >Jeremiah @!A@!C@/?, an# they are passe# over in the final F'#gmentA 9Whoever hears my
wor#s an# believes in the one who sent me has eternal life an# will not come to con#emnation, b't has
passe# from #eath to life; >John =A2/?+ 3t is the 'nre#eeme# sinner who #ies+
EEe:iel !<A/ appears to be the crown Fewel in the Jehovah's Witnesses' annihilationist arg'ment+ 4he
prophet EEe:iel wrote in part that 94he so'l >ne&hesh? that is sinning it itself will #ie; >9only the one
who sins shall #ie,; *AB?+ 4he Jehovah's Witnesses imply that tra#itionalists are wrong believing the
so'l >ne&hesh? is an immaterial spirit'al entity beca'se it can #ie, which also wo'l# mean it cannot be
immortal+ *'t they are rea#ing too m'ch >or not eno'gh? into this sentence an# attrib'te an
interpretation to mainstream Christians that isn't there+ $tan#ing bac: an# placing verse / into context,
it is apparent that chapter !< #eals with personal responsibility+ Contraste# with the #eath of the sinner,
a virt'o's man shall 9s'rely live; >EEe:iel !<A.?+ 4he people shall not be p'nishe# for their ancestors'
sins, only their own >*AB, notes !<,2? 7D his #eath shall be his own fa'lt8+ Serse !< rea#s, a virt'o's
man 9shall not #ie for the sins of his father+; -ere, EEe:iel was not ma:ing a sweeping statement that
all men #ie, nor was he ma:ing a statement that a ne&hesh >so'l? cannot 'n#er any circ'mstances refer
to the immortal so'l simply beca'se the so'l >ne&hesh? that sins #ies+ 3f that were tr'e it wo'l# act'ally
ma:e the case for immortality beca'se accor#ing to chapter !< the so'l that #oes not sin #oes not #ie if
one were to ta:e their arg'ment to its logical concl'sion+
We can safely ass'me, therefore, that #eath in !<A/ refers foremost to a physical #eath as p'nishment
for partic'lar sins beca'se, after all, all men #ie a mortal #eath, b't more importantly, EEe:iel lists the
:in#s of sins 2o# ha# in min# which warrant #eath 'n#er the 6osaic 0aw to which he was referring+
4he -ebrew wor# here for #eath is muwth >/!.!? 9which is 'se# of physical #eath+; >#ine$s at !=!?+ 3t
can also refer to event'al, nat'ral mortality, an# a spirit'al #eath+ 2o# tol# 9man that he will s'rely #ie
if he eats of the forbi##en fr'it+ >2enesis 2A!)?+ 9When A#am an# Eve ate of the fr'it, both spirit'al an#
physical #eath came 'pon A#am an# Eve an# their #escen#ants >cf+ "om =A!2?+ 4hey experience#
spirit'al #eath imme#iately; >#ine$s at !=!?+
2o#'s #eclaration at EEe:iel !<A!C@2 that each man is responsible for his own sins, an# that person
alone wo'l# #eserve p'nishment which is the core theme of chapter!< was emphasiEe# in verses
!0C!@ in the extreme with specific examples of crimes 'n#er the 6osaic 0aw #eserving of #eath, with
the exception of theft, robbery an# variants thereof s'ch as fail're to ret'rn a ple#ge an# 's'ry+ Crimes
specifically #eserving #eath were m'r#er >G'mbers @=A!6?, eating on the mo'ntains >a form of i#ol
worship >Exo#'s 22A20?, #efiling a wife >0evitic's 20A!0?, oppressing the poor an# nee#y >thereby
en#angering their lives? >Exo#'s 2!C2.? s'ch as harming orphans an# wi#ows >a term of art for all
helpless, nee#y an# #estit'te >Exo#'s 22A20C2@?, or any 9abominable thing,; C a wi#eCranging concept
that may incl'#e, b't is not limite# to, blasphemy >0evitic's 2/A!65 ! Mings 2!A!0?, :i#napping
>Exo#'s 2!A!6?, an# witchcraft >Exo#'s 22A!<?+
*y no means is this an exha'stive list of those crimes for which each in#ivi#'al is hel# personally
acco'ntable p'rs'ant to chapter !<+ 4he fact that theft an# robbery, etc+, are not p'nishable by #eath is
no reason to ass'me the so'l >ne&hesh? which sins an# #ies refers to the extinction of the immortal so'l
as the Jehovah's Witnesses wo'l# have yo' believe+ 4o the contrary5 if anything, it ill'strates that lesser
realCtime crimes an# sins are incl'#e# in the #octrine of personal responsibility+ 1therwise, a man
wo'l# not be personally responsible for his own lesser sins, which is illogical an# #efies the spirit of
2o#'s law+
While #eath, or muwth, refers to physical #eath, which reasonably pres'mes incl'sion of lesser sins an#
crimes, here it also refers to a spirit'al #eath, however that may be #efine#5 a c'tting off or separation
from 2o#+ After all, &a'l was very s'ccinct when he wrote that neither a#'lterers, thieves or robbers,
an# many others, will inherit 2o#'s :ing#om >! Corinthians 6A!0?, thereby #ying a #eath of
'nimaginable severity+ Gothing can logically be inferre# in EEe:iel !<A!C/ that 2o# was stating that
#isembo#ie#, immaterial so'ls #on't exist or s'rvive a person's #eath+ -e was not saying that so'ls
aren't immortal beca'se they #ie an# are th's exting'ishe#+ 4o the contrary, the message thro'gho't the
1l# an# Gew 4estament is crystal clear+ A conscio's, immaterial spirit'al entity, a man's ego or self,
alternatively calle# sha#es, so'ls or spirits, s'rvives #eath an# imme#iately is transferre# to the
interme#iate state of the after life of the nether worl# awaiting re'nion with one's res'rrecte# bo#y+
4hey are not annihilate#+ 4hey are not ma#e extinct as the Jehovah's Witnesses teach+
Chapter Three Jer'salem was not Destroye# in 60) *+C+, an# Christ #i# not "et'rn at -is $econ#
Coming in !.!/ 74able of Contents8
A8 #ntro4uction
4he JehovahLs Witnesses believe that Jer'salem was #estroye# in 60) *+C+E+ 6ainstream Christian
theologians, archeologists an# historians ta:e the position that it was #estroye# in =<) or =<6 *+C+E+, a
view s'pporte# by the overwhelming weight of archeological an# historical evi#ence, an# an obFective
rea#ing of the *ible+ 4he JehovahLs Witnesses reFect this archeological an# historical evi#ence beca'se
it #oes not harmoniEe with their religio's beliefs+ 3nstea#, they essentially confine their evi#ence to
their interpretation of $cript're+ Accor#ingly, this paper confines itself primarily to script'ral
interpretation, an# logic, an# proves that Jer'salem was not, an# co'l# not have been, #estroye# in 60)
*+C+E+, b't was #estroye# in either =<) or =<6 *+C+E+, a view which harmoniEes with s'bstantial an#
pers'asive archeological an# historical facts+
4he year 60) *+C+E+ plays a cr'cial role in the religio's tenets of the JehovahLs Witnesses+ 3n
accor#ance with their interpretation of $cript're, 60) *+C+E+ is f'n#amental, a watershe# which serves
as a fo'n#ation for their faith an# philosophy+ *ase# 'pon mathematical calc'lations #erive# primarily
from the boo: of Daniel, the JehovahLs Witnesses co'nt forwar# 2,=20 years from the fall of 60)
*+C+E+ to arrive at the fall of A+D+ !.!/ C the onsla'ght of Worl# War 3 an# the year in which they
believe the En# 4imes commence#+ !.!/ is also believe# to be the year Jes's Christ was enthrone# in
heaven as r'ling :ing of the Ming#om of 2o#, which is yet another false teaching+ 4his a'thor is
primarily concerne# with whether Jer'salem was #estroye# in 60) *+C+E+
4he Jehovah's Witnesses insist they are 2o#'s only tr'e prophet, writingA W$o #oes Jehovah have a
prophet to help them, to warn them of #angers an# to #eclare things to come( 4hese J'estions can be
answere# in the affirmative+ Who is this prophet(+++4his WprophetW was not one man, b't was a bo#y of
men an# women+ 3t was the small gro'p of footstep followers of Jes's Christ, :nown at that time as
3nternational *ible $t'#ents+ 4o#ay they are :nown as Jehovah's Christian Witnesses+++1f co'rse, it is
easy to say that this gro'p acts as a 'prophet' of 2o#+ 3t is another thing to prove it,W >Watchtower, Apr+
!, !.)2, p+ !.)?+ >$ee De't+ !<A2!+?
With respect to !.!/, the JehovahLs Witnesses regar# this year, an# the metho# by which they arrive
there, as prophecy+ 3f, however, Jer'salem #i# not fall in 60) *+C+E+ an# if it fell in =<)I6 *+C+E+ their
prophetic #ate is off by twenty years, an# false, an# wo'l# ca'se other critical #ates in their belief
str'ct're to fail+ 4he Jehovah's Witnesses regar# this enthronement of Christ to be the longCawaite#
$econ# Coming of Christ, whereas mainstream Christians believe the $econ# Coming an# -is paro'sia
>presence? are in the f't're as heral#e# at 6atthew 2/A@0,@! an# 6ar: !@A2/C@2+ 4he fact that the
JehovahLs Witnesses believe the $econ# Coming an# paro'sia have alrea#y occ'rre# is ca'se for
serio's reflection an# concern+
'8 "istorical Overview
%or those 'nfamiliar with the iss'es, a very brief historical overview is in or#er+ We are basically
#ealing with events that span ro'ghly !2= years, from 62= *+C+E+ to =00 *+C+E+ 3t incl'#es the en#, or
fall, of the Assyrian Empire to *abylon in 60. *+C+E+ followe# by the rise an# s'bseJ'ent en#, or fall,
of the GeoC*abylonian Empire >*abylonian Empire? which laste# seventy years, followe# by the rise
an# early years of the combine# empires of the &ersians an# 6e#es which en#e# *abylonLs reign in
1ctober =@. *+C+E+
We are especially concerne# with the Jews of Jer'salem an# J'#ah #'ring this time who were ca'ght
between these rising an# falling empires, partic'larly the seventyCyear perio# #efine# here as the
*abylonian Empire+ 4hese Jews wo'l# come to serve *abylon in vario's capacities, as #i# all the
s'rro'n#ing nations that fell 'n#er the #ominion of the *abylonians, or Chal#eans+
4here were n'mero's *abylonian :ings #'ring this era, beginning with Gabopolassar who presi#e#
over the final #emise of Assyria in 60. *+C+E+, followe# by his son Geb'cha#neEEar >or
Geb'cha#reEEar?, the great warrior :ing who consoli#ate# the empire thro'gh n'mero's military
campaigns+ 3t was Geb'cha#neEEar who enslave# the Jews, force# them to become vassals, #isperse#
them to other nations, exile# them to *abylon an# annihilate# or #evastate# Jer'salem an# J'#ah+ 4he
en# of the *abylon Empire was presi#e# over by Gaboni#'s who was then :ing, tho'gh his son
*elshaEEer was coCr'ler of *abylon when the &ersians an# 6e#es conJ'ere# them in 1ctober =@.
*+C+E+
1'r attention is basically foc'se# on three Jewish :ingsA
a? Jehoia:imA -e r'le# eleven years, an# ha# been in power when Geb'cha#neEEar r'le# in his first
year as :ing of *abylon+ Jehoia:im became a vassal to *abylon in his eighth year, rebelle# against
*abylon, an# #epen#ing 'pon which *ible one rea#s, an# other factors, was exile# to *abylon with
other Jews >2 Mings 2/A!C/?+
b? Jehoiachin >also calle# Jeconiah?A -is reign replace# Jehoia:im's b't laste# only three months at
which time he, an# !0,000 others C all of Jer'salem C were exile# to *abylon ro'ghly <00 miles away
>2 Mings 2/A< C !)?+
c? Ve#e:iahA -e replace# Jehoiachin, r'le# eleven years, became a vassal to *abylon early on, an#
stea#fastly rebelle# against Geb'cha#neEEar who then 'tterly #estroye# Jer'salem an# J'#ah in
Ve#e:iahLs eleventh year5 he either sla'ghtere#, #isperse# or exile# the remaining Jews to *abylon+
4he JehovahLs Witnesses believe this #estr'ction of Jer'salem occ'rre# in 60) *+C+E+, while everyone
else for the most part agrees it occ'rre# in =<)I6 *+C+E+ $ee generally Jeremiah chapters 2/ an# 2=+
After the &ersians an# 6e#es conJ'ere# *abylon in =@. *+C+E+ the Jews were set free an# ro'ghly
=0,000 of them ret'rne# home to J'#ah in the fall of =@) *+C+E+
C+ 1verview of the Controversy
4he JehovahLs Witnesses' tas: of proving that Jer'salem was #estroye# in 60) *+C+E+ an# not =<)I6
*+C+E+ is no easy feat in light of strong archeological, historical an# script'ral evi#ence to the contrary+
Gotwithstan#ing this 'phill battle, the JehovahLs Witnesses have gone to elaborate lengths to rationaliEe
their position, regrettably ca'sing a #iEEying smo:eCscreen of complexity when the answers an# iss'es,
as will be #etaile# below, are relatively simple an# straightforwar# as the Almighty inten#e# them to be
C in or#er to reach as many people as possible+
At the heart of the controversy is a seventyCyear prophetic perio# of time+ 4he JehovahLs Witnesses
simply co'nt bac:war# seventy years from the fall of =@) *+C+E+, the year Jews ret'rne# to J'#ah after
being exile# to *abylon, to arrive at 60) *+C+E+ 4herefore, they reason, Jer'salem m'st have been
#estroye# in 60) *+C+E+
4he problem is that they have completely misinterprete# an# misapplie# the prophecy at Jeremiah
2=A!! an# accompanying verses beca'se they #esperately nee# 60) *+C+E+ in or#er to arrive at !.!/+
An abbreviate# form of this seventyCyear prophecy, 'nfort'nately ta:en o't of context, an# repro#'ce#
in the article $etting the "ecor# $traight C a fierce an# very comprehensive #efense of the JehovahLs
Witnesses' proC60) stance C provi#esA
4he wor# that occ'rre# to Jeremiah + + + concerning all the people of J'#ah an# concerning all the
inhabitants of Jer'salem + + + all this lan# m'st become a #evastate# place, an obFect of astonishment,
an# these nations will have to serve the :ing of *abylon seventy years+ TJeremiah 2=A!a, 2, !!+
Accor#ing to $etting the "ecor# $traight this prophecy has two parts eJ'al in length, both parts
beginning an# en#ing at exactly the same timeA
A? 4he lan# of J'#ah, an# Jer'salem, wo'l# be #evastate# an# remain so witho't a single inhabitant
exactly seventy years commencing with Jer'salemLs #estr'ction an# not before, an# this perio# of
#evastation en#e# seventy years later only when the exile# Jews physically ret'rne# to their homelan#
J'#ah from *abylon in =@) *+C+E+ 4he opposing view is that Jer'salem was #estroye# in =<)I6 *+C+E+
an# the perio# of complete #evastation laste# only /< C =0 years+
*? All exile# Jews that fell within the scope of the prophecy were remove# at Jer'salemLs #estr'ction,
an# not before, an# remaine# as exiles serving *abylon a f'll seventy years 'ntil their act'al ret'rn to
J'#ah in =@) *+C+E+ Again, the opposing view is that Jer'salem was #estroye# in =<)I6 *+C+E+ an#
those exiles remove# at that time to *abylon serve# only /< C =0 years in captivity+
3t sho'l# be pointe# o't that sho'l# either prong of this composite twoCprong approach fail, the entire
prophecy, or their version of it, fails+
As s'ch, we are essentially #ealing with two primary areas of interest relate# to a? when J'#ahLs
#evastation began an# en#e#, an# the extent of that #evastation, an# b? when servit'#e to the :ing of
*abylon began an# en#e#, what servit'#e meant, an# to whom it applie#+ $aving the "ecor# $traight
frames the JehovahLs Witnesses' position as followsA
While some critics arg'e that Jeremiah 2=A!! only refers to seventy years of servit'#e, Daniel .A2
confirms that the prophecy also entaile# seventy years of #evastation for the lan# of J'#ah+ $econ#
Chronicles @6A20, 2! f'rther shows that it was the composite effect of exiling the remaining ones who
9came to be servants to 7Geb'cha#neEEar8; an# the res'lting #evastation an# #esolation of the lan# of
J'#ah that began to f'lfill the prophecy concerning the seventy years+
4he Watchtower $ociety in its p'blication 0et Ho'r Ming#om Come an# elsewhere confirms that the
seventyCyear perio# en#e# only 'pon the JewsL ret'rn to J'#ah, an# not before+ 4he )0 years expire#
when Cyr's the 2reat, in his first year, release# the Jews an# they ret'rne# to their homelan#+
>Chronicles @6A!) C 2@?
4he *ible prophecy #oes not allow for the application of the )0Cyear perio# to any time other than that
between the #esolation of J'#ah, accompanying Jer'salem's #estr'ction, an# the ret'rn of the Jewish
exiles to their homelan# as a res'lt of Cyr's' #ecree,W C 3nsight on the $cript'res, Sol'me !, p+ /6@+
4his paper begins with an analysis of the 'n#erlying iss'es presente# by the phrase a? 9an# these
nations will have to serve the :ing of *abylon seventy years; >servit'#e?, followe# by a #isc'ssion of
iss'es pertaining to the phrase b? Wall this lan# m'st become a #evastate# place, an obFect of
astonishment; >#evastation?+
&lease, weigh all of the evi#ence5 place it on a scale an# see where it tilts+
D8 Servitu4e
9D an# these nations will have to serve the :ing of *abylon seventy years+; Jeremiah 2=A!!
X'ite fran:ly, it is 'nclear exactly what the Watchtower $ocietyLs interpretation of Jeremiah 2=A!! is
to#ay since it appears to have 'n#ergone significant mo#ification from earlier times+ 4he $ocietyLs
fo'n#er Charles 4aEe "'ssell who, in 4he 4ime 3s At -an# >$t'#ies in the $cript'res, $eries 2, !.!2
e#ition, p+ =2?, arg'e# that the seventy years of serving the :ing of *abylon only referre# to seventy
years of #esolation of the lan# an# not seventy years of captivity, exile an# servit'#e+
Ksher #ates the seventy years #esolation eighteen years earlier than shown above
Ti+e+, before the #ethronement of Ve#e:iah, J'#ahLs last :ingTbeca'se the :ing
of *abylon too: many of the people captive at that time+ >2 Chron+ @6A., !0, !),
2!5 2 Mings 2/A<C!6+? -e evi#ently ma:es the not 'ncommon mista:e of
regar#ing those seventy years as the perio# of captivity, whereas the 0or#
expressly #eclares them to be seventy years of #esolation of the lan#, that the
lan# sho'l# lie 9#esolate, witho't an inhabitant+; $'ch was not the case prior to
Ve#e:iahLs #ethronement+ >2 Mings 2/A!/+? *'t the #esolation which followe#
Ve#e:iahLs overthrow was complete5 for, tho'gh some of the poor of the lan#
were left to be vineC#ressers an# h'sban#men >2 Mings 2=A!2?, shortly even these
T9all people, both small an# great;Tfle# to Egypt for fear of the Chal#ees+
>Serse 26+? 4here can be no #o'bt here5 an# therefore in rec:oning the time to the
#esolation of the lan#, all perio#s 'p to the close of Ve#e:iahLs reign sho'l# be
co'nte# in, as we have #one+
"'ssellLs straine# ren#ering of Jeremiah 2=A!! whereby the prophetic phrase 9D an# these nations will
have to serve the :ing of *abylon seventy years; #oes not apply to anyone act'ally serving the :ing of
*abylon has evi#ently been cast asi#e, as it sho'l# have been, for many JehovahLs Witnesses 60)C
#efen#ers reFect s'ch a narrow interpretation an# recogniEe that the prophecy #oes entail servit'#e after
all+ 4hat is where the b'l: of the intellect'al #ebate seems to be ta:ing place, an# where the a'thors of
$etting the "ecor# $traight have ta:en a strong, tho'gh misg'i#e#, stan#+
3n all fairness to the JehovahLs Witnesses, seventyCyear theories abo'n#+ All s'ch theories, except one,
have the #iffic'lt, if not impossible, tas: of fitting the seventy years into a wor:able framewor: or slot+
4hese flawe# theories fail beca'se they generally fall short of seventy years, or excee# it+ 3n the case of
the JehovahLs Witnesses, they both fall short an# excee# seventy years an# th's fail at both en#s of the
chronological spectr'm with respect to #evastation an# servit'#e+
4his paper ta:es the position that altho'gh it is helpf'l to 'n#erstan# when 9these nations; >not only
J'#ah? began to serve the :ing of *abylon it #oes so in or#er to establish the beginning of the
*abylonian Empire as it relates to Jeremiah 2=A!!, which was 60. *+C+E+, beca'se the only acceptable
an# wor:able seventyCyear theory is the Dominant *abylonian Empire theory+ 3t is a very simple an#
straightforwar# concept+ 4he seventy years began in 60. *+C+E+ when the :ing of *abylon bro'ght to
an en# the Assyrian Empire at the final battle of -aran5 it en#e# seventy years later in =@. *+C+E+ when
*abylon fell to the &ersians an# 6e#es+ D'ring this seventyCyear perio# the affecte# nations of the
earth collectively serve#, an# were #ominate# by, the *abylonian Empire+
With this in min# it is important to 'n#erstan# why this paper arg'es that the Jews began serving the
:ing of *abylon long before Jer'salemLs #estr'ction C it is to prove that the JehovahLs Witnesses' theory
fails beca'se it excee#s seventy years 'n#er their interpretation, altho'gh the exact n'mber of those
excessive years of servit'#e is not important+ 3t is not necessary to prove a f'll seventy years of Jewish
servit'#e to *abylon either as vassals or captive exiles beca'se that is not reJ'ire# to #isprove the
JehovahLs WitnessesL 60) theory+ As a matter of fact, proving that J'#ahLs Jews serve# *abylon a f'll
seventy years is irrelevant 'n#er the Dominant *abylonian Empire theory, a concept #iffic'lt for many
people to grasp+
EJ'ally important is the year in which the seventyCyear prophecy en#e#, namely =@. *+C+E+, when
*abylon fell to the &ersians an# 6e#es, an# not 'pon the Jews' ret'rn to J'#ah+ 4he script'ral basis for
this concl'sion is also soli# C reasonable min#s cannot #raw any other concl'sion+ An# beca'se the
seventyCyear perio# of servit'#e en#e# in 1ctober of =@. *+C+E+, an# not as the JehovahLs Witnesses
claim in =@) *+C+E+ 'pon the exilesL ret'rn to J'#ah, their theory fails at this en# of the chronological
spectr'm as well+ 3t bears repeating C the #ate the nationsL seventy years of servit'#e en#e# in =@.
*+C+E+ when *abylon fell is an extremely important point to remember beca'se Jer'salem co'l# not
have been #estroye# in 60) *+C+E+ since that amo'nts to 6< C 6. years only, a fatal shortfall of one or
two years+
E8 The sevent1=1ear prophec1 at Jere3iah /0>** 4i4 not appl1 to Jerusale3 an4 Ju4ah
alone 6ut to all nations which fell un4er the 4o3ination of the 'a61lonian E3pire8 These
nations as a unit co3prisin2 the 'a61lonian E3pire collectivel1 serve4 the ?in2:s; of
'a61lon sevent1 1ears8
4he meaning an# scope of Jeremiah 2=A!! can only be 'n#erstoo# in the context of other highly
relevant verses of chapter 2= an# elsewhere+ "egrettably, m'ch of the JehovahLs Witnesses' conf'sion
stems in large part from excising, or separating, Jeremiah 2=A!! from other pertinent verses an#
presenting it in isolation+ 4he Jehovah's WitnessesL tr'ncate# ren#ering of Jeremiah 2=A!! is F'st one
part of the prophecy an# greatly mischaracteriEes the sweeping scope of foretol# events since the
seventy years of servit'#e was 'nJ'estionably #irecte# to all nations that event'ally came 'n#er the
#omination of the *abylonian Empire, an# not merely the Jews of J'#ah+ %or the sa:e of clarity an# to
better 'n#erstan# the reach of Jeremiah 2=A!! a##itional integral verses < C 2. are repro#'ce# in their
entiretyA
< 94herefore this is what Jehovah of armies has sai#, Q9%or the reason that H1K
#i# not obey my wor#s, . here 3 am sen#ing an# 3 will ta:e all the families of the
north,; is the 'tterance of Jehovah, 9even 7sen#ing8 to GebY'Ycha#YreEZEar the
:ing of *abylon, my servant, an# 3 will bring them against this lan# an# against
its inhabitants an# against all these nations ro'n# abo't5 an# 3 will #evote them to
#estr'ction an# ma:e them an obFect of astonishment an# something to whistle at
an# places #evastate# to time in#efinite+ !0 An# 3 will #estroy o't of them the
so'n# of ex'ltation an# the so'n# of reFoicing, the voice of the bri#egroom an#
the voice of the bri#e, the so'n# of the han# mill an# the light of the lamp+ !!
An# all this lan# m'st become a #evastate# place, an obFect of astonishment, an#
these nations will have to serve the :ing of *abylon seventy years+;L
!2 9QAn# it m'st occ'r that when seventy years have been f'lfille# 3 shall call to
acco'nt against the :ing of *abylon an# against that nation,L is the 'tterance of
Jehovah, Qtheir error, even against the lan# of the ChalY#eZans, an# 3 will ma:e it
#esolate wastes to time in#efinite+ !@ An# 3 will bring in 'pon that lan# all my
wor#s that 3 have spo:en against it, even all that is written in this boo: that
Jeremiah has prophesie# against all the nations+ !/ %or even they themselves,
many nations an# great :ings, have exploite# them as servants5 an# 3 will repay
them accor#ing to their activity an# accor#ing to the wor: of their han#s+L;
!= %or this is what Jehovah the 2o# of 3srael sai# to meA 94a:e this c'p of the
wine of rage o't of my han#, an# yo' m'st ma:e all the nations to whom 3 am
sen#ing yo' #rin: it+ !6 An# they m'st #rin: an# sha:e bac: an# forth an# act
li:e craEe# men beca'se of the swor# that 3 am sen#ing among them+;
!) An# 3 procee#e# to ta:e the c'p o't of the han# of Jehovah an# to ma:e all
the nations #rin: to whom Jehovah ha# sent meA !< namely, Jer'salem an# the
cities of J'#ah an# her :ings, her princes, to ma:e them a #evastate# place, an
obFect of astonishment, something to whistle at an# a male#iction, F'st as at this
#ay5 !. &harZaoh the :ing of Egypt an# his servants an# his princes an# all his
people5 20 an# all the mixe# company, an# all the :ings of the lan# of KE, an# all
the :ings of the lan# of the &hiYlisZtines an# AshZ:eYlon an# 2aZEa an# E:Zron
an# the remnant of AshZ#o#5 2! EZ#om an# 6oZab an# the sons of AmZmon5 22
an# all the :ings of 4yre an# all the :ings of $iZ#on an# the :ings of the islan#
that is in the region of the sea5 2@ an# DeZ#an an# 4eZma an# *'E an# all those
with hair clippe# at the temples5 2/ an# all the :ings of the Arabs an# all the
:ings of the mixe# company who are resi#ing in the wil#erness5 2= an# all the
:ings of VimZri an# all the :ings of EZlam an# all the :ings of the 6e#es5 26 an#
all the :ings of the north who are near an# far away, one after the other, an# all
the 7other8 :ing#oms of the earth that are on the s'rface of the gro'n#5 an# the
:ing of $heZshach himself will #rin: after them+
2) 9An# yo' m'st say to them, Q4his is what Jehovah of armies, the 2o# of
3srael, has sai#A 9Drin: an# get #r'n: an# p':e an# fall so that H1K cannot get
'p beca'se of the swor# that 3 am sen#ing among H1K+;L 2< An# it m'st occ'r
that in case they ref'se to ta:e the c'p o't of yo'r han# to #rin:, yo' m'st also
say to them, Q4his is what Jehovah of armies has sai#A 9H1K will #rin: witho't
fail+ 2. %or, loo:O it is 'pon the city 'pon which my name is calle# that 3 am
starting off in bringing calamity, an# sho'l# H1K yo'rselves in any way go free
of p'nishment(;L
9Q H1K will not go free of p'nishment, for there is a swor# that 3 am calling
against all the inhabitants of the earth,L is the 'tterance of Jehovah of armies+
1bvio'sly, the JehovahLs Witnesses left m'ch o't, no #o'bt an ina#vertent oversight+ Gonetheless, the
following observations are in or#er+ %irst, JeremiahLs prophetic wor#s in verse !@ were #irecte#
9against all the nations; an# not F'st J'#ah+
9 An# 3 will bring in 'pon that lan# all my wor#s that 3 have spo:en against it,
even all that is written in this boo: that Jeremiah has prophesie# against all the
nations+;
$econ#ly, service to the :ing of *abylon was not limite# to J'#ah beca'se Jeremiah 'se# the pl'ral
9these nations; at Jeremiah 2=A!!+ 4hir#, verse . #ictates a broa#er rea#ing beca'se Jehovah was going
to sen# Geb'cha#neEEar 9D against this lan# an# against its inhabitants an# against all these nations
ro'n# abo't D,; not only against J'#ah+
%o'rth, to ma:e it perfectly clear which nations Jeremiah #irecte# the prophesies to they are liste# in
the same chapter at verses !=C26+ Jeremiah was instr'cte# to ta:e the c'p of the wine of rage o't of the
0or#Ls han# an# ma:e all the nations, who wo'l# s'cc'mb to the *abylonian Empire, #rin: it+ 4hese
nations incl'#e# Jer'salem an# the cities of J'#ah, Egypt, the 6e#es, an# ro'ghly 20 other nations an#I
or :ing#oms, an# 9all the 7other8 :ing#oms of the earth that are on the s'rface of the gro'n#5 D;
>Jeremiah 2=A!=,!6?+ Even tho'gh J'#ah was one of these nations that wo'l# serve, or fall, 'n#er the
#ominion of the *abylonian Empire which spanne# seventy years from 60. *+C+E+ to =@. *+C+E+, it
was by no means the only nation to whom the seventyCyear prophecy was #irecte#+
%ifth, a##itional evi#ence that Jeremiah 2=A!! #i# not apply only to J'#ah an# Jer'salem is fo'n# at
Jeremiah 2)A6,), also written #'ring the beginning of Jehoia:imLs reign+ 4here, Jehovah state# in no
'ncertain terms with respect to nations s'rro'n#ing an# incl'#ing J'#ah that he ha# 9given all these
lan#s into the han# of Geb'cha#neEEar the :ing of *abylon; an# that 9all the nations m'st serve even
him, an# his son an# his gran#son 'ntil the time even of his own lan# comes D+;
! 3n the beginning of the :ing#om of JeYhoiZaY:im the son of JoYsiZah, the :ing of
J'#ah, this wor# occ'rre# to Jeremiah from Jehovah, sayingA 2 94his is what
Jehovah has sai# to me, Q6a:e for yo'rself ban#s an# yo:e bars, an# yo' m'st
p't them 'pon yo'r nec:+ @ An# yo' m'st sen# them to the :ing of EZ#om an# to
the :ing of 6oZab an# to the :ing of the sons of AmZmon an# to the :ing of 4yre
an# to the :ing of $iZ#on by the han# of the messengers who are coming to
Jer'salem to Ve#YeY:iZah the :ing of J'#ah+ / An# yo' m'st give them a
comman# for their masters, sayingA
9Q94his is what Jehovah of armies, the 2o# of 3srael, has sai#5 this is what H1K
sho'l# say to H1K" masters, = Q3 myself have ma#e the earth, man:in# an# the
beasts that are 'pon the s'rface of the earth by my great power an# by my
stretche#Co't arm5 an# 3 have given it to whom it has prove# right in my eyes+ 6
An# now 3 myself have given all these lan#s into the han# of GebY'Ycha#YneEZEar
the :ing of *abylon, my servant5 an# even the wil# beasts of the fiel# 3 have
given him to serve him+ ) An# all the nations m'st serve even him an# his son
an# his gran#son 'ntil the time even of his own lan# comes, an# many nations
an# great :ings m'st exploit him as a servant+L
4his statement of JehovahLs sweeping grant of a'thority to Geb'cha#neEEar, whereby those lan#s an#
beasts of the fiel# ha# been given to serve him an# that all the nations m'st serve the :ing of *abylon,
generally mirrors the prophecy at Jeremiah 2=A!! an# relate# verses+
$ixth, if J'#ah alone was to serve the :ing of *abylon seventy years it wo'l# n'llify the prophecy with
respect to almost every other nation beca'se not all nations wo'l# have been able to serve *abylon
seventy years+ 4he :ing of *abylon in 60. *+C+E, Gabopolassar, bro'ght Assyria to its en# at the final
battle at -aran+ 3f the seventy years of servit'#e applie# to only one nation, it co'l# only apply to the
conJ'ere# nation Assyria when -aran fell >an# any other nations conJ'ere# by the *abylonians
>Chal#eans? in that year?+ All other nations co'l# logically only serve less than seventy years, incl'#ing
J'#ah+ 3f J'#ah was the only nation to whom the prophecy applie#, an# it applie# only to J'#ah an#
Jer'salem commencing with their #estr'ction in the !<th year of Geb'cha#neEEarLs reign, all other
nations conJ'ere# by Geb'cha#neEEar in the prece#ing !< years wo'l# have serve# *abylon in excess
of seventy years, an# those conJ'ere# after Jer'salem an# J'#ah fell wo'l# have serve# less than
seventy years+ $'ch an interpretation wo'l# n'llify JehovahLs wor# which #irecte# the prophecy to all
the nations an# which co'l# only be satisfie# if the seventyCyear perio# of servit'#e was a composite,
an epoch of time that applie# collectively to all conJ'ere# or #ominate# nations as a whole+ A parallel
can be #rawn with the military campaign of -itler's 4hir# "eich which spanne# six years between !.@.
an# !./=, even tho'gh not all of the nations conJ'ere# by the GaEis fell 'n#er its #omination the entire
six year perio#+ CEechoslova:ia was 'n#er -itler's #omination longer than %rance+
$eventh, if Jer'salem an# J'#ah as one nation among 9these nations; serve# seventy years, history,
even accor#ing to the JehovahLs Witnesses wo'l# be t'rne# on its hea# beca'se it wo'l# imply that
*abylon conJ'ere# no other nations before #estroying Jer'salem an# J'#ah5 that is, Jer'salem an#
J'#ah wo'l# have to be the first to s'cc'mb to the *abylonian expansion in Geb'cha#neEEarLs !<th
year as :ing+ 4he implication wo'l# be that Geb'cha#neEEar conJ'ere# no other nations #'ring his first
!< years as :ing, b't that simply is not the case+
Eighth, sometimes the phrase 9:ing of *abylon; refers to the :ings of *abylon as a whole or whoever
the :ing might have been at any partic'lar time witho't specifically i#entifying him by name+ $'ch is
the case with respect to the prophecy at Jeremiah 2=A!! whereby J'#ah an# the nations of the earth
wo'l# serve the :ing of *abylon seventy years+ $ervice to this :ing however was not limite# to
Geb'cha#neEEar or even his son or gran#son as state# at Jeremiah 2)A) b't incl'#e# Geb'cha#neEEar's
father Gabopolassar who finishe# off Assyria in 60. *+C+E+, an# other :ings besi#es Geb'cha#neEEarLs
bloo# relatives+
An# all the nations m'st serve even him an# his son an# his gran#son 'ntil the
time even of his own lan# comes, an# many nations an# great :ings m'st exploit
him as a servant >Jeremiah 2)A)?+
4his is not an allCencompassing list of the :ings of *abylon which the nations serve# seventy years+
Even 60)C #efen#ers in $etting the "ecor# $traight are of the same viewA
3n f'lfillment of Jeremiah 2)A), the exile# Jews #i# in fact literally serve
Geb'cha#neEEarLs son >Evilmero#ach? an# Geb'cha#neEEarLs gran#son >coC
regent *elshaEEer, whose mother was reporte#ly Geb'cha#neEEarLs #a'ghter,
Gitocris?+ -owever, the captive Jews also serve# other :ings of *abylon,
incl'#ing Geriglissar, 0abashiC6ar#': an# Gaboni#'s, none of whom bore any
bloo# relation to Geb'cha#neEEar+ 4h's, the wor#s at Jeremiah 2)A), tho'gh
in#isp'tably tr'e, were obvio'sly not meant to be an allCencompassing list of
r'lers whom the Jews wo'l# serve #'ring the seventy years+
As mentione#, to this more encompassing list sho'l# be a##e# another :ing of *abylon,
Geb'cha#neEEarLs father Gabopolassar whose final #estr'ction of his nemesis Assyria at -aran in 60.
*+C+E+ gave rise to the *abylonian Empire an# the commencement of the seventy years of servit'#e+
$ervit'#e began with Geb'cha#neEEarLs father Gabopolassar an# en#e# with the #eath of *elshaEEer in
=@. *+C+E+ 3n accor# with the Dominant *abylonian Empire theory the nations of the earth collectively
serve# the many :ings of *abylon from 60. *+C+E+ to =@. *+C+E+ for a total of seventy years in
f'lfillment of the prophecy at Jeremiah 2=A!!+
Ginth, in chapter 2= of the boo: of Jeremiah, with respect to J'#ah an# Jer'salem, Jeremiah foretol#
what lay in their f't're beginning in the first year of Geb'cha#neEEar onwar#+ 4he lan# of J'#ah wo'l#
become a #evastate# place, an obFect of astonishment, which it was+ -owever, #etermining the exact
year the #evastation began is not necessary beca'se proving a f'll seventy years of #evastation is
irrelevant in as m'ch as the seventy years pertaine# to servit'#e, not #evastation+ 4hey are separate
concepts+
As explaine# in #etail below, there is no vali# 9seventy years of #evastation; theory an# therefore the
fact that the *abylonian Empire commence# in 60. *+C+E+ C three or fo'r years before Jeremiah
#elivere# the prophecy C is not material+ As it pertaine# to #evastation, yes, that was in J'#ahLs f't're,
b't the seventyCyear #'ration of that #evastation is a nonCiss'e+
As state#, the many nations which serve# *abylon a collective seventy years #escribe# in Jeremiah
2=A!! began to serve in 60. *+C+E+ when Assyria was overcome at the final battle of -aran+ 4he fact
that Jeremiah sai# that 9these nations will serve the :ing of *abylon; #oes not mean the beginning of
the f'll seventy years of servit'#e was still in the f't're, which some 60)C#efen#ers arg'e, wo'l#
#isprove the Dominant *abylonian Empire theory+ 4heir conf'sion stems from an incorrect
'n#erstan#ing of the wor# 9will; which they insist only applies to f't're events, b't that is not the case+
9Will; has m'ltiple meanings+ 3t is freJ'ently employe# to connote occ'rrences, con#itions, events or
actions which #o not lie in the f't're+ 4he #ictionary offers n'mero's examples+ &eople will #o right+
Ho' will not have forgotten him+ 4his will be right+ &eople will tal:+ Ho' will often see him sitting
there+ *oys will be boys+
Even tho'gh servit'#e of many nations to *abylon was a f't're event, some nations ha# alrea#y been
serving since 60. *+C+E+ an# the 9will; of Jeremiah 2=A!! therefore co'l# not be strictly limite# to all
the nationsL f't're servit'#e+ Assyria ha# alrea#y been serving when Jeremiah spo:e the prophecy, an#
Geb'cha#neEEar conJ'ere# co'ntries from -att' to *abylon before he #ealt with J'#ah+ 4herefore,
since nations which were among those liste# at Jeremiah 2=A!)C26, who taste# the c'p of JehovahLs
rage, ha# alrea#y been serving when the prophecy was #elivere#, the 9will; of Jeremiah 2=A!! referre#
to past events, con#itions or occ'rrences >servit'#e? as well as f't're servit'#e+
4o ill'strate f'rther, a man has serve# five years in prison an# believes, mista:enly, that he is sche#'le#
to be release#, b't the prison war#en says 9Go, yo' will have to serve ten years+; 4he war#en is not
saying he wo'l# serve ten more years, b't that he wo'l# serve five more years in a##ition to the
previo's five years+ 4he prisoner will serve the f'll ten years+
4he same reasoning applies to Jeremiah 2=A!!+ 9Will have to serve; #oes not foreclose prior servit'#e
of Assyria an# other conJ'ere# nations+ 4he seventy years of collective servit'#e commence# in 60.
*+C+E+ 4his is the only proper ren#ering which harmoniEes comfortably with the Dominant *abylonian
Empire theory+ 9Will; #oes not always refer to f't're events, b't can incl'#e past an# c'rrent events+
%inally, even if the Dominant *abylonian Empire theory were to be proven wrong, that #oes not mean
the JehovahLs Witnesses are right by #efa'lt+ 4heir theories m'st stan# or fall on their own merits+
F8 The servitu4e referre4 to at Jere3iah /0>** where61 the nations which fell un4er
the 4o3ination of the 'a61lonian E3pire woul4 serve the ?in2 of 'a61lon sevent1
1ears inclu4e4 a; vassala2e 6; willin2 e5ile an4@or c; force4 captivit1 an4 e5ile8
*efore #etermining whether J'#ah began serving the :ing of *abylon at any time prior to the
#estr'ction of Jer'salem, or only began to serve 'pon Jer'salemLs #estr'ction, it is first necessary to
'n#erstan# how $cript're #efines the wor# 9serve; or Wservit'#e+W Establishing the correct meaning of
Wservit'#eW goes a long way towar# answering the 'n#erlying J'estion of when J'#ah began its
servit'#e+ 4he *ible provi#es a straightforwar# answer which seems to have been lost on the 60)C
#efen#ers whose fail're to mention certain verses, specifically all of Jeremiah 2)A!! which is #irectly
on point, is #ist'rbing to say the least+ As mentione# above, J'#ahLs years of vassalage or exile an#
captivity before Jer'salemLs #estr'ction #oes not have to satisfy a f'll seventyCyear perio# 'n#er the
Dominant *abylonian Empire theory+ 4he commencement of J'#ahLs vassalage or earlier exile
however is relevant to show that the JehovahLs WitnessesL version of the seventy years of servit'#e an#
captivity excee#s seventy years an# therefore fails+
4he JehovahLs Witnesses' viewpoint set forth in /ettin5 the :ecord /trai5ht is 'neJ'ivocal+ 4hey
conten# that to 9serve; is limite# only to those Jews ta:en captive when Jer'salem was #estroye# an#
J'#ah #esolate# an# its inhabitants force# into *abylonian exile, an# not before+ 3t #oes not, they claim,
apply to J'#ah an# Jer'salem who serve# as trib'teCpaying vassals to the :ing of *abylon at any time,
let alone before Jer'salem an# J'#ah were #estroye#+ An#, it #oes not apply to the very large n'mber of
Jews remove# into exile at vario's intervals starting with, at a minim'm, the recor#e# exile 'n#er
Jehoiachin years prior to Jer'salemLs #estr'ction+ *'t accor#ing to $cript're, nothing co'l# be f'rther
from the tr'th+ 4ho'gh a long J'ote, relevant provisions ta:en from /ettin5 the :ecord /trai5ht are set
forth hereA
4h's, at Jeremiah 2)A!!, Jehovah co'l# rightly exten# favor towar#
any nation that wo'l# bring their nec:s 9'n#er the yo:e of the :ing
of *abylon an# act'ally serve him+;
Even in the min#s of the false prophets of Ve#e:iahLs #ay, it was
clear that the inhabitants of J'#ah were not yet bo'n# by servit'#e
to *abylonA
9 An# as for yo' men, #o not listen to yo'r prophets an#
to yo'r practicers of #ivination an# to yo'r #reamers
an# to yo'r practicers of magic an# to yo'r sorcerers,
who are saying to yo'A 9Ho' men willnot serve the :ing
of *abylon+; + + + Even to Ve#e:iah the :ing of J'#ah 3
spo:e accor#ing to all thesewor#s, sayingA 9*ring yo'r
nec:s 'n#er the yo:e of the :ing of *abylon an# serve
him an# his people an# :eep on living+ Why sho'l# yo'
yo'rself an# yo'r people #ie by the swor#, by the
famine an# by the pestilence accor#ing to what Jehovah
has spo:en to the nation that #oes not serve the :ing of
*abylon( An# #o not listen to the wor#s of the prophets
that are saying to yo' men, QHo' will not servet he :ing
of *abylon,L beca'se falsehoo# is what they are
prophesying to yo'+;TJeremiah 2)A., !0, !2C !/+
$o, how exactly was Ve#e:iah to bring his nec: 9'n#er the yo:e of
the :ing of *abylon an# serve him;( 4he answer is fo'n# at
Jeremiah @<A!), !<A
9 Jeremiah now sai# to Ve#e:iahA 94his is what
Jehovah, the 2o# of armies, the 2o# of 3srael, has sai#,Q
3f yo' will witho't fail go o't to the princes of the :ing
of *abylon, yo'r so'l will also certainly :eep living an#
this city itself will not be b'rne# with fire, an# yo'
yo'rself an# yo'r ho'sehol# will certainly :eep living+
*'t if yo' will not go o't to the princes of the :ing of
*abylon, this city m'st also be given into the han# of
the Chal#eans, an# they will act'ally b'rn it with fire,
an# yo' yo'rselfwill not escape o't of their han#+L;T
Jeremiah @<A!), !<+
Jeremiah !=A2 explains what this vol'ntary 9going o't; wo'l#
reJ'ireA
An# it m'st occ'r that sho'l# they say to yo', QWhere
shall we go o't to(L yo' m'st also say to them,Q 4his is
what Jehovah has sai#A + + + whoever is for the captivity,
to the captivityO;LTJeremiah !=A2+
As long as Jehoia:im, an# later, Ve#e:iah, ref'se# to 9go o't to the
princes of the :ing of *abylon,; the nation of J'#ah co'l# not be
sai# to be serving the :ing of *abylon+ %'rthermore, Jeremiah !A!C@
tells 's that the prophetic warnings contin'e# right #own to the
9eleventh year of Ve#e:iah + + + 'ntil Jer'salem went into exile in
the fifth month+;
%irst, with respect to what it means to serve 'n#er the yo:e of *abylon, the 60)C#efen#ers strictly limit
the #efinition to force# captivity+ 4heir mis'n#erstan#ing stems from the fact that they omit all of
Jeremiah 2)A!0 an# !! which specifically #efines what that yo:e of servit'#e is, yet, they incl'#e the
s'rro'n#ing verses+ Jeremiah 2)A!! ma:es it ab'n#antly clear that the yo:e of servit'#e incl'#es
vassalage+
. 9Q9QAn# as for H1K men, #o not listen to H1K" prophets an# to
H1K" practicers of #ivination an# to H1K" #reamers an# to
H1K" practicers of magic an# to H1K" sorcerers, who are saying
to H1KA 9H1K men will not serve the :ing of *abylon+; !0 %or
falsehoo# is what they are prophesying to H1K, for the p'rpose of
having H1K ta:en far away from off H1K" gro'n#5 an# 3 shall
have to #isperse H1K, an# H1K will have to perish+
!! 9Q9AAn4 as for the nation that will 6rin2 its nec? un4er the
1o?e of the ?in2 of 'a61lon an4 actuall1 serve hi3 # will also
let it rest upon its 2roun4B is the utterance of Jehovah Aan4 it
will certainl1 cultivate it an4 4well in it8L;L;
Jehovah offere# all nations the option of becoming vassals to the *abylonian Empire an# thereby rest
'pon its gro'n# an# c'ltivate it an# #well in it+ 3t was -is preferre# alternative to annihilation+ 4he
nations, incl'#ing J'#ah, co'l# exercise this option an# become vassals C which coinci#entaly also
meant that some wo'l# become exiles ta:en peacef'lly >relatively spea:ing? to *abylon, or, they wo'l#
be conJ'ere# by the swor# an# forcibly remove# as captives or become #isperse#+ Either way,
peacef'lly or by force, the nations, incl'#ing J'#ah, wo'l# serve *abylon+ A caref'l rea#ing of relevant
portions of Chapter 2) clarifies thisA
* #n the 6e2innin2 of the ?in24o3 of JeChoiDaC?i3 the son of
JoCsiDah the ?in2 of Ju4ah this wor4 occurre4 to Jere3iah
fro3 Jehovah sa1in2> 2 94his is what Jehovah has sai# to me,
Q6a:e for yo'rself ban#s an# yo:e bars, an# yo' m'st p't them
'pon yo'r nec:+ @ An# yo' m'st sen# them to the :ing of EZ#om
an# to the :ing of 6oZab an# to the :ing of the sons of AmZmon an#
to the :ing of 4yre an# to the :ing of $iZ#on by the han# of the
messengers who are coming to Jer'salem to Ve#YeY:iZah the :ing of
J'#ah+ / An# yo' m'st give them a comman# for their masters,
sayingA
9Q94his is what Jehovah of armies, the 2o# of 3srael, has sai#5 this
is what H1K sho'l# say to H1K" masters, = Q3 myself have ma#e
the earth, man:in# an# the beasts that are 'pon the s'rface of the
earth by my great power an# by my stretche#Co't arm5 an# 3 have
given it to whom it has prove# right in my eyes+ 6 An# now 3
myself have given all these lan#s into the han# of GebY'Ycha#YneE
ZEar the :ing of *abylon, my servant5 an# even the wil# beasts of
the fiel# 3 have given him to serve him+ ) An# all the nations m'st
serve even him an# his son an# his gran#son 'ntil the time even of
his own lan# comes, an# many nations an# great :ings m'st exploit
him as a servant+L
+ EAEAAn4 it 3ust occur that the nation an4 the ?in24o3 that
will not serve hi3 even $e6CuCcha4CneFDFar the ?in2 of
'a61lonG an4 the one that will not put its nec? un4er the 1o?e
of the ?in2 of 'a61lon with the swor4 an4 with the fa3ine an4
with the pestilence # shall turn 31 attention upon that nationB
is the utterance of Jehovah Auntil # shall have finishe4 the3 off
61 his han48B
. 9Q9QAn# as for H1K men, #o not listen to H1K" prophets an# to
H1K" practicers of #ivination an# to H1K" #reamers an# to
H1K" practicers of magic an# to H1K" sorcerers, who are saying
to H1KA 9H1K men will not serve the :ing of *abylon+; !0 %or
falsehoo# is what they are prophesying to H1K, for the p'rpose of
having H1K ta:en far away from off H1K" gro'n#5 an# 3 shall
have to #isperse H1K, an# H1K will have to perish+
** EAEAAn4 as for the nation that will 6rin2 its nec? un4er the
1o?e of the ?in2 of 'a61lon an4 actuall1 serve hi3 # will also
let it rest upon its 2roun4B is the utterance of Jehovah Aan4 it
will certainl1 cultivate it an4 4well in it8BHBH
!2 Even to Ie4CeC?iDah the :ing of J'#ah 3 spo:e accor#ing to all
these wor#s, sayingA 9*ring H1K" nec:s 'n#er the yo:e of the
:ing of *abylon an# serve him an# his people an# :eep on living+
!@ Why sho'l# yo' yo'rself an# yo'r people #ie by the swor#, by
the famine an# by the pestilence accor#ing to what Jehovah has
spo:en to the nation that #oes not serve the :ing of *abylon( !/
An# #o not listen to the wor#s of the prophets that are saying to
H1K men, QH1K will not serve the :ing of *abylon,L beca'se
falsehoo# is what they are prophesying to H1K+
!= 9Q%or 3 have not sent them,L is the 'tterance of Jehovah, Qb't they
are prophesying in my name falsely, to the en# that 3 shall #isperse
H1K, an# H1K will have to perish, H1K men an# the prophets that
are prophesying to H1K+L;
!6 An# to the priests an# to all this people 3 spo:e, sayingA 94his is
what Jehovah has sai#, QDo not listen to the wor#s of H1K"
prophets that are prophesying to H1K, sayingA 90oo:O 4he 'tensils
of the ho'se of Jehovah are being bro'ght bac: from *abylon soon
nowO; %or falsehoo# is what they are prophesying to H1K+ !) Do
not listen to them+ $erve the :ing of *abylon an# :eep on living+
Why sho'l# this city become a #evastate# place(
$econ#ly, beca'se serving 'n#er the yo:e of *abylon incl'#e# vassalage, J'#ah began serving the :ing
of *abylon in that capacity years before Jer'salemLs fall, beginning at a minim'm in the eighth year of
Jehoia:imLs reign+
3n his #ays Geb'cha#neEEar the :ing of *abylon came
'p, an# so Jehoia:im became his servant for three years+
>2 Mings !A!?+
After three years as a vassal Jehoia:im rebelle#, an# Geb'cha#neEEar came 'p against him, remove# to
*abylon 'tensils from the ho'se of Jehovah an# accor#ing to a literal translation in the 3nterlinear
*ible, 9bo'n# him in bronEe fetters to ta:e him away to *abylon+; >2 Chronicles @6A=C)?+ 4he point is,
beca'se J'#ah's Jews began serving the :ing of *abylon as vassals at least by Jehoia:imLs eighth year,
the JehovahLs Witnesses' theory fails beca'se it act'ally amo'nts to at least <0[ years of servit'#e even
ass'ming their seventyCyear perio# of servit'#e en#e# 'pon the Jews' ret'rn to J'#ah in =@) *+C+E+,
which it #i# not+
4hir#, the 60)C#efen#ers in /ettin5 the :ecord /trai5ht also omitte# Jeremiah 2.A!0 where it was ma#e
clear that #estr'ction an# captivity was not JehovahLs preferre# metho# of p'nishing his people, b't a
conseJ'ence of not s'bmitting as vassals5 ie+, they wo'l# s'ffer the swor#, the famine, pestilence an#
captivity+ Serse !0 also ma:es it clear that false prophets who pacifie# the pop'lace by stating they
wo'l# not serve *abylon #i# so for the p'rpose of having J'#ah #estroye# an# the people remove#
from off the gro'n#+ JehovahLs #esire on the other han# was for J'#ah to serve as vassals5 he #i# not
9p'rpose,; as #i# the false prophets, that his people perish by the plag'e, swor#, famine an# captivity+
%o'rth, even Jeremiah an# the false prophet -ananiah believe# that the exiles n'mbering in excess of
ten tho'san# an# remove# to *abylon #'ring the reign of Jehoiachin serve# 'n#er the yo:e of *abylon
years before Jer'salem was #estroye#+ Jeremiah #escribe# the mass exo#'s as followsA
WAn4 he too? into e5ile all Jerusale3 an# all the princes an# all
the valiant, mighty men C ten tho'san# he was ta:ing into exile C
an# also every craftsman an# b'il#er of b'lwar:s+ Go one ha# been
left behin# except the lowly class of the people of the lan#+ 4h's he
too: Jehoiachin into exile to *abylon5 an# the :ing's mother an# the
:ing's wives an# his co'rt officials an# the foremost men of the lan#
he le# away as exile# people from Jer'salem to *abylon+W >2 Mings
2/A!/, !=?+
4he 60)C#efen#ers in /ettin5 the :ecord /trai5ht arg'e that none of these exiles, incl'#ing craftsmen
an# artisans, peacef'lly remove# from off their soil serve# the :ing of *abylon in accor#ance with the
seventyCyear prophecy of Jeremiah 2=A!!+ %'rthermore, they conten# that the false prophets of
Ve#e:iahLs time, years later, #i# not believe that any Jews ha# beg'n to serve *abylon even tho'gh all
of Jer'salem was exile# #'ring the previo's :ing JehoiachinLs reign+ 4hey arg'e that the yo:e of
servit'#e lay in the f't're+ $cript're proves otherwise+ 4he answer can be fo'n# in large part in chapter
2< of the boo: of Jeremiah, li:ewise omitte# by the 60)C#efen#ers+
! 4hen it came abo't in that year, in the beginning of the :ing#om
of Ve#YeY:iZah the :ing of J'#ah, in the fo'rth year, in the fifth
month, that "anCaCniDah the son of AFDFur the prophet who was
fro3 7i6DeCon sai4 to 3e in the house of Jehovah 6efore the
e1es of the priests an4 of all the people> / EThis is what Jehovah
of ar3ies the 7o4 of #srael has sai4 A# will 6rea? the 1o?e of
the ?in2 of 'a61lon8 J Within two full 1ears 3ore # a3 6rin2in2
6ac? to this place all the utensils of the house of Jehovah that
$e6CuCcha4CneFDFar the ?in2 of 'a61lon too? fro3 this place
that he 3i2ht 6rin2 the3 to 'a61lon8BH - EAAn4 JecCoCniDah the
son of JeChoiDaC?i3 the ?in2 of Ju4ah an4 all the e5iles of
Ju4ah who have co3e to 'a61lon # a3 6rin2in2 6ac? to this
placeB is the utterance of Jehovah Afor # shall 6rea? the 1o?e of
the ?in2 of 'a61lon8BH
= An# Jeremiah the prophet procee#e# to say to -anYaYniZah the
prophet before the eyes of the priests an# before the eyes of all the
people who were stan#ing in the ho'se of Jehovah5 6 yes, Jeremiah
the prophet procee#e# to sayA 9AmenO 4h's may Jehovah #oO 6ay
Jehovah establish yo'r wor#s that yo' have prophesie# by bringing
bac: the 'tensils of the ho'se of Jehovah an# all the exile# people
from *abylon to this placeO ) -owever, hear, please, this wor# that
3 am spea:ing in yo'r ears an# in the ears of all the people+ < As
regar#s the prophets that happene# to be prior to me an# prior to
yo' from long ago, they also 'se# to prophesy concerning many
lan#s an# concerning great :ing#oms, of war an# of calamity an# of
pestilence+ . As regar#s the prophet that prophesies of peace, when
the wor# of the prophet comes tr'e the prophet whom Jehovah has
sent in tr'th will become :nown+;
*K At that "anCaCniDah the prophet too? the 1o?e 6ar fro3 off
the nec? of Jere3iah the prophet an4 6ro?e it8 ** An4 "anCaCni
Dah went on to sa1 6efore the e1es of all the people> EThis is
what Jehovah has sai4 AJust li?e this # shall 6rea? the 1o?e of
$e6CuCcha4CneFDFar the ?in2 of 'a61lon within two full 1ears
3ore fro3 off the nec? of all the nations8BH An# Jeremiah the
prophet procee#e# to go his way+
!2 4hen the wor# of Jehovah occ'rre# to Jeremiah, after -anYaYni
Zah the prophet ha# bro:en the yo:e bar from off the nec: of
Jeremiah the prophet, sayingA !@ 92o, an# yo' m'st say to -anYaYni
Zah, Q4his is what Jehovah has sai#A E9o?e 6ars of woo4 1ou have
6ro?en an4 instea4 of the3 1ou will have to 3a?e 1o?e 6ars of
iron8H
!/ %or this is what Jehovah of armies, the 2o# of 3srael, has sai#A
EA 1o?e of iron # will :have; put upon the nec? of all these
nations to serve $e6CuCcha4CneFDFar the ?in2 of 'a61lonG an4
the1 3ust serve hi38 An4 even the wil4 6easts of the fiel4 # will
2ive hi38HBH
!= An# Jeremiah the prophet went on to say to -anYaYniZah the
prophetA 90isten, please, 1 -anYaYniZahO Jehovah has not sent yo',
b't 1ou 1ourself have cause4 this people to trust in a falsehoo4+
!6 4herefore this is what Jehovah has sai#, Q0oo:O 3 am sen#ing
yo' away from off the s'rface of the gro'n#+ 4his year yo' yo'rself
m'st #ie, for yo' have spo:en o'tright revolt against Jehovah+L;
!) $o -anYaYniZah the prophet #ie# in that year, in the seventh
month+ >&arenthetical a##e#?+
4he 60)C#efen#ers are entirely correct in stating that the yo:e of servit'#e incl'#es 9captivity+; Where
they have gone astray in their 'n#erstan#ing is limiting it to 9force#; captivity applicable to only those
remove# at Jer'salemLs #estr'ction when chapter 2< ma:es it very clear that it applies to captives
peacef'lly remove# as well5 they are the bas:et of 9goo# figs; reference# in chapter 2/+
Chapter 2< chronicles the acrimonio's #'al between Jeremiah an# -ananiah over the c'rrent an# f't're
stat's of Jews alrea#y serving in exile 'n#er the *abylonian yo:e in the fo'rth year of the :ing#om of
Ve#e:iah, in a##ition to all other nations who were serving an# wo'l# contin'e to serve 'n#er the yo:e
of the *abylonian :ing+ -ananiah falsely prophesie# that Jehovah sai# that he wo'l# brea: the yo:e of
the :ing of *abylon an# within two years bring bac: the 'tensils of the ho'se of Jehovah which
Geb'cha#neEEar ha# carte# off, an# ret'rn the many tho'san#s of exiles remove# to *abylon+
-ananiah went on to claim that Jehovah wo'l# within two f'll years more brea: the yo:e from off the
nec: of all the nations+ An# to ma:e his point, -ananiah too: the symbolic woo#en yo:e off the nec:
of Jeremiah an# bro:e it+
&lease note that Jeremiah never #isagree# that the exiles were serving 'n#er the yo:e of *abylon an#
he wholehearte#ly embrace# the i#ea that the 'tensils sho'l# be ret'rne#+ *'t he vehemently #isagree#
that the yo:e of servit'#e on exile# J'#ah or all the other nations wo'l# be bro:en+ "ather, the woo#en
yo:e wo'l# become in reality a m'ch more onero's yo:e of iron which wo'l# sa##le the Jews for
years to come, which it #i#+
A significant point of #epart're exists in verse !/ of the JehovahLs Witnesses' *ible, the Gew Worl#
4ranslation, which attempts to p'sh the yo:e of servit'#e into the f't're by stating that Jehovah 9will;
p't a yo:e of iron on the nec: of all these nations+ A literal translation of that same verse in the
3nterlinear *ible 'ses the past tenseA 93 have p't a yo:e of iron on the nec: of all these nations+;
4he #ifference is very important5 9have; instea# of 9will; completely 'n#ermines the Jehovah's
WitnessesL position that the yo:e of servit'#e was a f't're event, b't a simple 'nbiase# rea#ing of
chapter 2< shows that J'#ah ha# alrea#y been serving 'n#er *abylonLs yo:e+ Jeremiah sai# that instea#
of a woo#en yo:e there is an iron yo:e, in#icating an increase in the intensity an# length of servit'#e
which ha# been ongoing, an# which in fact happene# when Jer'salem an# J'#ah were #estroye# an#
the remaining nations also fell to *abylon+ Jeremiah never state#, an# it cannot be implie#, that J'#ah
ha# not been serving 'n#er the *abylonian yo:e or that a yo:e wo'l# rest on the nec: of J'#ah for the
first time beginning with Jer'salemLs #estr'ction even tho'gh all of Jer'salem ha# alrea#y been ta:en
into exile 'n#er Jehoiachin+
Do not be #istracte# by the fact that -ananiah was a false prophet+ -is falsehoo# #ealt specifically with
whether or not the yo:e of servit'#e wo'l# be bro:en off the exiles an# the nations, not whether they
were serving 'n#er the yo:e in the first place+ Jeremiah an# -ananiah were in accor# in this regar#+
-ananiah, being a false prophet, ha# #eceive# the people an# ca'se# them to tr'st in falsehoo# an# lies+
*y b'il#ing a fo'n#ation of tr'st, he, an# other false prophets, were able to sell the lie for the tr'th, the
falsehoo# being what the people wante# to hear+
%ifth, the JehovahLs WitnessesL statement therefore in /ettin5 the :ecord /trai5ht, that 9Even in the
min#s of the false prophets of Ve#e:iahLs #ay, it was clear that the inhabitants of J'#ah were not yet
bo'n# by servit'#e to *abylon,; is manifestly false an# a gross mischaracteriEation of the events
s'rro'n#ing the false prophetic statements an# the context within which they were spo:en+
4he false prophetic warning to Ve#e:iah that 9Ho' will not serve the :ing of *abylon; at Jeremiah 2)A.
an# !/ was #elivere# in the beginning of the :ing#om of Ve#e:iah in his fo'rth year >Jeremiah 2)A!?+
4he warning #elivere# to him at that ti3e in verse !2 was limite# to himA
Even to Ve#e:iah the :ing of J'#ah 3 spo:e accor#ing to all these
wor#s, sayingA W*ring yo'r nec:s 'n#er the yo:e of the :ing of
*abylon an# serve him an# his people an# :eep on living+W
-e was the last :ing to r'le J'#ah before Jer'salem an# J'#ah were #estroye#+ Ve#e:iah ha#
stea#fastly ref'se# to contin'e as vassal to *abylon+ Chapter 2) explains how Jeremiah was
commissione# as early as the beginning of Jehoia:imLs reign to warn other nations to s'bmit to the
yo:e of *abylon+ 4hat warning, an# offer to serve as vassal, was repeate# to Ve#e:iah in the beginning
of his reign as well+ -e preferre# the lie, the co'nsel of the false prophets who sai# he wo'l# not serve+
-e st'bbornly ref'se# an# rebelle#+ Event'ally JehovahLs genero's offer of serving as a vassal was
ta:en off the table+ J'#ah was #ismantle# an# s'ffere# the swor#, pestilence, famine an# the yo:e of
captivity+ J'#ah en#e# 'p serving the har# way as symboliEe# by the bas:et of ba# figs of Jeremiah
chapters 2/ an# 2.A!)+
Gowhere in chapter 2) #oes it rea# or can it be implie# that the false prophets believe# that J'#ah ha#
not alrea#y starte# to serve 'n#er J'#ah's previo's :ings+ 4he above #isc'ssions prove the exact
opposite, that servit'#e ha# been a long ongoingCaffair+ 4he false prophetsL warning to Ve#e:iah in
verse !2 was #irecte# to him an# was not a sweeping historical statement of the Jewish con#ition from
the #ays of Jehoia:im onwar#+ Jeremiah chapter 2) p'ts the false prophets' statements into proper
context+
$ixth, JeremiahLs letter to those earlier exiles 'neJ'ivocally corroborates the fact that the seventy years
of servit'#e of Jeremiah 2=A!! ha# alrea#y beg'n long before Jer'salemLs #estr'ction seven or eleven
years later+ 3n his letter at Jeremiah 2.A/C!<, written before Jer'salem was #estroye#, Jehovah, thro'gh
Jeremiah, informe# the exiles they were in for a long stay, an# they sho'l# settle in, b'il# ho'ses, plant
gar#ens an# raise families+ 4hen, at the en# of seventy years, when seventy years ha# been f'lfille# C
that is, when the seventy year prophecy of Jeremiah 2=A!! en#e# at the fall of *abylon while the exiles
were still in *abylon, Jehovah wo'l# t'rn his attention to the exiles an# bring them bac: to J'#ah+
/ 94his is what Jehovah of armies, the 2o# of 3srael, has sai# to all the exile#
people, whom 3 have ca'se# to go into exile from Jer'salem to *abylon, =
Q*'il# ho'ses an# inhabit 7them8, an# plant gar#ens an# eat their fr'itage+ 6
4a:e wives an# become father to sons an# to #a'ghters5 an# ta:e wives for
H1K" own sons an# give H1K" own #a'ghters to h'sban#s, that they may
give birth to sons an# to #a'ghters5 an# become many there, an# #o not become
few+ ) Also, see: the peace of the city to which 3 have ca'se# H1K to go into
exile, an# pray in its behalf to Jehovah, for in its peace there will prove to be
peace for H1K yo'rselves+ < %or this is what Jehovah of armies, the 2o# of
3srael, has sai#A 90et not H1K" prophets who are in among H1K an# H1K"
practicers of #ivination #eceive H1K, an# #o not H1K listen to their #reams
that they are #reaming+ . %or Qit is in falsehoo# that they are prophesying to
H1K in my name+ 3 have not sent them,L is the 'tterance of Jehovah+;L;
*K EFor this is what Jehovah has sai4 A#n accor4 with the fulfillin2 of
sevent1 1ears at 'a61lon # shall turn 31 attention to 9O& people an4 #
will esta6lish towar4 9O& 31 2oo4 wor4 in 6rin2in2 9O& 6ac? to this
place8B
!! 9Q%or 3 myself well :now the tho'ghts that 3 am thin:ing towar# H1K,L is
the 'tterance of Jehovah, Qtho'ghts of peace, an# not of calamity, to give H1K
a f't're an# a hope+ !2 An# H1K will certainly call me an# come an# pray to
me, an# 3 will listen to H1K+L
!@ 9QAn# H1K will act'ally see: me an# fin# 7me8, for H1K will search for me
with all H1K" heart+ !/ An# 3 will let myself be fo'n# by H1K,L is the
'tterance of Jehovah+ QAn# 3 will gather H1K" bo#y of captives an# collect
H1K together o't of all the nations an# o't of all the places to which 3 have
#isperse# H1K,L is the 'tterance of Jehovah+ QAn# 3 will bring H1K bac: to the
place from which 3 ca'se# H1K to go into exile+L
!= 9*'t H1K have sai#, QJehovah has raise# 'p for 's prophets in *abylon+L
!6 9%or this is what Jehovah has sai# to the :ing sitting on the throne of Davi#
an# to all the people #welling in this city, H1K" brothers that have not gone
forth with H1K into exile, !) Q4his is what Jehovah of armies has sai#A 9-ere 3
am sen#ing against them the swor#, the famine an# the pestilence, an# 3 will
ma:e them li:e the b'rstCopen figs that cannot be eaten for ba#ness+;L
!< 9QAn# 3 will p'rs'e after them with the swor#, with the famine an# with the
pestilence, an# 3 will give them for a J'a:ing to all the :ing#oms of the earth,
for a c'rse an# for an obFect of astonishment an# for a whistling at an# for a
reproach among all the nations to which 3 shall certainly #isperse them, !. #'e
to the fact that they have not listene# to my wor#s,L is the 'tterance of Jehovah,
Qthat 3 have sent to them with my servants the prophets, getting 'p early an#
sen#ing 7them8+L
3t is simply not reasonable to believe that the seventyCyear perio# mentione# in his letter ha# not yet
beg'n+ 3t was 'nmista:ably alrea#y in progress+ 1therwise, why bother mentioning it in the first place(
Why insert it between the a#monition to settle in an# the promise of their ret'rn( 4he seventy years
was #irectly connecte# to those earlier exiles an# not later exiles who arrive# in the wa:e of
Jer'salemLs #estr'ction eleven, or seven, years in the f't're+ JeremiahLs remin#er that they were in for a
long stay was not #irecte# to those later exiles capt're# 'n#er Ve#e:iahLs r'le, b't he #irecte# the letter
specifically to the Jehoiachin exiles who were also incl'#e# in the gro'p of captives that Jehovah
ca'se# to ret'rn+ -e #i# not state that when seventy years ha# been f'lfille# 9<! years from now,
beginning eleven years in the f't're; he wo'l# t'rn his attention to the Jehoiachin exiles+ -e #i# not
tell them the seventy years he was referring to applie# only to a f't're generation of exiles, for if that
was his intent he s'rely wo'l# have tol# them to wait the f'll <! or )) years, which is what their stay
wo'l# have amo'nte# to+
Go cre#ible inference to the contrary can be #rawn+ Kn#er the Dominant *abylonian Empire theory, or
any other theory for that matter which recogniEes that J'#ahLs exiles began serving *abylon years
before the final #estr'ction of Ve#e:iahLs Jer'salem, the seventyCyear perio# of servit'#e was alrea#y
in progress+
4he JehovahLs Witnesses are J'ic: to point o't Jeremiah 2.A!0 in s'pport of their positionA
!0 9%or this is what Jehovah has sai#, Q3n accor# with the f'lfilling of seventy
years at :for; *abylon 3 shall t'rn my attention to H1K people, an# 3 will
establish towar# H1K my goo# wor# in bringing H1K bac: to this place+LW
>&arenthetical a##e#?+
A c'rsory rea#ing of the phrase 93n accor# with the f'lfilling of seventy years at *abylon D; might
s'ggest that the seventy years entaile# the entire nation being exile# at *abylon seventy years which
co'l# only happen if the perio# began at Jer'salemLs #estr'ction+ Kn#er the Dominant *abylonian
Empire theory, 9at *abylon; is more properly ren#ere# 9for *abylon+; 4he #ifference is significant+
Either ren#ering is ling'istically permissible, b't only 9for *abylon; is probable an# proper, an# is the
translation employe# by nearly every other *ible incl'#ing a literal translation in the 3nterlinear *ible+
4he JehovahLs WitnessesL Gew Worl# 4ranslation >GW4? an# the Ming James *ible >MJS? C ro'tinely
vilifie# by the JehovahLs Witnesses for its lac: of cre#ibility C 'se 9at *abylon+; 3n other wor#s, the
-ebrew wor# 9le; can be ren#ere# 9at; or 9for+;
4his is a serio's point of contention+ 4he J'estion is whether Jeremiah 2.A!0 may properly rea# 93n
accor# with the f'lfilling of seventy years at *abylon(; As will be #emonstrate# in the following
sections, 9at *abylon; is not a proper translation an# more importantly it cannot logically be 'se#
beca'se it fails n'mero's tests+ 4he J'estion of what the correct interpretation is will be revisite# later
beca'se employing the correct interpretation reJ'ires #rawing a concl'sion5 it is a F'#gment call
#erive# after a process of script'ral analysis an# the application of common sense+
*efore 'n#erta:ing this inJ'iry one critical #efinition is in or#er pertaining to the wor# 9f'lfill; or
9f'lfillment+; 4he JehovahLs Witnesses ro'tinely imply that 9f'lfill; means 9eJ'al; when referring to
the seventyCyear perio#+ 4his incorrect #efinition is essential to their seventyCyear theory+ &erhaps it is
the notion of 9f'llness; that conf'ses them+ 4o them, 9f'lfillment of seventy years; means 9eJ'al to
seventy years; or any similar concept that eJ'ates f'lfillment with these controversial seventy years+
*'t their 'n#erstan#ing is wrong+ *eca'se it refers to a prophetic perio# of time, f'lfillment means the
Wen#; of seventy years of servit'#e, the concl'sion of it, the accomplishment of it C the en# of serving
the *abylonian Empire in =@. *+C+E+ 4he "an#om -o'se Collegiate Dictionary explainsA
9Fulfill !+ 4o carry o't, or bring to realiEation, as a prophecy,
promise, etc+ D /+ 4o bring to an en#5 finish or complete, as a
perio# of time+W
&lease :eep this in min# #'ring the co'rse of rea#ing this paper+ %'rthermore, the overwhelming, vast
maFority of *ibles translate Jeremiah 2.A!0 Wfor *abylon,W not Wat *abylon,W incl'#ing, b't not limite#
to, the *AB *I# *9+ '/# *A/B A/# BIB' DB+ ':# ,'B an# 7reen$s 9iteral +ranslation, not to
mention recently 'p#ate# versions of the Jehovah's Witnesses' *ew ,orld +ranslation p'blishe# in
$we#ish an# Danish+ As Carl 1lof Jonsson ill'strates in his recent critiJ'e of the W*4$' #efense of
60) *+C+E+ in ,hen ,as Ancient 1erusalem Destroyed >20!!?, worl#Clea#ing experts on the s'bFect are
in accor#+ &'rs'ant to &rofessor Ernst Jenni, the most respecte# a'thority on -ebrew prepositions,
Jeremiah 2.A!0 m'st rea# Wfor *abylon,W provi#ing, 94he ren#ering in all mo#ern commentaries an#
translations is 'for *abel' >*abel as worl# power, not city or lan#?5 this is clear from the lang'age as
well as also from the context; >7+:>, pages 2!2, 2!@, @).?+
0i:ewise, Dr+ $eth Erlan#sson writes, 94he spatial sense 7at *abylon8 is impossible at Jer+ 2.A!0;
>paranthetical a##e#?+ &rofessor Gorman 2ottwal# emphasiEesA WCertainly it m'st be stresse# that the
seventy years refer primarily to the time of *abylonian worl# #ominion an# not to the time of the exile,
as is often carelessly s'ppose#+; >G+ 2ottwal#, All the 0in5doms of the 'arth, Gew Hor:, Evanston,
0on#onA -arper \ "ow, &'blishers, !.6/, pp+ 26=, 266?+ 4he a'thor of the classic 2andbook of
Biblical %hronolo5y, &rofessor Jac: %inegan, wrote in !..< on page 2== of the secon# e#ition, that
W4he 'seventy years D for *abylon,' of which Jeremiah spea:s are therefore seventy years of
*abylonian r'le, an# the ret'rn of J'#ah from exile is contingent 'pon the en# of that perio#+ $ince the
final fall of the Assyrian empire was in 60. *+C+ >] /@0?, an# the Gew *abylonian empire en#'re#
from then 'ntil Cyr's the &ersian too: *abylon in =@., the perio# of *abylonian #omination was in
fact seventy years >60. =@. P )0?+;
6r+ Jonsson, whose treatise can be fo'n# online at httpAII:ristenfrihet+seIvtsvarIvtsvar!+p#f, also
emphasiEes the expertise of WDr+ Jac: 0'n#bom, an internationally respecte# a'thority on the boo: of
Jeremiah+ -is threeCvol'me commentary on Jeremiah in the Anchor *ible series is the most extensive
an# #etaile# mo#ern commentary on the boo:, covering 2262 pages in all >Sol+ 3, !..., RRS[.@/
pages5 Sol+ 33, 200/, RS3[6/. pages5 an# Sol+ 333, 200/, R3S[6@< pages?+ 3n his #isc'ssion of the )0
years in Jeremiah 2=A!0C!2 an# 2.A!0 Dr+ 0'n#bom concl'#es that this perio# refers 'not to the length
of J'#ah's exile or to Jer'salem's #esolations, b't to *abylon's ten're as a worl# power >D'hm?+
-e >0'n#bom? f'rther observesA Classical -istorians -ow Acc'rate( 4he Canon of &tolemyA 9
%rom the fall of Gineveh >6!2 *+C+? to *abylon's capt're by Cyr's >=@. *+C+? was )@ years5 from the
*attle of Carchemish >60= *+C+ Geb'cha#reEEar's first year5 cf+ 2=A!? to *abylon's capt're by Cyr's
>=@. *+C+? was 66 years5 an# from the act'al en# of the Assyrian Empire >60.I< *+C+? to *abylon's
capt're by Cyr's an# the ret'rn of the exiles >=@. *+C+? was almost precisely )0 years+' >Sol+ 33,
Do'ble#ay, 200/, pp+ 2/., 2=0?+W
1ne sho'l# therefore ma:e no mista:e abo't this cr'cial fact+ Jeremiah 2.A!0 refers to the #omination
of all the nations by the *abylonian Empire for )0 years+ 3t #oes not mean that Jer'salem's exiles wo'l#
serve the *abylonian Empire, Wat *abylonW for )0 years+
78 The nations' sevent1 1ears of servitu4e en4e4 in 0J.
'8C8E8 when 'a61lon fell to the Persians an4 (e4es
while the e5iles were still in 'a61lon thus 6rin2in2 to
a conclusion the servitu4e prophec1 at Jere3iah /0>**
6efore the Jews returne4 ho3e8
$o, in light of JeremiahLs #etaile# explanation in chapter 2= an# elsewhere that the seventy years of
servit'#e applie# to the nations of the earth that came 'n#er the #omination of *abylon, the Dominant
*abylonian Empire theory, what #i# he inten# to convey in his letter to the exiles at Jeremiah 2.A!0(
Di# he mean that after the nations collectively finishe# serving *abylon seventy years when the empire
fell he wo'l# t'rn his attention to the exiles an# ret'rn them home( 1r #i# he mean, as the JehovahLs
Witnesses arg'e, that after the exiles ret'rne# home to J'#ah after having serve# at *abylon seventy
years, beginning with the #estr'ction of Jer'salem, he wo'l# t'rn his attention to them an# bring them
home from *abylon( 4hat #oesn't ma:e sense, b't that is precisely what they are arg'ing, even tho'gh
on its face it is obvio'sly illogical+ GoneCtheCless, even ass'ming that their interpretation is correct it
fails repeate#ly 'n#er a simple test+
Kn#er the test, if the seventyCyear perio# en#e# in =@. *+C+E+ when *abylon fell an# the &ersians an#
6e#es began to reign while the exiles were still in *abylon, the JehovahLs WitnessesL "et'rn theory
fails in three significant waysA a; the seventy years obvio'sly #i# not en# 'pon their ret'rn in =@)
*+C+E+, 6; their seventyCyear perio# amo'nts to only 6< years from 60) *+C+E+ to =@. *+C+E+, an# c;
from the fall of *abylon in 1ctober =@. *+C+E+ to the exilesL ret'rn to J'#ah in =@) *+C+E+ there was no
:ing of *abylon to serve+ $o when exactly #i# the prophecy at Jeremiah 2=A!! en#, whereby 9these
nations; wo'l# stop serving the :ing of *abylon seventy years( 3t en#e# in 1ctober, =@. *+C+E+, not
'pon their ret'rn in =@) *+C+E+
%irst, nowhere in the *ible #oes it state that the ret'rn of the Jews mar:e# the en# of the seventy years+
$econ#, 0evitic's 26A@2C@= whereby 6oses prophesie# the pen#ing c'rse an# p'nishment that befell
the Jews states that Jehovah wo'l# scatter them among the nations an# that the lan# wo'l# become a
#esolation, an# J'#ah wo'l# pay off its $abbaths all the #ays of its lying #esolate while the e5iles were
in the lan4 of their ene3ies 'a61lon an4 not after the1 returne48
@2 An# 3, for my part, will lay the lan# #esolate, an# H1K"
enemies who are #welling in it will simply stare in amaEement over
it+ @@ An# H1K 3 shall scatter among the nations, an# 3 will
'nsheathe a swor# after H1K5 an# H1K" lan# m'st become a
#esolation, an# H1K" cities will become a #esolate r'in+
@/ 9QAt that ti3e the lan4 will pa1 off its sa66aths all the 4a1s
of its l1in2 4esolate4 while 9O& are in the lan4 of 9O&!
ene3ies+ At that time the lan# will :eep sabbath, as it m'st repay its
sabbaths+ @= All the #ays of its lying #esolate# it will :eep sabbath,
for the reason that it #i# not :eep sabbath #'ring H1K" sabbaths
when H1K were #welling 'pon it+
$o even tho'gh the exiles ha# not reocc'pie# the #esolate# lan#s an# were still in *abylon, the
seventyCyear prophetic c'rse en#e#+
4hir#, Jeremiah 2=A!2 states that only after the seventy years ha# en#e#, or been f'lfille#, Jehovah
wo'l# call to acco'nt against the :ing of *abylon, which he #i# beginning with its fall to Cyr's in
1ctober =@. *+C+E+, one #ate the JehovahLs Witnesses an# everyone else seem to agree on+ 4he seventy
years en#e# when *abylon fell, not two years later when the exiles steppe# foot bac: on the soil of
J'#ah+
!2 9QAn# it m'st occ'r that when sevent1 1ears have 6een
fulfille4 3 shall call to acco'nt against the :ing of *abylon an#
against that nation,L is the 'tterance of Jehovah, Qtheir error, even
against the lan# of the ChalY#eZans, an# 3 will ma:e it #esolate
wastes to time in#efinite+ !@ An# 3 will bring in 'pon that lan# all
my wor#s that 3 have spo:en against it, even all that is written in
this boo: that Jeremiah has prophesie# against all the nations+ !/
%or even they themselves, many nations an# great :ings, have
exploite# them as servants5 an# 3 will repay them accor#ing to their
activity an# accor#ing to the wor: of their han#s+L;
%o'rth, Jeremiah 2.A!0 li:ewise concl'#es the en# of the seventyCyear perio# of servit'#e while the
Jews were in *abylon, not after they ret'rne#+
*K EFor this is what Jehovah has sai4 A#n accor4 with the
fulfillin2 of sevent1 1ears at 'a61lon # shall turn 31 attention to
9O& people an4 # will esta6lish towar4 9O& 31 2oo4 wor4 in
6rin2in2 9O& 6ac? to this place8B
!! 9Q%or 3 myself well :now the tho'ghts that 3 am thin:ing towar#
H1K,L is the 'tterance of Jehovah, Qtho'ghts of peace, an# not of
calamity, to give H1K a f't're an# a hope+ !2 An# H1K will
certainly call me an# come an# pray to me, an# 3 will listen to
H1K+L
!@ 9QAn# H1K will act'ally see: me an# fin# 7me8, for H1K will
search for me with all H1K" heart+ !/ An# 3 will let myself be
fo'n# by H1K,L is the 'tterance of Jehovah+ QAn# 3 will gather
H1K" bo#y of captives an# collect H1K together o't of all the
nations an# o't of all the places to which 3 have #isperse# H1K,L is
the 'tterance of Jehovah+ QAn# 3 will bring H1K bac: to the place
from which 3 ca'se# H1K to go into exile+L
After the seventy years en#e# Jehovah wo'l# t'rn his attention to his people an# bring them bac:+ 4he
seventy years ha# to en# first in =@. *+C+E+, in *abylon, an# only then wo'l# his people be gathere#
together an# bro'ght bac:+
%ifth, 2 Chronicles @6A20 states that the captives remove# to *abylon wo'l# be servants to the :ing
9'ntil the royalty of &ersia began to reign,; which began 1ctober =@. *+C+E+ an# not 'ntil the exiles
physically ret'rne# to J'#ah two years later+
W%'rthermore, he carrie# off those remaining from the swor#
captive to *abylon, an# they came to be servants to him an# his
sons until the ro1alt1 of Persia 6e2an to rei2n5 +++ W
*oth si#es agree that *abylon fell to the &ersians in 1ctober =@. *+C+E+ 4hat fall signale# the
beginning of &ersiaLs reign+ 4he prophet Daniel foretol# its s'##en collapse when he interprete# the
writing on the wall for *abylonLs :ing *elshaEEer,94his is the interpretation of the wor#A 6EGE, 7o4
has nu36ere4 Lthe 4a1s ofM 1our ?in24o3 an4 finishe4 it+; An# he #i# in =@. *+C+E+
$ixth, the JehovahLs Witnesses at page 2/ contra#ict themselves beca'se they also claim that EEra
wrote that the seventy years ran 'ntil the first year of Cyr's which they s'bmit was his first regnal year,
which wo'l# act'ally be his secon# year of having power+
+++ the inspire# *ible writer EEra reporte# that the )0 years ran 'ntil
9the first year of Cyr's the :ing of &ersia,; who iss'e# a #ecree
allowing the Jews to ret'rn to their homelan#+ >EEra !A!C/5 2
Chronicles @6A2!C2@?
At EEra !A!, reference is ma#e to 9the first year of Cyr's,; not 9the
year Cyr's became :ing; >or accession year?, so he was spea:ing of
the first regnal year of Cyr's, which c'neiform #oc'mentation
places in =@<I=@)*+C+E+ Jewish historian Joseph's corroborates by
referring to 9the first year of the reign of Cyr's+;TAntiJ'ities of
the Jews, *oo: R3, Chapter 3+
4his statement is false+ 4he inspire# *ible writer EEra never sai# that, an# f'rthermore, their position
contra#icts the JehovahLs Witnesses' own claim 'n#er its "et'rn theory that the seventy years ran 'ntil
the exiles ret'rne# to J'#ah in the fall of =@) *+C+E+, long after the #ecree setting them free was iss'e#,
an# after Cyr's began to reign+ Got only is it a contra#iction, b't it is not correct+ 3n the first place it
contravenes 2 Chronicles @6A22 F'st J'ote# which pegs the en# of the )0 years at the inception of the
reign of &ersian royalty, which began imme#iately when *abylon fell in =@. *+C+E+, not one year later
beginning with the secon#, or QregnalL year of Cyr'sL r'le+ Again, common sense is in or#er+ /ettin5 the
:ecord /trai5ht at 2/ claims 9the first year of Cyr's; was his first regnal year which wo'l# be his
secon# act'al year of r'ling *abylon+ -owever that wo'l# create a oneCyear gap between *abylonLs
fall an# the &ersiansL reign, an# s'rely no one co'l# s'ggest that when Cyr's ma#e his tri'mphant entry
!6 #ays after *abylonLs fall in 1ctober =@. *+C+E+ to his army that the reign of &ersia ha# not yet
beg'n or that the *abylonian Empire was still r'ling an# in control+ Daniel sai# that the *abylonian
:ing#om was finishe#+
"ea# EEra !A!C/ an# 2 Chronicles @6A2!C2@ caref'lly+ EEra #i# not state that the seventy years ran 'ntil
the first regnal >or secon# act'al? year of Cyr's the &ersianLs reign+ EEra #i# not say that in or#er for
the seventy years to come to an en# Cyr's ha# to iss'e his #ecree setting them free which was long
after &ersia began to r'le+ 1ne of their contra#ictions en#s in *abylon, the other in J'#ah, an# it is
strategically an# script'rally not feasible to occ'r at the exact same time or in the same year+
$o what basis #o the JehovahLs Witnesses claim s'pports their belief that the seventyCyear prophecy
en#e# 'pon the exilesL ret'rn to J'#ah in =@) *+C+E+ an# not earlier when *abylon fell to &ersia in =@.
*+C+E+( Gothing, as it t'rns o't, altho'gh they all'#e to their reasoning in /ettin5 the :ecord /trai5ht
at p+ 2=, 26A
9An# in the first year of Cyr's the :ing of &ersia, that
JehovahBs wor4 fro3 the 3outh of Jere3iah 3i2ht
6e acco3plishe4, Jehovah ro'se# the spirit of Cyr's
the :ing of &ersia so that he ca'se# a cry to pass
thro'gh all his realm+;TEEra !A! >see also 2 Chronicles
@6A22?+
4he highlighte# portion of the aboveCJ'ote# verse serves as
'nimpeachable evi#ence that 9JehovahLs wor# from the mo'th of
Jeremiah; ha# not yet been accomplishe#, even by the 9first year of
Cyr's,; proving concl'sively that the conJ'est of *abylon by
&ersia was not the #etermining factor in f'lfilling JeremiahLs
prophecy+
All that this vag'e an# convol'te# assertion attempts to state is that the seventyCyear perio# allege#ly
en#e# when the Jews ret'rne# in =@) *+C+E+ an# not when *abylon fell in =@. *+C+E+5 that the JewsL
ret'rn ha# not happene# by the time *abylon fell+ Well, of co'rse it ha#nLt, b't more importantly, it
wasnLt a reJ'irement beca'se the seventy years en#e# in =@. *+C+E+, not on their ret'rn+ *eca'se their
ret'rn happene# two years after &ersia conJ'ere# *abylon, the Dominant *abylonian Empire theory
fails, they claim, beca'se *abylon was conJ'ere# two years before their ret'rn+
4his false an# #istorte# piece of logic begs the essential J'estionA 9When #i# the seventy years en#(;
-a# they been forthcoming an# act'ally J'ote# JehovahLs wor# from the mo'th of Jeremiah rather than
force the rea#er to h'nt for its meaning it wo'l# have been selfCevi#ent, b't more importantly, it wo'l#
have proven them wrong which is perhaps why they #i# not wish to bring it to the rea#ers' attention in
the first place+
We can #etermine what JehovahLs wor# was by reference to EEra !A!C/ an# 2 Chronicles @6A22 which
they J'ote in s'pport of their position+ An# even tho'gh neither one of these verses specify what the
wor# of Jehovah was either, the context an# s'bFect matter of these $cript'res in#icates that it referres
to JehovahLs promise to ret'rn the Jews an# Cyr'sL #ecree setting them free+
! An# in the first year of Cyr's the :ing of &ersia, that JehovahBs
wor4 fro3 the 3outh of Jere3iah might be accomplishe#,
Jehovah ro'se# the spirit of Cyr's the :ing of &ersia so that he
ca'se# a cry to pass thro'gh all his realm, an# also in writing,
sayingA
2 94his is what Cyr's the :ing of &ersia has sai#, QAll the :ing#oms
of the earth Jehovah the 2o# of the heavens has given me, an# he
himself has commissione# me to b'il# him a ho'se in Jer'salem,
which is in J'#ah+ @ Whoever there is among H1K of all his people,
may his 2o# prove to be with him+ $o let him go 'p to Jer'salem,
which is in J'#ah, an# reb'il# the ho'se of Jehovah the 2o# of
3sraelThe is the 7tr'e8 2o#Twhich was in Jer'salem+ / As for
anyone that is left from all the places where he is resi#ing as an
alien, let the men of his place assist him with silver an# with gol#
an# with goo#s an# with #omestic animals along with the vol'ntary
offering for the ho'se of the 7tr'e8 2o#, which was in
Jer'salem+L;>EEra !A!C/ see also 2 Chronicles @6A22,2@?+
JehovahLs wor# relate# to the ret'rn of the Jews an# is fo'n# at Jeremiah 2.A!0+ *'t only after the
seventy years ha# en#e# wo'l# he t'rn his attention to ret'rning the Jews+
!0 9%or this is what Jehovah has sai#, Q3n accor# with the f'lfilling
of seventy years at *abylon 3 shall t'rn my attention to H1K
people, an# 3 will establish towar# H1K my goo# wor# in bringing
H1K bac: to this place+L
4his, in act'ality, is 'nimpeachable evi#ence that the seventy years of servit'#e came to an en# first in
=@. *+C+E+ an# only later, in =@) *+C+E+ wo'l# the Jews ret'rn+ Accor#ingly, it is not necessary or even
possible that the Qret'rnL occ'r before *abylon fell an# the seventy years en#e#+ Even with their
improper ren#ering that the seventy years wo'l# be accomplishe# at *abylon, the JehovahLs Witnesses'
"et'rn theory lac:s merit+ Jeremiah 2.A!0 s'pports the Dominant *abylonian Empire theory an#
#isproves the JehovahLs Witnesses' "et'rn theory+
"8 The sevent1 1ears coul4 not have en4e4 when the e5iles returne4 to
Ju4ah in 0J, '8C8E8 6ecause there e5iste4 no ?in2 of 'a61lon to serve for
two 1ears 6etween 0J, '8C8E8 an4 0J. '8C8E8 after Persia 6e2an its rei2n
in 0J. '8C8E8
3f there was no longer a :ing of *abylon once the reign of &ersia began, how co'l# the exiles serve him
for two more years 'ntil they ret'rne# to their homelan#( 3t wo'l# not be possible+ 4he Jehovah's
Witnesses co'nter that Cyr's the :ing of &ersia was the :ing of *abylon #'ring those last two years
between =@. *+C+E+ an# =@) *+C+E+ so they were still captives serving a :ing of *abylon, Cyr's+ 4hey
also claim that at first Cyr's #i# not alter the policy of the *abylonian Dynasty an# therefore the
nations contin'e# to serve Qthe :ing of *abylonL >th's #ipping into the Dominant *abylonian Empire
theory for convenience' sa:e?, an# that a contemporary clay inscription J'otes Cyr's as referring to
himself as :ing of *abylon+ 4heir arg'ment is repro#'ce# hereA
Kntil their release in =@) *+C+E, for the entire 4uration that the
Jewish e5iles were hel4 captive in 'a61lon it coul4 ri2htl1 6e
sai4 that the1 were servin2 the ?in2 of 'a61lon+ 4his is expan#e#
'pon in paragraph !0 of an article entitle# 94he QC'pL 4hat All
Gations 6'st Drin: at 2o#Ls -an#; that appeare# in the $eptember
!=, !.). iss'e of 4he Watchtower, p+ 2/A9 3t is tr'e that he 7Cyr's8
conJ'ere# 2entile *abylon in =@. *+C+E+, or a6out two 1ears
6efore theE sevent1 1earsH of 4esolation of the lan4 of Ju4ah
ran out8 "e proclai3e4 hi3self E?in2 of 'a61lonH an4 at first
4i4 not alter the polic1 of the 'a61lonian 41nast1 of <in2
$e6ucha4neFFar8 Thus the nations su6Nu2ate4 61
$e6ucha4neFFar continue4 to serve Ethe ?in2 of 'a61lonH ,K
1ears8H
Are JehovahLs Witnesses F'stifie# in ma:ing this claim( Hes, for the
*ible tells 's that after Cyr's 33 conJ'ere# *abylon, Dari's the
6e#e became 9:ing over the :ing#om of the Chal#eans,; >Daniel
=A@!, .A!? an# shortly thereafter, Cyr's establishe# his :ingship over
all of *abylon, even being referre# to as 9Cyr's the :ing of
*abylon; at EEra =A!@+ A conte3porar1 inscription on a cla1
6arrel confir3s the accurac1 of the 'i6lical account> 9 All the
inhabitants of *abylon as well as the entire co'ntry of $'mer an#
A::a#, princes an# governors >incl'#e#?, bowe# to him >Cyr's? an#
:isse# his feet, F'bilant that he >ha# receive#? the :ingship + + + 3 am
Cyr's, :ing of the worl#, great :ing, legitimate :ing, :ing of
*abylon, :ing of $'mer an# A::a#+;TAncient Gear Eastern 4exts
"elating to the 1l# 4estament, James *+ &ritchar#, p+@!6+
%o'r J'estions present themselvesA a; what year was Cyr's crowne# :ing of *abylon, 6; if he was
crowne# :ing of *abylon before the Jews ret'rne# to J'#ah why was he referre# to as :ing of &ersia
#'ring this time, an# afterwar#s, c; if he was not crowne# :ing of *abylon imme#iately in =@. *+C+E+
when *abylon fell b't at a later #ate, allowing for a gap in time, co'l# the exiles legitimately be sai# to
have serve# him #'ring that gap which wo'l# shorten the seventy year time span, an# 4; even if Cyr's
was crowne# :ing of *abylon before the Jews ret'rne#, #i# he change the empire's policy an# free the
Jews so that they were not serving as captive slaves to Cyr's even before they began the long Fo'rney
home(
%irst, while it is tr'e that at EEra =A!@ Cyr's was referre# to as :ing of *abylon, it sho'l# be note# that
it was not the Jews who referre# to Cyr's as the :ing of *abylon, b't the Jews' enemies who were
attemping to thwart the reb'il#ing effort who paraphrase# the Jewish response+ 4heir enemies claime#
the Jews referre# to Cyr's as :ing of *abylon, which is heresay+ 4he Jewish #efense was restate# in a
letter from the Jews' enemies 4attenai, the governor beyon# the river, to Ming Dari's years after their
ret'rn+ 4he letter was written long after the exiles ret'rne# while the tas: of reCb'il#ing was 'n#erway+
3t #oes not provi#e any evi#ence that Cyr's was :ing of *abylon from 1ctober =@. *+C+E+ to =@)
*+C+E+ $ee generally chapter = of the boo: of EEra+
$econ#ly, as a matter of fact Cyr's is referre# to as :ing of &ersia six times in verses prece#ing EEra
=A!@5 fo'r instances covering the time perio# before the exiles #eparte# *abylon >EEra !A!, 2, <?, an#
twice in connection with the JewsL attempts at reb'il#ing the temple at EEra /A@,=+ *efore the Jews
ret'rne#, an# even after they ret'rne#, they consi#ere# Cyr's :ing of &ersia+
4hir#, the Jehovah's Witnesses fin# s'pport for their theory that the Jews serve# Cyr's the :ing of
*abylon from =@. *+C+E+ to =@) *+C+E+ by reference to the above highlighte# 'n#ate# QcontemporaryL
c'neiform inscription on a clay barrel+ As it t'rns o't, this clay barrel is no or#inary clay barrel+ 3t is
consi#ere# to be the first charter of h'man rights an# a very important historical artifact+ 3n a##ition, it
is the #oc'ment, or charter, by which captives of the *abylonian Empire were free#, incl'#ing the
Jews+ An# that #ate, was the first #ay of spring =@< *+C+E+, a mere 6 months or less after *abylon fellA
W4he charter of Cyr's the 2reat, a ba:e#Cclay Aryan lang'age >1l# &ersian? c'neiform
cylin#er, was #iscovere# in !<)< in excavation of the site of *abylon+ 3n it, Cyr's the 2reat
#escribe# his h'man treatment of the inhabitants of *abylonia after its conJ'est by the
3ranians+
4he #oc'ment has been haile# as the first charter of h'man rights, an# in !.)! the Knite#
Gations was p'blishe# translation of it in all the official K+G+ lang'ages+ W6ay Ah'ra
6aE#a protect this lan#, this nation, from rancor, from foes, from falsehoo#, an# from
#ro'ghtW+ $electe# from the boo: W4he Eternal 0an#W+
4his is a confirmation that the Charter of free4o3 of "u3an?in4 issue4 61 C1rus the
7reat on his coronation 4a1 in *abylon co'l# be consi#ere# s'perior to the -'man
"ights 6anifesto iss'e# by the %rench revol'tionaries in their first national assembly+ 4he
-'man "ights 6anifesto loo:s very interesting in its :in# regar#ing the expressions an#
composition, b't the Charter of %ree#om iss'e# twenty three cent'ries before that by the
3ranian monarch so'n#s more spirit'al+
Comparing the -'man "ights 6anifesto of the %rench Gational Assembly an# the Charter
approve# by the Knite# Gations with the Charter of %ree#om of Cyr's, the latter appears
more val'able consi#ering its age, explicitness, an# reFection of the s'perstitions of the
ancient worl#+
C1rus the 7reat entere4 the cit1 of 'a61lon in 0J. 'CE an4
after the winter on the first 4a1 of sprin2 he was officiall1
crowne4> 6y n'mero's troops move# abo't 'n#ist'rbe# in the
mi#st of *abylon+ 3 #i# not allow anyone to terrorise the lan# of
$'mer an# A::a#+ 3 :ept in view the nee#s of *abylon an# all its
sanct'aries to promote their well being+ 4he citiEens of
*abylon +++++++++++++++++ # lifte4 their un6eco3in2 1o?e8 4heir
#ilapi#ate# #wellings 3 restore#+ 3 p't an en# to their misfort'nes+
4he #escription of the coronation of Cyr's is the most elaborate one in the worl# written by
the 2ree: philosopher, politician, an# historian Renephon >Cyropae#ia of Renophon, 4he
0ife of Cyr's 4he 2reat?+
1n the #ay of coronation, Cyr's rea# the Charter of %ree#om o't after he p't on the crown
with his han# in 6ar#': 4emple+
Kncertain an# the f'll text of the Charter was 'navailable 'ntil an inscription was fo'n#
#'ring the excavation wor:s in the ol# city of Kr in 6esopotamia+ After the translation of
the wor#s, it was fo'n# o't that the #oc'ment was the same Charter+ 3t is now :ept in the
*ritish 6'se'm an# it is no exaggeration to say that it is one of the 3ost precious
historical recor4s of the worl48
3n the Charter, after intro#'cing himself an# mentioning the names of his father, first,
secon#, an# thir# ancestors, Cyr's says that he is the monarch of 3ran, *abylon, an# the
fo'r continentsA
3 am Mo'rosh >Cyr's?, Ming of the worl#, great :ing, mighty :ing, ?in2 of
'a61lon :ing of the lan# of $'mer an# A::a#, :ing of the fo'r J'arters, son of
Cambo'Fiyah >Cambyases?, great :ing, :ing of Ansh^n, gran#son of Mo'rosh
>Cyr's?, great :ing, :ing of Ansh^n, #escen#ant of ChaishC&esh >4eispes?, great
:ing, :ing of Ansh^n, progeny of an 'nen#ing royal line, whose r'le *el an#
Gab' cherish, whose :ingship they #esire for their hearts, pleas're+ When 3 well
C#ispose#, entere# *abylon, 3 set 'p a seat of #omination in the royal palace
ami#st F'bilation an# reFoicing+ 6ar#': the great go#, ca'se# the bigChearte#
inhabitations of *abylon to ++++++++++++++++++ me, 3 so'ght #aily to worship him+
-e contin'esA
At my #ee#s 6ar#':, the great lor#, reFoice# an# to me, Mo'rosh >Cyr's?, the
:ing who worshippe# him, an# to Cambo'Fiyah >Cambyases?, my son, the
offspring of >my? loins, an# to all my troops he gracio'sly gave his blessing,
an# in goo# sprit before him we glorifie# excee#ingly his high #ivinity+ All the
:ings who sat in throne rooms, thro'gho't the fo'r J'arters, from the Kpper to
the 0ower $ea, those who #welt in +++++++++++++++++++, all the :ings of the West
Co'ntry, who #welt in tents, bro'ght me their heavy trib'te an# :isse# my feet
in *abylon+ %rom +++ to the cities of Ash'r, $'sa, Aga#e an# Eshn'na, the cities
of Vamban, 6e'rn', Der as far as the region of the lan# of 2'ti'm, the hol1
cities 6e1on4 the Ti2ris whose sanctuaries ha4 6een in ruins over a lon2
perio4 the 2o4s whose a6o4e is in the 3i4st of the3 # returne4 to their
places an4 house4 the3 in lastin2 a6o4es8
# 2athere4 to2ether all their inha6itations an4 restore4 :to the3; their
4wellin2s8 4he go#s of $'mer an# A::a# whom Gabo'ni#s ha#, to the anger of
the lor# of the go#s, bro'ght into *abylon+ 3, at the bi##ing of 6ar#':, the
great lor#, ma#e to #well in peace in their habitations, #elightf'l abo#es+
6ay all the go#s whom 3 have place# within their sanct'aries a##ress a #aily
prayer in my favo'r before *el an# Gab', that my #ays may be long, an# may
they say to 6ar#': my lor#, W6ay Mo'rosh >Cyr's? the Ming, who reveres
thee, an# Cambo'Fiyah >Cambyases? his son +++W
An#A
Gow that 3 p't the crown of :ing#om of 3ran, *abylon, an# the nations of the
fo'r #irections on the hea# with the help of >Ah'ra? 6aE#a, 3 anno'nce that #
will respect the tra4itions custo3s an4 reli2ions of the nations of 31
e3pire an4 never let an1 of 31 2overnors an4 su6or4inates loo? 4own on
or insult the3 until # a3 alive8 %rom now on, till >Ah'ra? 6aE#a grants me
the :ing#om favor, # will i3pose 31 3onarch1 on no nation8 Each is free to
accept it an4 if an1 one of the3 reNects it # never resolve on war to rei2n8
Kntil 3 am the :ing of 3ran, *abylon, an# the nations of the fo'r #irections, 3
never let anyone oppress any others, an# if it occ'rs , 3 will ta:e his or her right
bac: an# penaliEe the oppressor+
An4 until # a3 the 3onarch # will never let an1one ta?e possession of
3ova6le an4 lan4e4 properties of the others 61 force or without
co3pensation8 &ntil # a3 alive # prevent unpai4 force4 la6or8 To 4a1 #
announce that ever1one is free to choose a reli2ion8 People are free to live
in all re2ions an4 ta?e up a No6 provi4e4 that the1 never violate other's
ri2hts8
Go one co'l# be penaliEe# for his or her relatives' fa'lts+ # prevent slaver1 an#
my governors an# s'bor#inates are oblige# to prohibit exchanging men an#
women as slaves within their own r'ling #omains+ $'ch a tra#itions sho'l# be
exterminate# the worl# over+
3 implore to >Ah'ra? 6aE#a to ma:e me s'ccee# in f'lfilling my obligations to
the nations of 3ran >&ersia?, *abylon, an# the ones of the fo'r #irections+W
>www+3ranChamber+com?+
$o, even tho'gh the WcontemporaryW barrel may have been 'n#ate#, within it one fin#s :ey #ates an#
policy changes which completely 'n#ermine the the Jehovah's Witnesses' 'n#erstan#ing+ 4he most
glaring oversight by Jehovah's Witnesses is the #ate Cyr's was crowne# :ing of *abylon, the first #ay
of spring =@< *+C+E+, ro'ghly six months or less after *abylon fell to the &ersians+ $o, for those six
months there was no W:ing of *abylonW for the Jews to serve an# their servit'#e amo'nts to aro'n# 6.
!I2 years, not seventy+ An# if he was crowne# a year later, in the spring of =@) *+C+E+, as the Jehovah's
Witnesses imply, that amo'nts to a year an# a half gap of the Jews not serving any :ing of *abylon+
Het, even if Cyr's was crowne# :ing of *abylon, from the first #ay of spring =@< *+C+E+ he set the
Jews an# all the other *abylonian captives free+ -e impose# his monarchy >:ingship? on no people
'nless they wishe# it, which the Jews #i# not+ -e o'tlawe# 'npai# force# labor >slavery?, people were
free to live in all regions, an# #isplace# inhabitants were restore# to their #wellings+ 4he Jehovah's
Witnesses' lac: of basic 'n#erstan#ing of this is incre#'lo's+ A little common sense, co'ple# with this
Wclay barrelW go a long way+ Were the Jews still captive slaves after Cyr's set them free( Go+ Were they
still captive slaves 'ntil they act'ally pic:e# 'p their things an# starte# wal:ing home( 1f co'rse not+
4he Jews were not captive servants to any :ing of *abylon once &ersia r'le#+ Again, the Jehovah's
Witnesses come 'p short of seventy years+
%o'rth, the Jehovah's Witnesses f'rther arg'e, as state# above, that Cyr's proclaime# himself :ing of
*abylon an# at first #i# not alter the policy of the *abylonian #ynasty or Geb'cha#neEEar an# therefore
the Jews contin'e# to serve the :ing of *abylon seventy years+ 4he problem of co'rse is that the
a'thors of the Watchtower magaEine faile# to cite any a'thority for their selfCserving statement that 9at
first 7Cyr's8 #i# not alter the policy D+; 4hat statement is false, they offer no proof, an# as F'st shown,
Cyr's' Charter of %ree#om above #isproves any s'ch notion+ Cyr's #i#, in fact, alter the policy an# set
the Jews free early in his reign, within six months of his n'mero's years of r'ling *abylon+ 4here
co'l# not be a more profo'n# policy change affecting the captive Jews, an# other captives, than this+
%ifth, citing no verifiable a'thority they attempt to avoi# this #ilemma by asserting that the official
#ecree freeing the exile# captives occ'rre# in late =@< *+C+E+ or early =@) *+C+E+ in a lastC#itch effort
to p'sh the #ate of captivity as close to =@) *+C+E+ as possible+ -owever, as shown above, it has been
soli#ly establishe# by archeologists an# historians the worl# over that Cyr'sL #ecree was iss'e# in =@<
*+C+E+
$ixth, even ass'ming for the sa:e of arg'ment that the ro'ghly =0,000 exiles set free by Cyr's were not
technically free 'ntil they began wal:ing home after lengthy preparations, the Jehovah's Witnesses'
"et'rn theory still falls fo'r months short of seventy years beca'se that is how long it too: them to
complete the Fo'rney accor#ing to +he ,atchtower of 6ay !, !.=2, pp+ 2)!C2A
3n either case this wo'l# have given s'fficient time for the large
party of /.,<.) Jews to organiEe their expe#ition an# to ma:e their
long four=3onth Nourne1 fro3 'a61lon to Jerusale3 to get there
by $eptember 2.C@0, =@) *+C+, the first of the seventh Jewish
month, to b'il# their altar to Jehovah as recor#e# at EEra @A!C@+
3nasm'ch as $eptember 2.C@0, =@) *+C+, officially en#s the seventy
years of #esolation as recor#e# at 2 Chronicles @6A20, 2!, so the
beginning of the #esolation of the lan# m'st have officially beg'n
to be co'nte# after $eptember 2!C22, 60) *+C+, the first of the
seventh Jewish month in 60) *+C+, which is the beginning point for
the co'nting of the 2,=20 years+
/ettin5 the :ecord /trai5ht at pp+ /C= is in accor# with this position an# clarifies that the seventy years
was exactly seventy years to the month+
At 2 Mings 2=A2=, 26, the *ible reports that by the seventh month
even those left behin#, 9all the people, from small to great,; fle# to
Egypt, leaving the lan# completely #esolate, 9 witho't an
inhabitant+; As this factor was necessary for f'lfillment >3saiah 6A!!,
!25 Jeremiah /A2@, 2=5 /A2),
2.5 6A), <5 .A!!5 2/A<, !0?, JehovahLs Witnesses recogniEe that the
seventy years of #esolation co'l# not officially begin to be co'nte#
'ntil after the first of the seventh Jewish month+
EEra !A! shows that it was 9in the first year of Cyr's, the :ing of
&ersia,; or =@<I) *+C+E+, that Cyr's iss'e# the #ecree releasing the
Jews from captivity+
4he *ible notes that the Jews arrive# bac: in their homelan# by the
seventh month, 4ishri, which wo'l# be $eptember 2.C@0, =@)
*+C+E+ >EEra @A!C@?+ Fro3 this 4ate JehovahBs Witnesses count
6ac? sevent1 1ears to OK, '8C8E8 as the 1ear for Jerusale3Bs
4estruction8 Thus the E 4evastations of Jerusale3 Lna3el1M
sevent1 1earsH spo?en of 61 Daniel the prophet were e5actl1
sevent1 1ears in 4uration runnin2 fro3 the seventh 3onth of
OK, '8C8E8 to the seventh 3onth of 0J, '8C8E8
Accor#ingly, if the Jews' seventyCyear perio# of captivity ran exactly seventy years from the seventh
month of 60) *+C+E+ to the seventh month of =@) *+C+E+, b't they were set free an# were not captive
#'ring the fo'r months it too: them to travel home, their seventyCyear "et'rn theory fails beca'se they
were captive for only sixtyCnine years an# eight months+ 4hey co'l# not have Qserve#L the :ing of
*abylon, even if it was Cyr's, for the f'll seventy years+
$eventh, the entire arg'ment that Cyr's the &ersian, the anointe# of Jehovah, who resc'e# the Jews an#
free# them was on eJ'al footing with the previo's *abylonian :ings who sla'ghtere#, capt're# an#
enslave# the Jews in the first place contra#icts a literal rea#ing of JehovahLs prophecy to all the nations
which was very sweeping in scope+ Which of these nations of Jeremiah 2=A!! were to serve the :ing of
*abylon seventy years( Accor#ing to Jeremiah 2=A26 they incl'#e# 9+++ all the :ings of the 6e#es +++ all
the :ings of the north who are near an# far away, one after the other, an# all the 7other8 :ing#oms of the
earth that are on the s'rface of the gro'n#5 D+; 4his incl'#es &ersia an# the 6e#es who conJ'ere#
*abylon+ As s'ch the Jehovah's Witnesses' theory wo'l# res'lt in an incompatible irony C #'ring the
last two years of the Jews' seventyCyear "et'rn theory the :ings of &ersia an# the 6e#es wo'l# have
ha# to serve itself+
Kltimately, the Jehovah's Witnesses' arg'ments s'pporting their "et'rn theory C that the seventy years
en#e# when the exiles ret'rne# to their homelan# C are moot an# irrelevant beca'se as establishe#
above an# in accor#ance with clear, 'nambig'o's $cript're, the seventy years of servit'#e applie# to
all nations #ominate# by the *abylonian Empire, an# that #ominance, an# the nationsL correspon#ing
servit'#e to the :ings>s? of *abylon en#e# in 1ctober =@. *+C+E+ when *abylon fell+
4he seventyCyear prophecy en#e# while the Jews were in *abylon an# only later #i# they ret'rn home+
4here is no viable "et'rn theory+ An# beca'se there is no "et'rn theory, beca'se it is an 'nscript'ral
an# impossible concept to implement #'e to its many fail'res an# inconsistencies the Jehovah's
Witnesses incorrectly ren#er Jeremiah 2.A!0 Qat *abylon,L rather than Qfor *abylonL+ *'t the latter is
what Jehovah thro'gh the mo'th of Jeremiah inten#e#+
!0 9%or this is what Jehovah has sai#, Q3n accor# with
the f'lfilling of seventy years for 'a61lon 3 shall t'rn
my attention to H1K people, an# 3 will establish towar#
H1K my goo# wor# in bringing H1K bac: to this
place+'W
#8 The phrase Pan4 all this lan4 3ust 6eco3e a 4evaste4 place an o6Nect
of astonish3entP at Jere3iah /0>** 4oes not 3ean a; the lan4 Ju4ah an4
Jerusale3 woul4 e5ist without a sin2le inha6itant 6; for a perio4 of
e5actl1 ,K 1ears c; 6e2innin2 with Jerusale3's 4estruction8
Jeremiah 2=A!! in its entirety in the JehovahLs Witnesses' Gew Worl# 4ranslation *ible rea#s 9An# all
this lan# m'st become a #evastate# place, an obFect of astonishment, an# these nations will have to
serve the :ing of *abylon seventy years+; Ho' can stare at that sentence all #ay long an# it still will not
say that J'#ah an# Jer'salem wo'l# exist in that state witho't a single inhabitant or that its #evastate#
con#ition wo'l# last exactly seventy years beginning with Jer'salemLs #estr'ction an# not before+ 3t
F'st #oesnLt say that, yet the JehovahLs Witnesses have grafte# these embellishments onto its meaning+
4he two parts of Jeremiah 2=A!!, #evastation an# servit'#e, are #istinct concepts even tho'gh they
share common origins5 both stem from JehovahLs p'nishment of J'#ah an# all the nations by the han#,
or swor#, of *abylon+ 4he #evastation #eals with the physical state or con#ition of a geographic region,
one nation, J'#ah an# its cities+ $ervit'#e, on the other han#, relates to the h'man con#ition of people
of many nations, incl'#ing J'#ah, an# their s'bservient relationship to political a'thority, *abylon+
4hro'gh a process of arbitrarily mixing an# matching verses, the JehovahLs Witnesses have attempte#
to change the 9#evastation; aspect of the prophecy to mean that beginning at the #estr'ction of
Jer'salem, an# not before, J'#ah an# its cities wo'l# become a? a #evastate# place, b? witho't a single
inhabitant, c? for exactly seventy years+ $cript're proves otherwise+
J8 The 4evastate4 con4ition of Ju4ah 4oes not 3ean it
e5iste4 in that state without a sin2le inha6itant8
4he -ebrew wor# for Q#evastate#L or Q#evastationsL is chorbah+ 4he -ebrew an# Aramaic Dictionary of
the 1l# 4estament by Dr+ James $trong >!<.0? #efines QchorbahL asA 9a place lai# waste, r'in, waste#,
#esolation+; An# while it is agree# that the #egree of #evastation, or chorbah, was severe, the JehovahLs
Witnesses, accor#ing to /ettin5 the :ecord /trai5ht at p+ !=, conten# that J'#ah, an# by extension
Jer'salem, 9wo'l# be #evastate# so as to be witho't an inhabitant,; an# that the concept of J'#ahLs
#evastation, or chorbah, of Jeremiah 2=A!! #i# not apply to its con#ition at any time before its
#estr'ction+
3n s'pport they J'ote Jeremiah 6A)C<, .A!!, /A2@, 2=, /A2), 2.b, 2/A<, !0, 3saiah 6A!!, !2 an# Jeremiah
//A2,6+, all of which correctly state that Jer'salem an#Ior J'#ah wo'l# exist witho't an inhabitant, or
something similar+ *'t nowhere in those verses #oes it say the 'ninhabite# state wo'l# last seventy
years+ 6ore importantly, they omit :ey verses which prove that J'#ah an# Jer'salem were in fact
inhabite# #'ring that time, an# that chorbah #oes not by #efinition mean a #evastate# place that cannot
be inhabite#, or that the era prece#ing Jer'salemLs #estr'ction was not in a #evastate# con#ition+
%irst, in J'oting the original prophecy han#e# #own by 6oses the Watchtower $ociety omitte#
0evitic's 26A@2 which ref'tes their arg'ment+
After #escribing the conJ'est of Jer'salem by Geb'cha#neEEar, 2
Chronicles @6A20, 2! statesA 9%'rthermore, he carrie# off those
remaining from the swor# captive to *abylon, an# they came
to be servants to him an# his sons 'ntil the royalty of &ersia began
to reign5 to f'lfill JehovahLs wor# by the mo'th of Jeremiah, 'ntil
the lan# ha# pai# off its sabbaths+ All the #ays of lying #esolate# it
:ept sabbath, to f'lfill seventy years+;;T3nsight on the $cript'res,
Sol'me !, p+ /6@+
4he reference to the lan# paying off its sabbaths is a #irect reference to 0evitic's 26A@2C@= which also
sho'l# have been bro'ght to the rea#ers' attention+
@2 An# 3, for my part, will lay the lan# #esolate, an4 9O&!
ene3ies who are 4wellin2 in it will simply stare in amaEement
over it+ @@ An# H1K 3 shall scatter among the nations, an# 3 will
'nsheathe a swor# after H1K5 an# H1K" lan# m'st become a
#esolation, an# H1K" cities will become a #esolate r'in+
@/ 9QAt that time the lan# will pay off its sabbaths all the #ays of its
lying #esolate#, while H1K are in the lan# of H1K" enemies+ At
that time the lan# will :eep sabbath, as it m'st repay its sabbaths+
@= All the #ays of its lying #esolate# it will :eep sabbath, for the
reason that it #i# not :eep sabbath #'ring H1K" sabbaths when
H1K were #welling 'pon it+
Serse @2 teaches 's that people, in this case J'#ahLs enemies, wo'l# #well in the lan# #'ring its
#evastate# con#ition+ 3n biblical times this often occ'rre# as a nat'ral conseJ'ence+ Devastate# places
>chorbah? can be inhabite#, an# were+
$econ#ly, Daniel himself consi#ere# Jer'salem to be inhabite# even tho'gh it was in a #evastate# state,
or chorbah+ 3n the first year of Dari's, right after *abylon fell to the &ersians an# 6e#es, Daniel
'n#erstoo# the meaning of JeremiahLs original prophecy at Jeremiah 2=A!! to mean that the Jewish
nightmare ha# come to an en# with *abylonLs fall after seventy years of worl# #omination+ 3n accor#
with Jeremiah 2.A!2, he then engage# in prayer to Jehovah >while in *abylon an# before the exiles
ret'rne# to J'#ah? an# it is in this prayer that Daniel refers to #evastate# Jer'salem as being inhabite#+
) 4o yo', 1 Jehovah, there belongs the righteo'sness, b't to 's the
shame of face as at this #ay, to the 3en of Ju4ah an4 to the
inha6itants of Jerusale3 an# to all those of 3srael, those nearby
an# those far away in all the lan#s to which yo' #isperse# them
beca'se of their 'nfaithf'lness with which they acte# against yo'+
4hir#, in the boo: of the exile# prophet EEe:iel he reiterate# JehovahLs wor# which state# that the
#evastate# places were inhabite#+
2@ An# the wor# of Jehovah began to occ'r to me, sayingA 2/ 9$on
of man, the inha6itants of these 4evastate4 places are saying even
concerning the soil of 3srael, QAbraham happene# to be F'st one an#
yet he too: possession of the lan#+ An# we are many5 to 's the lan#
has been given as something to possess+L
Even if, as the JehovahLs Witnesses arg'e, these #evastate# areas #i# not become completely
'ninhabite# 'ntil the remaining remnant of J'#ah fle# to Egypt a while after Jer'salemLs #estr'ction,
thatLs not the point+ 4he point is, Jehovah himself referre# to #evastate# J'#ah as being inhabite# at that
time+
%o'rth, in his twentyCthir# year Geb'cha#neEEar too: )/= Jews into exile C that is, five years after
Jer'salemLs #estr'ction+ 4he JehovahLs Witnesses arg'e they may have come from one of the
s'rro'n#ing nations an# co'l# not have come from J'#ah, as it was 'ninhabite#+ -owever, it is more
reasonable to concl'#e they came from J'#ah an# very li:ely were of those Jews who fle# to Egypt
after Jer'salem was #estroye#, an# then fle# bac: to J'#ah after Geb'cha#neEEar raEe# Egypt an#
#evote# most of the original contingent of Jews to the swor#, pestilence an# famine+
*riefly, after Jer'salem an# J'#ah were #estroye#, Geb'cha#neEEar appointe# 2e#aliah as governor
over the remaining inhabitants of the lan# who were warne# by Jehovah not to flee to Egypt b't remain
in J'#ah+ >4h's, J'#ah was inhabite# after its #estr'ction+? 3n time 3shmael :ille# 2e#aliah an# too:
Jewish captives from 6iEpah to the sons of Ammon+ 4hey were s'bseJ'ently resc'e#, ret'rne# to
J'#ah, an# #espite warnings of #ire conseJ'ences if they #i#, fle# to Egypt 'n#er the mista:en belief
that they wo'l# be safe from the *abylonian army >see Jeremiah chapters /0C//?+ 3ncl'#e# in the
fleeing remnant were other #isperse# Jews who ha# ret'rne# to J'#ah, pic:e# s'mmer fr'it, an# then
ran off to Egypt as well+
An# there will come to be no escapee or s'rvivor for the remnant of
J'#ah who are entering in to resi#e there as aliens, in the lan# of
Egypt, even to ret'rn to the lan# of J'#ah to which they are lifting
'p their so'l7f'l #esire8 to ret'rn in or#er to #well5 for the1 will not
return e5cept so3e escape4 ones8 >Jeremiah //A!/?
WAn# as for the ones escaping from the swor#, the1 will return
fro3 the lan4 of E21pt to the lan4 of Ju4ah few in nu36er ++++W
>Jeremiah //A2<?
$ince these escape# ones were being h'nte# #own an# chase# by the swor# it is highly 'nli:ely they
waite# to ret'rn seventy years later at the a#vance# age of <0 or .0 after Cyr's iss'e# his famo's
#ecree allowing the Jews to ret'rn home+ $o, even tho'gh #evastate#, a r'in, a waste etc+, J'#ah was
inhabite# after its #estr'ction+ 4here is no so'n# script'ral reason for implying that the #evastate# place
of Jeremiah 2=A!! was witho't inhabitant+
$ixth, given the foregoing script'ral certainty, the phrase 9a #esolate waste, witho't inhabitant; or
similar variant, was never meant to be ta:en literally+ Het even if it were meant to be ta:en literally the
'ninhabite# con#ition co'l# only have been for an initial perio# of time beca'se J'#ah was reCinhabite#
after all+ 4his phrase is therefore hyperbole, an inten#e# exaggeration in or#er to ma:e a point, s'ch as
93 waite# for yo' an eternity+; 4he *ible is fille# with JehovahLs exaggerate# statements in or#er to
ma:e a point of emphasis which is what 9witho't inhabitant; is+
4his hyperbolic statement #oes not mean, however, that it #i# not refer to J'#ahLs con#ition after
Jer'salemLs #estr'ction+ 3t #i#+ $tate# another way, the phrase or notion that J'#ah wo'l# become a
9#evastate# place, witho't inhabitant; or similar variant most s'rely in most instances refers to J'#ah
after Jer'salemLs total annihilation+ *'t thatLs not the iss'e+ 4he iss'e is whether the JehovahLs
Witnesses have a legitimate basis for inserting 9witho't inhabitant; for 9seventy years; into the
9#evastation; part or aspect of Jeremiah 2=A!!+ 4hey m'st #o so in or#er to stretch Jer'salemLs
#estr'ction bac: to 60) *+C+E+, an# #isco'nt any co'ntervailing arg'ment that the #evastation began
before Jer'salemLs final #estr'ction+ 3f Jer'salem was in a #evastate# con#ition years before its
'ltimate #emise, the JehovahLs Witnesses' theory fails+
Accor#ingly, in or#er to prevail, the JehovahLs Witnesses m'st a? legitimately inFect 9witho't an
inhabitant; into the phrase 9an# all this lan# m'st become a #evastate# place, an obFect of
astonishment; at Jeremiah 2=A!!, an# b? they m'st establish that the #evastate# 'ninhabite# con#ition
laste# seventy years exactly, beginning with Jer'salemLs #estr'ction, an# not before+ Geither tas: is
script'rally feasible+ 4o reiterate the J'estion, was the foretol# #evastation of Jeremiah 2=A!! limite# to
the most extreme con#ition that ens'e# following Jer'salemLs #estr'ction or #i# it incl'#e the less
extreme b't significant #evastation that Geb'cha#neEEar wrea:e# on J'#ah #'ring the prece#ing years
he raEe# the co'ntry(
<8 The 4evastation of Ju4ah an4 Jerusale3 at
Jere3iah /0>** referre4 to its 4evastate4 con4ition
after Jerusale3's 4estruction an4 4urin2 the 3an1
1ears 6efore that cit1 fell8
4he answer to the prece#ing J'estion is fo'n# at Daniel .A2, )A
! 3n the first year of DaYriZ's the son of AYhasY'YeZr's of the see# of
the 6e#es, who ha# been ma#e :ing over the :ing#om of the
ChalY#eZans5 2 in the first year of his reigning # 31self Daniel
4iscerne4 61 the 6oo?s the nu36er of the 1ears concernin2
which the wor4 of Jehovah ha4 occurre4 to Jere3iah the
prophet for fulfillin2 the 4evastations of Jerusale3 Lna3el1M
sevent1 1ears8 @ An# 3 procee#e# to set my face to Jehovah the
7tr'e8 2o#, in or#er to see? Lhi3M with pra1er an4 with
entreaties with fastin2 an4 sac?cloth an4 ashes+ / An# 3 began to
pray to Jehovah my 2o# an# to ma:e confession an# to sayA
9Ah Jehovah the 7tr'e8 2o#, the great 1ne an# the fearCinspiring
1ne, :eeping the covenant an# the lovingC:in#ness to those loving
him an# to those :eeping his comman#ments, = we have sinne# an#
#one wrong an# acte# wic:e#ly an# rebelle#5 an# there has been a
t'rning asi#e from yo'r comman#ments an# from yo'r F'#icial
#ecisions+ 6 An# we have not listene# to yo'r servants the prophets,
who have spo:en in yo'r name to o'r :ings, o'r princes an# o'r
forefathers an# to all the people of the lan#+ ) 4o yo', 1 Jehovah,
there belongs the righteo'sness, b't to 's the shame of face as at
this #ay, to the 3en of Ju4ah an4 to the inha6itants of
Jerusale3 an# to all those of 3srael, those nearby an# those far
away in all the lan#s to which yo' #isperse# them beca'se of their
'nfaithf'lness with which they acte# against yo'+
4he JehovahLs Witnesses rely heavily on verse 2 b't verse ) #emonstrates their reliance on verse 2 is
misplace#+ As mentione# previo'sly, shortly after *abylon fell to the &ersians an# 6e#es, in Dari'sL
first year, before the exiles ret'rne# home to en# the allege# seventyCyears "et'rn theory an#
reinhabite# J'#ah, Daniel came to 'n#erstan# the meaning an# extent of JeremiahLs original prophecy
at Jeremiah 2=A!!+ Daniel #iscerne# that the f'lfillment, or en#, of the seventy years of *abylonian
worl# #omination was over which mar:e# the en# of their nightmare an# the beginning of the process
of ret'rning home+
With respect to Q#evastate#L places, the #evastations >chorbah? of Jer'salem at Daniel .A2 is a #irect
reference to the Q#evastate# placesL of the lan# of J'#ah in Jeremiah 2=A!! of which Jer'salem was the
principal city+ 4he en# of the #evastation by the fall of *abylon was the obFect of DanielLs #iscernment+
4herefore, in accor# with Daniel 2.A!2, !@, when Daniel in prayer referre# to the inhabitants of
Jer'salem, it was the same Jer'salem which ha# s'ffere# #evastation in verse 2, which in t'rn was the
same Jer'salem which was one of the cities of J'#ah in Jeremiah 2=A!! which ha# become a #evastate#
place, an obFect of astonishment+ An# if Jer'salem was inhabite#, J'#ah was inhabite#+
Daniel 'n#erstoo# that the #evastate# con#ition of the lan# of Jeremiah 2=A!! reache# from long before
Jer'salemLs #estr'ction 'ntil afterwar#+ 4r'e, it incl'#e# that later perio# when J'#ah existe# 9witho't
inhabitant,; b't it also incl'#e# the time before Jer'salemLs #estr'ction when J'#ahLs pop'lace s'ffere#
'n#er the might of Geb'cha#neEEar+ 4he exact #ate of the beginning of the #evastation is not important
or necessary to prove the Jehovah's Witnesses wrong+ 3t is s'fficient to show that it began at some time
before Jer'salemLs #estr'ction+ 4he Jehovah's Witnesses have improperly attempte# to a## to JehovahLs
wor# at Jeremiah 2=A!! by inFecting the term 9witho't inhabitant+; 4hey believe it is essential beca'se
they nee# seventy years to reach from =<) *+C+E+ to 60) *+C+E+ A strict literal ren#ering of 9J'#ah
witho't an inhabitant; when co'ple# >wrongly? with the seventy years mentione# in Jeremiah 2=A!!
an# Daniel .A2 is necessary for them to stretch the 'tter an# complete #evastation of Jer'salem bac: to
60) *+C+E+ *'t since the J'#ah of Jeremiah 2=A!! was inhabite#, their theory has no script'ral s'pport,
an# the perio# of #evastation greatly excee#s their seventyCyear time frame+
L8 The 'i6le shows that Ju4ah was Pa 4evastate4 place an o6Nect of
astonish3entP 4urin2 the 1ears lea4in2 up to Jerusale3's 4estruction8
J'#ah s'ffere# the wrath of Geb'cha#neEEar beginning in the early years of his reign+ When J'#ahLs
:ing Jehoia:im rebelle# from being a vassal Jehovah sent against J'#ah mara'#er ban#s of Chal#eans,
$yrians, 6oabites an# the sons of Ammon in or#er to W#estroy itW >2 Mings 2/A2?+ Geb'cha#neEEar
came against J'#ahLs :ing Jehoia:im, lai# siege to Jer'salem, an# 9bo'n# him in bronEe fetters to ta:e
him away to *abylon >accor#ing to the literal 3nterlinear *ible, 2 Chronicles @6A@6?+ Also ta:en to
*abylon were exiles which incl'#e# the prophet Daniel an# some of the 'tensils of the ho'se of
Jehovah C highly val'e# religio's artifacts > Daniel !A!?+ Even the Watchtower $ocietyLs fo'n#er
"'ssell believe# exiles were ta:en captive in Geb'cha#neEEarLs first year+ Charles 4aEe "'ssell, in +he
+ime Is At 2and >$t'#ies in the $cript'res, $eries 2, !.!2 e#ition?, p+ =2 wroteA
Ksher #ates the seventy years #esolation ei2hteen 1ears earlier
than shown a6oveTi+e+, before the #ethronement of Ve#e:iah,
J'#ahLs last :ing T 6ecause the ?in2 of 'a61lon too? 3an1 of
the people captive at that ti3e >2 Chron+ @6A., !0, !), 2!5 2 Mings
2/A<C!6+?
4he #egree of #evastation only intensifie# 'n#er Jehoiachin+ Kn#er his reign 9all of Jer'salem was
ta:en into exile to *abylon+; 4his incl'#e# all of the princes, the :ingLs mother, his wives an# co'rt
officials, an# all the valiant mighty men C ten tho'san# people C an# every craftsman an# b'il#er of
b'lwar:s+ Go one was left behin# except the lowly class of the people of the lan# > 2 Mings 2/A!2C!=?+
Geb'cha#neEEar also remove# all of the treas'res of the ho'se of Jehovah an# the treas'res of the
:ingLs ho'se an# c't to pieces all of the gol# 'tensils that $olomon ha# ma#e in the temple of Jehovah
>2 Mings 2/A!2C!=?+
3t even got worse before Jer'salem fell+ *efore Jer'salem was #estroye# Geb'cha#neEEarLs army
conJ'ere# all of J'#ahLs many cities except twoA
An# Jeremiah the prophet procee#e# to spea: to Ve#e:iah the :ing
of J'#ah all these wor#s in Jer'salem, when the military forces of
the :ing of *abylon were fighting against Jer'salem an# a2ainst all
the cities of Ju4ah that were left re3ainin2 a2ainst Lachish an4
a2ainst AFe?ahG for the1 the fortifie4 cities were the ones that
re3aine4 over a3on2 the cities of Ju4ah+W >Jeremiah @/A6, )?+
An obFective rea#ing of the Jewish con#ition sho'l# hopef'lly lea# one to concl'#e that the lan# of
J'#ah, an# its principal city Jer'salem, ha# become 9a #evastate# place, an obFect of astonishment;
even before the final an# complete #estr'ction of Jer'salem, an# even tho'gh it was inhabite#+
Jehovah's #estr'ction obvio'sly co'l# not have starte# with Jer'salem+
(8 The fulfill3ent of the P4evastations of Jerusale3
Lna3el1M sevent1 1earsP at Daniel .>/ refers to the en4
of 'a61lon's sevent1 1ears of worl4 4o3ination an4
the technical en4 of Jerusale3's 4evaste4 con4ition8 #t
4oes not 3ean that Jerusale3 = an4 61 e5tension
Ju4ah = was 4evastate4 :without inha6itant; e5actl1
sevent1 1ears8
%irst, one of the JehovahLs Witnesses' critical errors is their fail're to interpret Daniel .A2 in light of the
original prophecy of Jeremiah 2=A!! an# other verses which explain in #etail that the seventy years of
servit'#e referre# to many nations falling 'n#er the #omination of the *abylonian Empire+ 4he :ey
#ate, an# the foc's of DanielLs #iscernment, was the completion, or en#, of that #omination which
mar:e# the beginning of the process by which the exiles wo'l# ret'rn to their homelan#+
As explaine# at the beginning of this paper, part of the problem is that the JehovahLs Witnesses
interpret the wor# 9f'lfill; to somehow mean 9eJ'al; in or#er to eJ'ate Jer'salemLs #evastation with
seventy years+ 4o f'lfill seventy years of #evastation means, to them, that the #evastation laste# seventy
years, b't that is incorrect+ 9%'lfill; when referring to prophetic years means the en# of those years, the
accomplishment of a prophecy+ Daniel #iscerne# that the en# of Jewish servit'#e >an# that of the
nations? ha# beg'n+
With this in min# it wo'l# be helpf'l to revisit Daniel .A2+
+++ 2 in the first year of his reigning 3 myself, Daniel, #iscerne# by the boo:s the
n'mber of the years concerning which the wor# of Jehovah ha# occ'rre# to
Jeremiah the prophet, +++
4he wor# of Jehovah that occ'rre# to Jeremiah is a #irect reference to Jeremiah 2=A!! an#
accompanying verses, which #etail seventy years of many nationsL servit'#e to *abylon+ JehovahLs
wor# with respect to the seventy years an# the context within which it was presente#A a; #irecte# the
prophecy to all nations, not only J'#ah, 6; reflecte# JehovahLs sweeping grant of a'thority to the :ing
of *abylon, that all the nations an# beasts wo'l# serve him, c; liste# all the nations that wo'l# come to
serve the :ing of *abylon one way or the other, 4; state# that 9these nationsW wo'l# serve the :ing of
*abylon seventy years, e; the seventy years wo'l# en# with *abylonLs fall an# the beginning of
&ersiaLs reign, an# f; Jehovah wo'l# then t'rn his attention to his exile# people an# ret'rn them home+
Contin'ing with Daniel .A2A
D for f'lfilling >en4in2? the #evastations of Jer'salem, 7namelyL8 seventy
years+ >emphasis a##e#?
Jeremiah 'n#erstoo#, or #iscerne#, that the seventy years of Jeremiah 2=A!! mar:e# the en#,
accomplishment or f'lfillment of that seventyCyear perio# of servit'#e+ *'t he co'l# not have believe#
Jer'salem was 'ninhabite# seventy years beca'se accor#ing to JehovahLs Witnesses, the en# of seventy
years was still in the f't're when they ret'rne# home+ Daniel was f'lly aware of $cript're which
mar:e# the en# of the seventy years while the exiles were still in *abylon, when the empire fell an# the
&ersians began to reign+
3n light of all that we have learne# so far, an# in light of the original prophecy, it is simply not cre#ible
or possible that Daniel meant that Jer'salem lay #evastate# witho't an inhabitant for seventy years
following Jer'salemLs #estr'ction+ 3t co'l# not have+
$econ#ly, there is a contra#iction in the JehovahLs Witnesses' seventyCyear 'ninhabite# #evastation
theory+ 1n the one han# they claim that the seventy years of #evastation began with Jer'salemLs
#estr'ctionA 9We believe that the most #irect rea#ing of Jeremiah 2=A!! an# other texts is that the )0
years wo'l# #ate from when the *abylonians #estroye# Jer'salem an# left the lan# of J'#ah #esolate+
Jeremiah =2A!2C!=, 2/C2)5 @6A2<C@!+; Ming#om Come at p+!0+
1n the other han#, the JehovahLs Witnesses in /ettin5 the :ecord /trai5ht at pp+ /C= claim that the
seventy years began later, exactly in the )th month of 60) *+C+E+ when the last of the remnant fle# to
Egypt+ As o'tline# above, m'ch transpire# between Jer'salemLs fall incl'#ing the official appointment
of 2e#aliah as governor, his assassination, the capt're an# removal of Jews by 3shmael to the sons of
Ammon, their resc'e an# ret'rn to J'#ah, an# along with other #isperse# Jews who ret'rne# to J'#ah
an# pic:e# s'mmer fr'it, their event'al flight to Egypt+
4hir#, Daniel co'l# not have 'n#erstoo# the seventy years to be years of #evastation of J'#ah witho't
inhabitant if it began 'pon the #estr'ction of Jer'salem beca'se J'#ah was still inhabite# by those
remaining over whom 2e#aliah was appointe# governor+ An#, co'nting forwar# exactly seventy years
to the month, the exiles wo'l# not have yet ret'rne# to J'#ah to reCinhabit it thereby falling short again
of seventy years+
%o'rth, neither co'l# Daniel have 'n#erstoo# the seventy years to be years of #evastation witho't
inhabitant if it began when the last of the Jewish remnant fle# to Egypt beca'se co'nting forwar#
exactly seventy years from the month p'ts the en# of the allege# captivity an# servit'#e 'pon the JewsL
ret'rn, an# as it hopef'lly sho'l# be very clear by now, the seventy years en#e# while the Jews were in
*abylon when &ersia began its reign which amo'nts to 6< C 6. years, not seventy+
%ifth, Daniel was f'lly aware of 0evitic's 26A@2 C @= which EEra J'ote# in part at 2 Chronicles @6A20,
2! where 6oses wrote that the #esolation wo'l# en# while the exiles were still in *abylon, in the lan#
of their enemies, not when they ret'rne#+ -e wo'l# not have 'n#erstoo# the seventy years to have
en#e# two years in the f't're when they ret'rne#+ 1nce again, the time frame falls short of seventy
years+
$ixth, in a##ition to the same reasons state# above, EEra, the a'thor of 2 Chronicles @6 co'l# not have
meant that 9All the #ays of laying #esolate# it :ept the $abbath, to f'lfill seventy years; referre# to
seventy 'ninhabite# years of #evastation beginning with Jer'salemLs #estr'ction+ Gowhere #oes EEra
claim that the lan# wo'l# be, or was, 'ninhabite#+ Desolate#, yes, b't not 'ninhabite#+ 4he reference to
:eeping the lan# $abbath is metaphor C the lan# was 'npro#'ctive an# reste#, not 'ninhabite#+ 3n fact,
9$abbath; connotes a h'man con#ition or presence, #efine# as 9the #ay of rest an# religio's
observance of the JewsD+; &aying off its sabbaths is a:in to paying off a loan, which was f'lfille# or
accomplishe# or en#e# or finishe# while the exiles were still in the lan# of their enemies, *abylon+ 4he
f'lfillment of seventy years at 2 Chronicles 26 referre# to the concl'sion of the #esolation an#
sabbaticalCli:e con#ition which began with *abylonLs fall an# &ersiaLs rise to power+ EEra was not
saying the lan# was #esolate# witho't inhabitant for seventy years en#ing in =@) *+C+E+
1ne might then as: how the Jews co'l# reCinhabit J'#ah while still physically in *abylon( 4he answer
is that a; Daniel state# that Jer'salem was alrea#y inhabite#, an# therefore J'#ah was inhabite#, when
the seventy year prophecy en#e# after *abylonLs fall, an# 6; the prophecy #i# not reJ'ire a physical
ret'rn+ An apt parallel can be #rawn with Cyr'sL #ecree setting the Jews free5 they were #eclare# free
an# were therefore free even before they left on their Fo'rney home+ $imilarly, the lan# was no longer
paying off its sabbaths even tho'gh the Jews ha# not ret'rne# to their soil+ 4he #ebt, or con#ition, was
pai# off while they were in *abylon5 c; physical occ'pation by the ret'rnees wo'l# not en# the
#evastate# con#ition+ 4he lan# was as #evaste# the #ay after their ret'rn as it was the #ay before their
ret'rn+
3t bears repeating, beca'se the Wsabbaths; were pai# off while the e5iles were still in 'a61lon EEra
co'l# not have meant that the reference to seventy years meant that J'#ah lie #esolate witho't
inhabitant exactly seventy years en#ing 'pon the exilesL physical ret'rn in =@) *+C+E+ 3tLs impossible+
"emember, EEra also ha# access to JeremiahLs prophecy+ -e :new the f'lfillment an# timing of seventy
years was tie# #irectly to the fall of the *abylonian Empire an# the rise of &ersian royalty+
0astly, lest one forget, there is a mo'ntain of archeological an# historical evi#ence that proves that
Jer'salem was not #estroye# in 60) *+C+E+ b't that it was #estroye# in =<)I6 *+C+E+, an# that it
remaine# in that severely #evastate# con#ition /<C=0 years, not seventy years+ An#, that the exiles
remove# at Jer'salemLs #estr'ction were not in *abylon seventy years, b't /<C=0 years+ 1f co'rse, one
is free to ignore s'ch evi#ence an# preten# it #oes not exist, b't it is preferable to harmoniEe oneLs
interpretation of the *ible with archeology an# history which is possible if Jer'salem was #estroye# in
=<)I6 *+C+E+, b't not if it was #estroye# in 60) *+C+E+
Even tho'gh the JehovahLs Witnesses have attempte# to merge the two parts of Jeremiah 2=A!!, to
borrow the seventy years of servit'#e to improperly exten# the length of #evastation, in the final
analysis all of this tal: abo't seventy years of an 'ninhabite# #evastate# place is moot5 it is a nonC
existent element of JeremiahLs prophecy+ 4he concept of seventy years of an 'tterly 'ninhabite#
#evastate# place, an obFect of astonishment, is a false #octrine 'se# to gain twenty years in or#er to
reach 60) *+C+E+ 3t is an illogical, 'nscript'ral an# gross misinterpretation beca'se the seventy years
pertaine# to the nationsL servit'#e to the :ing>s? of *abylon, not J'#ahLs #evastation+ An# that is
precisely what JehovahLs prophets 'n#erstoo#+
4he Jehovah's Witnesses' 'n#erstan#ing that Jeremiah 2=A!! is a composite of 9#evastation; an#
Wservit'#e; C that it is act'ally one prophecy, one in#ivisible 'nit C is flawe# in yet another way beca'se
if it really is a composite it c'ts both ways+ 4his wo'l# mean that all of 9these nations; which serve#
the *abylonian Empire were also 9'ninhabite#; places an# obFects of astonishment for seventy years,
which contravenes history, $cript're an# is patently false+ 4he fact that the wor# Wan#W separates these
two concepts #oes not eJ'ate them or Foin them together+ 4he phrase W%ran: an4 -enryW #oes not mean
that W%ran: is -enry+W
=@. *+C+E+ mar:e# the en# of the seventyCyear servit'#e prophecy with the finishing off of *abylon
an# the rise of &ersia an# the 6e#es+ Co'nting bac: seventy years ta:es one to 60. *+C+E+ an# the last
Assyrian battle at -aran that saw the #emise of Assyria at the han#s of the then :ing of *abylon+ 4his
is the only correct an# wor:able chronological slot or win#ow the seventy years of Jeremiah 2=A!! fits
into+
4he Jehovah's Witnesses' 'n#erstan#ing with respect to the #estr'ction of Jer'salem, tho'gh wellC
intentione# at its inception, is flawe# in the extreme, an# no amo'nt of convol'te# #o'bleCtal: an#
intellect'al acrobatics will change that+ Jer'salem was not #estroye# in 60) *+C+E+ 4hat is false+ 3t is
not tr'th+
W 6a:e s're of all things5 ++++W ! 4hessolonians =A2!+
$8 Further !ea4in2 an4 Ac?nowle42e3ents
3 have :nown some won#erf'l Jehovah's Witnesses in my time+ 4hey are witho't a #o'bt some of the
:in#est, nicest, #ecent an# morally 'pstan#ing citiEens yo' will ever fin#+ *'t that is not what this
paper is abo't+ 2oo# intentions, when one sho'l# :now better, when other people's lives an# wellC
being are at sta:e, are not eno'gh+ We'll F'st leave it at that+
/ettin5 the :ecord /trai5ht is by far the Jehovah's Witnesses' strongest arg'ment in s'pport of their 60)
theories+ 6'ch time an# effort has been #evote# to its writing by some very motivate# an# highly
e#'cate# in#ivi#'als+ 3t is 'nclear what connection those a'thors have with the Watchtower $ociety, b't
it wo'l# not be s'rprising if there is a connection+ 4hey have covere# most of the bases in #etail+ 4here
is very little else anyone can offer in their #efense+ 3t wo'l# not be s'rprising, in light of the above, if
the $ociety sho'l# now #istance itself from /ettin5 the :ecord /trai5ht b't if they #o, an# since they
reFect all archeological an# historical evi#ence proving their 60) theories wrong, it is #iffic'lt to
imagine where else they wo'l# t'rn to #efen# their theories+ *lin# faith is not eno'gh+ *y all means,
rea# /ettin5 the :ecord /trai5ht+ "ea# everything+ &lease, get an acc'rate translation of the *ible, an#
compare it to their Gew Worl# 4ranslation C yo' will be amaEe# at the liberties they have ta:en+ Don't
be afrai# of them+ %ear the Almighty, instea#+ 3f 3'm wrong, my viewpoints hopef'lly will in time #rift
away in the win# an# tr'th will rise+ *'t if 3'm right ++++
J'st remember that H-W- wants yo' to be s're of all things, test all things, be li:e &a'l an# 'se yo'r
intellect'al capacities C yo'r brain C an# logic+ *eware of, an# loo: o't for, false prophets+ An# always
pray for 'n#erstan#ing+ 4he article /ettin5 the :ecord /trai5ht can be fo'n# hereA
httpAIIonlytr'ego#+orgIFwstrsIintro+htm
We co'l# never have #one this witho't the very able research an# writing of $ha'n, last name
'n:nown+ Altho'gh 3 #on't agree with all of his concl'sions, he #i# a great Fob+ 4han: yo', $ha'n+ Well
#one+ 3 highly recommen# his web site where he, among other things, offers a great overview of the
archeological an# historical >sec'lar? evi#ence which proves that Jer'salem was not #estroye# in 60)
*+C+E+ -e also is an a#vocate of the Dominant *abylonian Empire theory+ 3t's a real eyeCopener,
shoc:ing, act'ally+ -is research can be fo'n# on the web hereA
httpAIIwww+Fwfiles+comI60)v=<)I!stBletterBtoBgoverningBbo#y+htm
Chapter Four -eaven is not 0imite# to an Elite !//,000 Jehovah's Witnesses who "'le 1ver a
2reat Crow# on Earth %orever 74able of Contents8
#ntro4uction
4his lengthy paper is written primarily for the benefit of those Jehovah's Witnesses who feel trappe# by
the $ociety's legalistic arg'ments an# want o't+ 6any are fearf'l of even glancing at these pages
believing that something ba# will happen to them, b't what they really sho'l# be afrai# of is not paying
hee# an# the ris: of committing an 'nforgivable sin+ When the &harisees attrib'te# the so'rce of Jes's'
power to heal an# #rive o't #emons to $atan rather than the -oly $pirit they blaspheme# the -oly
$pirit an# committe# what some arg'e is the only 'nforgivable sin >6att+ !2A22C@2?+
3t is no great secret that the Jehovah's Witnesses attrib'te the Catholic an# &rotestant ch'rches'
a'thority to heal, exorciEe an# minister to the power of $atan+ *'t if the Jehovah's Witnesses are
wrong, which they are, they are blaspheming the -oly $pirit5 this incl'#es all Jehovah's Witnesses who
a#vocate these beliefs thro'gh the #issemination of Watchtower *ible an# 4ract $ociety literat're
relate# to these iss'es+ "ather than #iss'a#ing contin'o's inJ'iry into the nat're an# scope of tr'th, the
*ible enco'rages it for as the apostle &a'l ca'tione#, Wbe s're of all things,W >! 4hessalonians =A2!5
W4est everything +++ GA*?+
4he Jehovah's Witnesses are hin#ere# in their ability to see their way thro'gh the morass of $ociety
literat're by fo'r things relate# to the metho# employe# in analyEing $cript're+ %irst, rather than
weighing all of the evi#ence there is a strong ten#ency to be satisfie# with any answer, arg'ment or
s'pporting fact no matter how wea:+ *'t anyone can come 'p with an answer or opposing arg'ment5
lawyers #o it all the time+ What really matters is whether it is the correct answer, the most vali#
arg'ment+ 1ne m'st weigh all the evi#ence, not F'st some of it+
$econ#ly, the $ociety's theories are lace# with hairCsplitting an# often inconseJ'ential #istinctions+ J'st
beca'se the walls in the be#room are painte# green, it #oesn't a'tomatically follow that the thief b'rie#
the treas're in the bac:yar#+ "elate# to this is a thir# tool 'se# to shore 'p their #octrine, namely, they
too often rea# things too narrowly which ma:es it easier for them to #eflect criticism+ An# lastly, one is
left with the 'nmista:able impression that they #on't want their own people to really :now what the
$ociety is teaching beca'se core #octrine is constantly changing an# is scattere# all over the place
res'lting in a literary shell game+ 2reat lengths have been ta:en to m'##y the intellect'al waters+ 4his
creates conf'sion an# contra#ictions which compells the rea#er to rely on the $ociety's
W'n#erstan#ing+W ConseJ'ently, what might appear to be the wor: of some lofty, #ivine will is in all
probability the wor: of some very crafty lawyers, among others+
#8 Su33ar1 of the JehovahBs WitnessesB teachin2s as the1 relate
to the contents of this paper8
A; The revolvin2 4oor of ever=chan2in2 4octrine
Every now an# then the Jehovah's Witnesses ma:e significant changes to their #octrine that reach to the
very core of their belief system+ As s'ch, it can be a real challenge to pinpoint exactly what they
believe from one year to the next+ 4he changes they ma:e are to be expecte# given the wea:enesses in
their #ogma an# the nee# to accommo#ate mo'ntains of theological criticism+ 3nvariably these changes
b'mp 'p against other tenets of $ociety #octrine res'lting in an everCgrowing tangle# mass of
contra#ictions+ D'e to the nat're of these shifting san#s one sho'l# ta:e their asserte# beliefs with a
grain of salt+
'; The $ew Testa3ent was written pri3aril1 for the *--KKK who alone 2o to heaven to
ulti3atel1 rule over all re3ainin2 JWs an4 the resurrecte4 on earth
4he JehovahLs Witnesses believe that only !//,000 people go to heaven >:easonin5 from the /cri&tures
>:easonin5? 7Gew Hor:, Watchtower *ible an# 4ract $ociety, !.<=8, !66?+ 4hese are the bri#e of
Christ, 2o#Ls chil#ren, the elect, an# often referre# to as the 9anointe#; of Christ >Insi5ht on the
/cri&tures >Insi5ht?, 2 vols+ 7Gew Hor:, Watchtower *ible an# 4ract $ociety, !.<<8, )<6?+ 4he Gew
4estament 2ree: $cript'res >Gew 4estament? were written primarily for these brothers of Christ+ 4hey
are specially chosen beca'se they live especially goo# lives while on earth >Insi5ht, )<6C)<<?+ 1nce
res'rrecte# to heaven, a process which began in !.!< an# will soon be concl'#e# >the first
res'rrection? >:e!elation 4 Its 7rand %lima( at 2and >:e!elation %lima(?, 7Gew Hor:, Watchtower
*ible an# 4ract $ociety, !.BB8 !0@, 2))? they will become a :ing#om of priests an# :ings who will r'le
with Christ for one tho'san# years over h'mans on earth >3nsight, !)0, =2/, =2=?+
C; The 7reat Crow4 on earth will en2a2e in perfectin2 resurrecte4 flesh=an4=6loo4 hu3ans to a
sinless con4ition
4his reign will involve their F'#ging res'rrecte# h'mans #'ring the tho'san# year reign, an# after the
tho'san# year reign when res'rrecte# man:in# will 'n#ergo a final #ecisive test before being #estroye#
forever, or having their names written permanently in 2o#Ls boo:, or scroll, of life >Insi5ht, 2=!, )<<?+
Whereas the !//,000 are res'rrecte# to heaven as spirit creat'res, all other billions of h'mans worthy
of the res'rrection #'ring the tho'san# year reign will be res'rrecte# as corr'pt flesh an# bloo# h'mans
with the possibility of immortality on earth >"easoning, @@@C@@65 3nsight, 2=!?+ D'ring the tho'san#
year reign the 2reat Crow# will engage in 9perfecting; res'rrecte# h'mans to a sinless con#ition
enFoye# by A#am an# Eve before the fall >:easonin5, @@), @@<?+
D; The 7reat Crow4 3ust pass a final test to 2ain eternal life
4he 2reat Crow# >or large m'ltit'#e? is a term fo'n# at "evelation )A.+ 4he 2reat Crow# are those
JehovahLs Witnesses who s'rvive the 2reat 4rib'lation+ 4hey #o not #ie, #o not nee# to be res'rrecte#
an# are #eclare# righteo's thro'gh faith >Insi5ht, )<<? altho'gh it appears as tho'gh they also m'st
pass a final, #ecisive test to gain eternal life >Insi5ht+, 2=!?+ 6ost JehovahLs Witnesses to#ay consi#er
themselves to be members of the 2reat Crow# an# accor#ing to their interpretation of "evelation )A.C
!) they will always be earthly, not heavenly, s'bFects of the :ing#om of heaven >or :ing#om of 2o#?+
As to those JehovahLs Witnesses who are not of the !//,000 an# #o not s'rvive the 2reat 4rib'lation, it
is believe# they will be res'rrecte# in 2o#Ls #'e time >3nsight, )<<?+
E; The $ew Covenant applies onl1 to 7o4 Christ an4 the *--KKKG it shall e5pire shortl18 Onl1
the *--KKK have their sins for2iven fro3 Calvar1 to the *KKK 1ear rei2n
4he JehovahLs Witnesses believe that when Jes's Christ #ie# an# rose to heaven to sit on 2o#Ls throne
he began to reign only as :ing over his congregation of !//,000 followers who at the time were still
earthly s'bFects of this spirit'al :ing#om >Insi5ht, =2/?+ 4his r'le began with ChristLs bloo# sacrifice
which was initiate# p'rs'ant to the m'chCanticipate# Gew Covenant which replace# the ol# 6osaic
0aw covenant >0aw covenant?+ 4his Gew Covenant, to which only 2o#, Christ an# the !//,000 are
parties, will expire shortly after the last of the !//,000 are res'rrecte# to heaven >Insi5ht, =2/?+ 4he
only people who have their sins forgiven thro'gh Christ's bloo# sacrifice from the time of A#am 'ntil
the beginning of the tho'san# year reign are the !//,000 >Insi5ht, )@6?+
F; Pre=incarnate Christ was Nust a create4 an2el not eternal an4 while on earth nothin2 3ore
than a 3an a hu3an8 Jesus returne4 to earth in *.*- :the parousia;
4he real :ing#om of 2o#, a m'ch larger, expansive an# lengthier :ing#om, began in !.!/ >the !.!/
:ing#om? when Christ s'ppose#ly sat on the throne to begin his r'le over man:in# >Insi5ht, !6.?+
Jes's, being a mere angel >:easonin5, 2!<? create# h'n#re#s of millions of years ago, only receives a
s'bsi#iary share of this :ing#om of 2o# >Insi5ht, !6.?+ !.!/ A+D+ is arg'ably the most important #ate
in the JehovahLs WitnessesL belief system beca'se it is the year that Jes's ret'rne#, or arrive# >7reat
8an, ch+ !@@, 25 :easonin5, @//?, to earth+ 4his was the invisible $econ# Coming of Christ, or
9&arousia+; 3t also heral#e# the beginning of the first of three F'#gment #ays+
7; The Jehovah's Witnesses were tau2ht the1're separatin2 the sheep fro3 the 2oats in their
4oor=to=4oor 3inistr1
We are c'rrently in the first F'#gment #ay perio#+ Kn#er the g'i#ance of the remaining earthly anointe#
!//,000, the 2reat Crow# of JehovahLs Witnesses were ta'ght that they were separating the earthLs
sheep an# goats thro'gh their #oorCtoC#oor ministry >+he 7reatest 8an ,ho '!er 9i!ed? >7reat 8an?
7Gew Hor:, Watchtower *ible an# 4ract $ociety, !..!8 chapter !!!, !2C!=?+ 4his f'n#amental #octrine,
however, change# in !..=+ 4he separation of sheep an# goats has been postpone#, for now, 'ntil a time
after the 2reat 4rib'lation begins >+he ,atchtower, 1ct+ !=, !..=, pg+ 2@?+ 4he sheep Foin 2o#Ls one
an# only earthly organiEation, th's becoming members of the 2reat Crow# >if they s'rvive the 2reat
4rib'lation? an# earn the opport'nity to live life everlasting5 all the goats, those who #o not hee# their
invitation, will be #estroye# forever #'ring the 2reat 4rib'lation an# Armage##on with no prospect of
res'rrection >3bi#+?+
"8 Onl1 the 7reat Crow4 survives Ar3a2e44on8 The 7reat Crow4 will restore the earth to a
para4ise an4 e4ucate resurrecte4 sinners to a state of perfection su6Nect to even 3ore laws an4
re2ulationsG those to 6e re=e4ucate4 inclu4e the patriarchs (oses etc8
4he only h'mans who s'rvive the 2reat 4rib'lation an# Armage##on, where all the enemies of 2o#
are #estroye#, are members of the 2reat Crow# of JehovahLs Witnesses >3bi#+?5 no one else+ 4hen
begins the tho'san# year reign of Christ an# the !//,000 over the earthLs 2reat Crow# an# the
righteo's an# 'nrighteo's C at least those who merit the res'rrection #'ring the tho'san# years
>:easonin5, @@.C@/0?+ 4his general res'rrection #'ring the millenni'm is the secon# res'rrection
accor#ing to the JehovahLs Witnesses+ 1ne of the tas:s of the 2reat Crow# #'ring this peacef'l
tho'san# year reign is to restore postCapocalyptic earth to a para#iseCli:e con#ition+ 4he 2reat Crow#
also assists in e#'cating the 20 billion res'rrecte# #ea# to the will of 2o#, to get to :now Jes's, an# to
live in accor#ance with new laws an# reg'lations reveale# thro'gh the 0aw $crolls of 2o# opene# at
"evelation 20A!2 >Insi5ht, )<<?+ 4he p'rpose of e#'cating the res'rrecte# is to lift them to a state of
perfection on par with A#am an# EveLs sinless state of perfection they enFoye# before rebelling against
Jehovah 2o# >3bi#+?+
#; The 7reat Crow4 an4 resurrecte4 hu3ans are not Nu42e4 for an1 sins co33itte4 in this life
6ut onl1 for sins co33itte4 4urin2 the *KKK 1ear rei2n an4 after
4he secon# F'#gment #ay perio# occ'rs #'ring the tho'san# year reign+ 9&erfecte#; h'mans, now only
corr'ptible rather than corr'pt when res'rrecte#, are teste# an# F'#ge# base# not on their #ee#s an#
wor:s in their previo's lives >the one we experience to#ay? b't on their #ee#s #'ring the tho'san# year
reign >3bi#+?+ 4hey believe this beca'se all men are allege#ly acJ'itte# of sin in this life an# pay for
their sins with the wages of #eath >Insi5ht, )<<5 :easonin5, @@<?+ 4herefore, the only #ee#s or sins for
which they can be p't on F'#gment for are those committe# #'ring the tho'san# year reign, an# their
con#'ct #'ring the final test after the tho'san# years+
J8 Salvation can 6e 2aine4 onl1 61 passin2 a final test
4he final test of their fi#elity begins after the tho'san# year reign, the thir# F'#gment #ay, when those
remaining perfecte# h'mans are confronte# with the 'nleashing of $atan from the abyss an# all which
that entails+ 3f they pass the test s'ccessf'lly they will have their names permanently written in the
scroll, or boo:, of life+ 3f they fail they are cast into the 0a:e of %ire, which is the $econ# Death, that is,
eternal #estr'ction >Insi5ht, 2=!?+
4hereafter, the services of Christ, the angel, are no longer reJ'ire#+ -e is no longer nee#e# as a helper
in terms of a propitiatory sacrifice, nor as a legal interme#iary between 2o# an# man+ Accor#ingly, he
is #ispense# with in this regar# >Insi5ht, !)0?+
4he Jehovah's Witnesses believe with all sincerity that they Whave the tr'thW an# Ware in the tr'th+W
-owever given the very significant rep'#iation of past #octrines that have forme# the essential core of
their beliefs for over one h'n#re# years it is #o'btf'l they can ma:e that claim+ 3f their Wtr'thW is not the
Wtr'thW by their own a#mission, then their theories were false+
##8 Assu3in2 that the *--KKK are in heaven the nu36er
*--KKK representin2 the seale4 servants of 7o4 3entione4 in
chapters , an4 *- in the 6oo? of !evelation cannot 6e ta?en
literall18 Li?e 3an1 other si2ns in !evelation it is 3erel1
s136olic8
4hat the messages in the boo: of "evelation were conveye# primarily in signs or symbols an# not
meant to be interprete# literally is evi#ent in the opening chapterA 9A revelation by Jes's Christ, which
2o# gave him, to show his slaves the things that m'st shortly ta:e place+ An# he sent forth his angel
an# presente# 7it8 in signs thro'gh him to his slave John D+ >"ev+ !A!,2 7Gew Worl# 4ranslation
>GW48?+ As any *ible rea#er can attest, "evelation is fille# with symbolic imagery, s'ch as a 9re#
#ragon with seven hea#s an# ten horns,; >"ev+ !2A@?, an# n'meric symbolismA 9the n'mber of the beast
D is sixCh'n#re# an# sixtyCsix; >"ev+ !@A!<?+
2iven the prevalence of this symbolism one m'st be caref'l interpreting n'mbers or images literally,
s'ch as the !//,000 seale# servants of 2o# in chapters ) an# !/+ 4ho'gh the JehovahLs Witnesses
believe that only !//,000 go to heaven, a #eeper analysis of $cript're shows that this n'mber cannot be
a literal representation an# that the boo:Ls a'thor p'rpose# a symbolic or fig'rative meaning+
6'ch criticism has been levele# against the JehovahLs Witnesses in this regar# beca'se the 'n#erlying
components of the !//,000, that is, the nat're an# i#entity of the in#ivi#'als who ma:e 'p the !//,000
are clearly symbolic+ 3t ma:es little sense to premise a literal n'mber on symbolic n'mbers an#
in#ivi#'als+ 3f yo' b'il# a ho'se ma#e of woo# one wo'l# expect that yo' en# 'p with a woo#en
ho'se, not a plastic one+ 3n chapter ) John writes of hearing the n'mber of the seale# !//,000 an# then
seeing the 2reat Crow#+
! After this 3 saw fo'r angels stan#ing 'pon the fo'r corners of the
earth, hol#ing tight the fo'r win#s of the earth, that no win# might
blow 'pon the earth or 'pon the sea or 'pon any tree+ 2 An# 3 saw
another angel ascen#ing from the s'nrising, having a seal of 7the8
living 2o#5 an# he crie# with a lo'# voice to the fo'r angels to
whom it was grante# to harm the earth an# the sea, @ sayingA 9Do
not harm the earth or the sea or the trees, 'ntil after we have seale#
the slaves of o'r 2o# in their forehea#s+;
/ An# 3 hear4 the n'mber of those who were seale#, a h'n#re# an#
fortyC fo'r tho'san#, seale# o't of every tribe of the sons of 3sraelA
= 1't of the tribe of J'#ah twelve tho'san# seale#5
o't of the tribe of "e'Zben twelve tho'san#5
o't of the tribe of 2a# twelve tho'san#5
6 o't of the tribe of AshZer twelve tho'san#5
o't of the tribe of GaphZtaYli twelve tho'san#5
o't of the tribe of 6aYnasZseh twelve tho'san#5
) o't of the tribe of $imZeYon twelve tho'san#5
o't of the tribe of 0eZvi twelve tho'san#5
o't of the tribe of 3sZsaYchar twelve tho'san#5
< o't of the tribe of VebZ'Yl'n twelve tho'san#5
o't of the tribe of Joseph twelve tho'san#5
o't of the tribe of *enFamin twelve tho'san# seale#+
. After these things # saw, an#, loo:O a great crow#, which no man
was able to n'mber, o't of all nations an# tribes an# peoples an#
tong'es, stan#ing before the throne an# before the 0amb, #resse# in
white robes5 an# there were palm branches in their han#s+ !0 An#
they :eep on crying with a lo'# voice, sayingA 9$alvation 7we owe8
to o'r 2o#, who is seate# on the throne, an# to the 0amb+;
!! An# all the angels were stan#ing aro'n# the throne an# the el#ers
an# the fo'r living creat'res, an# they fell 'pon their faces before
the throne an# worshipe# 2o#, !2 sayingA 9AmenO 4he blessing an#
the glory an# the wis#om an# the than:sgiving an# the honor an#
the power an# the strength 7be8 to o'r 2o# forever an# ever+
Amen+;
!@ An# in response one of the el#ers sai# to meA 94hese who are
#resse# in the white robes, who are they an# where #i# they come
from(; !/ $o right away 3 sai# to himA 96y lor#, yo' are the one
that :nows+; An# he sai# to meA 94hese are the ones that come o't
of the great trib'lation, an# they have washe# their robes an# ma#e
them white in the bloo# of the 0amb+ != 4hat is why they are before
the throne of 2o#5 an# they are ren#ering him sacre# service #ay
an# night in his temple5 an# the 1ne seate# on the throne will
sprea# his tent over them+ !6 4hey will h'nger no more nor thirst
anymore, neither will the s'n beat #own 'pon them nor any
scorching heat, !) beca'se the 0amb, who is in the mi#st of the
throne, will shepher# them, an# will g'i#e them to fo'ntains of
waters of life+ An# 2o# will wipe o't every tear from their eyes+;
>"evelation )A!C!) GW4?
3n "evelation !/A!C= the !//,000 are seen on 6o'nt Vion, b't the 2reat Crow# is not in sight+
! An# 3 saw, an#, loo:O the 0amb stan#ing 'pon the 6o'nt Vion,
an# with him a h'n#re# an# fortyCfo'r tho'san# having his name
an# the name of his %ather written on their forehea#s+ 2 An# 3 hear#
a so'n# o't of heaven as the so'n# of many waters an# as the so'n#
of lo'# th'n#er5 an# the so'n# that 3 hear# was as of singers who
accompany themselves on the harp playing on their harps+ @ An#
they are singing as if a new song before the throne an# before the
fo'r living creat'res an# the el#ers5 an# no one was able to master
that song b't the h'n#re# an# fortyCfo'r tho'san#, who have been
bo'ght from the earth+ / 4hese are the ones that #i# not #efile
themselves with women5 in fact, they are virgins+ 4hese are the ones
that :eep following the 0amb no matter where he goes+ 4hese were
bo'ght from among man:in# as firstfr'its to 2o# an# to the 0amb,
= an# no falsehoo# was fo'n# in their mo'ths5 they are witho't
blemish+
4he 'n#erlying symbolic components are n'mero's+ %irst, "ev+ )A/C< states that the !//,000 came from
every tribe of the 3sraelites an# then lists the names of what appear to be the original twelve tribes, b't
are not+ As the JehovahLs Witnesses point o't, 9there never was a tribe of Joseph, the tribes of Ephraim
an# Dan are not incl'#e# in the list here, an# the 0evites were set asi#e for service in connection with
the temple b't were not rec:one# as one of the twelve tribes+ $ee G'mbers !A/C!6; >:easonin5 !66,
!6)?+ As s'ch, the JehovahLs Witnesses view the twelve tribes of the !//,000 symbolically+
$econ#ly, the seale# !//,000 liste# are Jews, yet the JehovahLs Witnesses regar# this as symbolic as
well for they believe they are comprise# of both Jews an# gentiles >:easonin5, !66, !6)?+
4hir#, whereas the liste# !//,000 are ma#e 'p of twelve #istinct gro'ps of twelve tho'san# members
each, the JehovahLs Witnesses also regar# these n'mbers as symbolic+ 4hey have never classifie# or
categoriEe# those who go to heaven in twelve gro'ps of !2,000 yet are J'ic: to calc'late them literally
to arrive at !//,000 >!2 x !2,000 P !//,000?+
%o'rth, the 9seal on the forehea#s of the servants; >"ev+ )A@?, an# the 0amb an# -is %atherLs names
which are written on the forehea#s of the !//,000 >"ev+ !/A!? represent fig'ratively, for the JehovahLs
Witnesses, 2o#Ls final approval+ 3n their wor#s, 92o#Ls holy spirit serves as a seal that gives those
seale# a to:en in a#vance of their inheritance, a heavenly one; >Insi5ht, 2=@, 2=/?+ 3t is symbolic+
%ifth, "evelation )A/ literally states that the !//,000 elect are virgin menA 94hese are the ones that #i#
not #efile themselves with women5 in fact they are virgins+; *'t as anyone familiar with the JehovahLs
Witnesses :nows, the !//,000 are comprise# of men an# women, marrie# an# single5 they regar# these
provisions symbolically as well+
$ixth, a##itional evi#ence that the !//,000 n'mber is not to be ta:en literally is fo'n# at 2alatians
@A26C2. an# "omans .A6C< where the apostle &a'l ma:es clear that those who are rewar#e# with
heaven #'e so in part as a conseJ'ence of 2o#Ls promise to the patriarch Abraham, an# that the
!//,000 heirs to the heavenly promise by virt'e of faith are co'ntless, witho't n'mber, as n'mero's as
the stars in the s:y+
26 H1K are all, in fact, sons of 2o# thro'gh H1K" faith in Christ
Jes's+ 2) %or all of H1K who were baptiEe# into Christ have p't on
Christ+ 2< 4here is neither Jew nor 2ree:, there is neither slave nor
freeman, there is neither male nor female5 for H1K are all one
7person8 in 'nion with Christ Jes's+ 2. 6oreover, if H1K belong to
Christ, H1K are really AbrahamLs see#, heirs with reference to a
promise+ >2alatians @A26C2. GW4?+
AbrahamLs see# C #escen#ant heirs accor#ing to the promise C are also i#entifie# at "omans .A6C<
where &a'l ma:es clear that the heirs to the heavenly promise are not limite# to fleshly 3srael+
6 -owever, it is not as tho'gh the wor# of 2o# ha# faile#+ %or not
all who 7spring8 from 3srael are really 93srael+; ) Geither beca'se
they are AbrahamLs see# are they all chil#ren, b'tA 9What will be
calle# Qyo'r see#L will be thro'gh 3saac+; < 4hat is, the chil#ren in
the flesh are not really the chil#ren of 2o#, b't the chil#ren by the
promise are co'nte# as the see#+ >"om+ .A6C< GW4?+
&a'l is referring to 2enesis !=A= where 2o# promise# Abraham that he wo'l# ma:e his #escen#ants
li:e the stars of the s:y, a promise that wo'l# event'ally exten# beyon# fleshly 3srael an# encompass
Christians+
= -e now bro'ght him o'tsi#e an# sai#A 90oo: 'p, please, to the
heavens an# co'nt the stars, if yo' are possibly able to co'nt them+;
An# he went on to say to himA 9$o yo'r see# will become+; >2en+
!=A= GW4?+
4his Abrahamic promise was reaffirme# an# reco'nte# by AbrahamLs gran#son Jacob while praying to
2o# for #eliverance from his brother Esa'+
9KnJ'estionably 3 shall #eal well with yo' an# will constit'te yo'r
see# li:e the grains of san# of the sea which cannot be n'mbere#
for m'ltit'#e+; >2en+ @2A!2 GW4?+
2iven these verses it is #iffic'lt to imagine how the heirs to the heavenly promise n'mber a mere
!//,000+ 4hey #o not+ 4hey will be co'ntless, vast5 large in act'al n'mbers yet small in proportion to
the billions who have ever inhabite# earth+ GeverCtheCless, the JehovahLs Witnesses co'nter that those
co'ntless heavenCbo'n# in#ivi#'als are co'ntless beca'se they co'l# not be co'nte# at that time+
92o# reveale# the p'rpose an# accomplishments of the Abrahamic
covenant, saying that thro'gh Abraham the see# of promise wo'l#
come5 this see# wo'l# possess the gate of his enemies5 AbrahamLs
see# thro'gh 3saac wo'l# n'mber many, 'nco'ntable to man at that
time+; >Insi5ht, =22?+
Well, 3 s'ppose they are correct in the sense that the heirs to the promise co'l# not be co'nte# so many
tho'san#s of years ago beca'se they ha# not yet been born, an# therefore there was nobo#y to co'nt,
b't thatLs not what the Almighty meant+ "egar#less of the 'ltimate co'nt it seems evi#ent that the heirs
to the promise will event'ally #warf a mere !//,000+ Even the 3sraelites who n'mbere# in the millions
were referre# to as being as n'mero's as the stars >De't+ !A!0?+
$eventh, that the !//,000 is not an exact n'mber is ma#e manifest by Jes'sL statement that the
patriarchs Abraham, 3saac an# Jacob will also be in heavenA
!! *'t 3 tell H1K that many from eastern parts an# western parts
will come an# recline at the table with Abraham an# 3saac an#
Jacob in the :ing#om of the heavens5 D >6att+ <A!! GW4?+
Central to the JehovahLs WitnessesL beliefs is the #octrine that the 9Ming#om is in heaven, not earth;
>GW4 at !6=@? an# that neither the patriarchs, ancient prophets or anyone before the time of Christ
goes to heaven+ Het somehow, in an effort to #islo#ge the patriarchs from heaven an# #isavow the
wor#s of Christ they theoriEe that this banJ'et in the :ing#om of heaven is act'ally on earth+
4he inspire# writer of -ebrews also state# that the patriarchs an# other men of ol# so'ght a heavenly
rewar#, not earthly, an# that this heavenly #estination was achieve# on the basis of their faith+
3n faith #ie# all these, not having receive# the promises, b't from
afar having seen them, an# having been pers'a#e#, an# having
sal'te# 7them8, an# having confesse# that strangers an# soFo'rners
they are 'pon the earth, !/ for those saying s'ch things ma:e
manifest that they see: a co'ntry5 !=an# if, in#ee#, they ha# been
min#f'l of that from which they came forth, they might have ha# an
opport'nity to ret'rn, !6 6ut now the1 lon2 for a 6etter that is
an heavenl1 wherefore 7o4 is not asha3e4 of the3 to 6e
calle4 their 7o4 for "e 4i4 prepare for the3 a cit1 888 7-eb+
!!A!@C!6 Ho'ng's 0iteral 4ranslation5 also G3S >a better co'ntryTa
heavenly one?, GA$ >a better co'ntry, that is, a heavenly one?, G04
>heavenly homelan#?, MJS >a better co'ntry, that is, an heavenly?,
E$S >a better co'ntry, that is, a heavenly one?, A$S >a better
co'ntry, that is, a heavenly?8+
GoneCtheCless, the JehovahLs Witnesses teach, incorrectly, that Abraham, 3saac an# Jacob will not go,
an# never wante# to go, to heaven+ 4his is 'n#erstan#able beca'se to conce#e otherwise wo'l#
completely ero#e their !//,000 theory+
Who are the 9righteo's; that are to be res'rrecte#( 4hese will
incl'#e faithf'l servants of 2o# who live# before Jes's Christ came
to earth+ 6any of these persons are mentione# by name in -ebrews
chapter !!+ 4hey #i# not hope to go to heaven, b't hope# to live
again on earth >0ive %orever, !.<., "es'rrection C for Whom( An#
Where( !)2, 20?+
3f they ha# :ept remembering an# longing for the place they ha#
left, they wo'l# have ha# an opport'nity to ret'rn+ *'t they were
reaching o't for a better place C 'ltimately life on para#ise earth
'n#er 2o#Ls heavenly :ing#om+ C -ebrews !!A!=,!6+ >W./ =I!= @0,
Coping With -omesic:ness in 2o#Ls $ervice?+
An# there is no J'estion abo't the spirit'al strength of those men
an# women of faith liste# in -ebrews chapter !!+ Gone of those
were 9born again+; All of them loo:e# forwar# to 9a better
res'rrection 7to life 'n#er 2o#Ls :ing#om8 right here on this earth+ C
-ebrews !!A@=+ >W<2 2I!c 2. 9*orn Again; C 6anLs &art an# 2o#Ls
&art?+
3t is #iffic'lt to believe that millions of JehovahLs Witnesses, perhaps 'nwittingly, believe this witho't
blin:ing an eye an# completely ignore the clear wor#s of $cript're5 b't they #o+ GeverCtheCless,
beca'se at a minim'm Abraham, 3saac an# Jacob will go to heaven, the !//,000 is symbolic an#
n'mbers at least !//,00@+ 4he final n'mber cannot be ascertaine#, b't is co'ntless in the sense that it
will be in the millions+
Eighth, the JehovahLs WitnessesL congregation of !//,000 who were an# are on earth incl'#e# Jes's as
one of their spirit'al brothers+ -e is the high priest an# li:e any high priest or pastor, #eacon or bishop,
is a fellow member of that comm'nity+ 4he JehovahLs Witnesses recogniEe as m'chA
4he inspire# application of Davi#Ls wor#s recor#e# at &salm 22A22
to Jes's Christ at -ebrews 2A!2 shows that the term 9congregation;
can be applie# to incl'#e the hea# thereof, Jes's Christ+ &artly
J'oting Davi#, the writer to the -ebrews state#A 9%or both he who
is sanctifying an# those who are being sanctifie# all stem from one,
an# for this ca'se he 7Jes's Christ8 is not ashame# to call them
Qbrothers,L as he saysA 3 will #eclare yo'r name to my brothers5 in
the mi##le of the congregation 3 will praise yo' with song; >-eb+
2A!!, !2?+ >Insi5ht, /.<?+
*'t if only !//,000 go to heaven, then the spirit'ally anointe# while on earth wo'l# n'mber only
!/@,..., an# in heaven they wo'l# n'mber !//,00! #'e to the incl'sion an# then excl'sion of Christ in
that congregation, who as the 0amb in heaven at "evelation !/A! is seen as stan#ing apart from his
brothers+ 4he !//,000 cannot be ta:en literally+ 4heir congregation cannot be one bo#y on earth an#
another in heaven+
Christians have recogniEe# the symbolic nat're of the !//,000 for #eca#es+ 3t is 9D the sJ'are of
twelve a tho'san# fol#, a symbol of the completeness of 2o#Ls &eople; >G+ 4'rner, Peake=s
%ommentary on the Bible 70on#onA Gelson an# $ons, 0t#+, !.6/8, !0=0? >Peake=s %ommentary?+
Ginth, the JehovahLs Witnesses ma:e essentially five arg'ments in s'pport of #isting'ishing the
!//,000 from the 2reat Crow#, an iss'e which goes beyon# the scope of this paper beca'se we are
concerne# here not so m'ch with whether the !//,000 an# the 2reat Crow# are the same or not, b't
whether the 2reat Crow# is stan#ing on earth p'rs'ant to an earthly salvation plan, or in heaven before
2o#Ls throne+ 4he JehovahLs WitnessesL arg'ment that the !//,000 an# 2reat Crow# are not the same
can be fo'n# at pp+ ..6C..) of their Insi5ht into the 2oly /cri&tures for those intereste#+ 4hey go to
great length to :eep these two gro'ps separate an# go so far as to greatly mischaracteriEe $cript're in
this regar#+
"ev+ )A., !0A 9After these things 7after the apostle John saw the f'll
n'mber of 9seale#; ones who ha# been 9bo'ght from the earth; to
be with Christ on heavenly 6o'nt Vion5 see "evelation )A@, /5
!/A!C@8 3 saw, an#, loo:O A great crow#, D; >:easonin5, !66?+
4his is false beca'se at no time #oes John ever see the !//,000 an# 2reat Crow# together at the same
time or on the same page+ 3n "evelation chapter ) he only hears the n'mber of the seale# !//,000 in an
earthly vision as fo'r angels stan# at the fo'r corners of the earth, an# then sees the 2reat Crow#+ 3n
chapter !/ where John sees the !//,000 on 6o'nt Vion he #oes not see the 2reat Crow#+ 4hese two
sightings are separate# by six chapters an# n'mero's apocalyptic events, an# for many other reasons, a
strong arg'ment can be ma#e that the !//,000 an# the 2reat Crow# are the same+
*'t the main iss'e here is not whether the !//,000 an# 2reat Crow# in heaven are #istinct gro'ps or
the same entity, b't whether the 2reat Crow# which 9stoo# before the throne in heaven; is act'ally
stan#ing on earth in an 9approve# con#ition+; As will be expan#e# 'pon below, the 2reat Crow#
stan#ing on earth rather than in heaven is core to the JehovahLs WitnessesL salvation #octrine5 witho't it
they have no claim to legitimacy, no religion+ %or ..+....._ of the worl#Ls pop'lation C as a member
of the s'rviving 2reat Crow# or the 20 billion res'rrecte# C salvation is an earthly, fleshly aspiration,
accor#ing to the Jehovah's Witnesses+
4enth, in a#monishing the scribes an# &harisees, Jes's sai#A
+++yo' hypocrites+ Ho' loc: the :ing#om of heaven before h'man
beings+ Ho' #o not enter yo'rselves, nor #o yo' allow entrance to
those trying to enter+ >6atthew 2@A!@ GA*?
A; 'ecause the earth shall 6e 4estro1e4 the resurrecte4 an4 the 7reat Crow4 cannot 6e rule4
over 61 the *--KKK fro3 heaven
Eleventh, the 2ree: wor# basile'o 9to reign,; #oes not only mean to 9r'le over a people+; 3t is often
'se# as metaphor, s'ch as to 9reign in life; >"om+ =A!)? where Qshall reign in lifeL in#icates the activity
of life in fellowship with Christ in -is sovereign power, reaching its f'llness hereafter5 ! Cor+ /A<D;
>SineLs, =2?+ 1ne can also reign over sin >"om+ 6A!2?+ 2race can also reign >"om+ =A2!?+ With this in
min# it #oes not a'tomatically or logically follow that there m'st be someone over whom the !//,000
reign on earth in the same way that contemporary governments r'le over a people in to#ayLs worl#+
As a matter of fact, even tho'gh the Jehovah's Witnesses claim that the *ible #oes not tell 's what the
!//,000 will #o after the tho'san# year reign is over, "evelation 22A@,/ informs 's that 2o#'s servants
will worship him an# Wshall reign forever an# ever+W *'t reign over who( 4hey claim that at that time
no one will stan# between 2o# an# man, most certainly not Jes's >Insi5ht, !)0?5 the :ing#om will have
been han#e# over, #eath will be no more an# man will be forever perfect+
*'t if that is tr'e the wor# WreignW cannot mean to r'le over h'mans on earth, especially on an earth
#estine# for fire an# complete #estr'ction which is ma#e clear by 2 &eter @A!0,!!A W*'t the #ay of the
0or# will come li:e a thief, an# then the heavens will pass away with a mighty roar an# the elements
will be #issolve# by fire an# the earth an# everything in it will be fo'n# o't+ +++ everything is to be
#issolve# this way,W >GA*5 W4otal #estr'ction is ass'me# >!!?,W notes @,!0?+ W+++the heavens will be
#estroye# by b'rning, an# the elements will melt with intense heatW >2 &eter @A!2?+ W*'t by -is wor#
the present heavens an# earth are being reserve# for fire, :ept for the #ay of F'#gment an# #estr'ction
of 'ngo#ly menW >2 &eter @A)?+ &eter's warning reemphasiEe# Vephaniah's warning, where the ancient
prophet transmitte# the Almighty's wor#s, W3 will 'tterly cons'me all things from off the face of the
gro'n#, saith Jehovah+ 3 will cons'me man an# beast5 3 will cons'me the bir#s of the heavens, an# the
fishes of the sea, an# the st'mbling bloc:s with the wic:e#5 an# 3 will c't off man from off the face of
the gro'n#, saith JehovahW >Vephaniah !A2,@?
Complete #estr'ction of man on earth is inten#e#+ W 4heir bloo# will be po're# o't li:e #'st an# their
entrails li:e #'ng+ !< Geither their silver nor their gol# will be able to save them on the #ay of the
01"DLs wrath+; 3n the fire of his Fealo'sy the whole earth will be cons'me#, for he will ma:e a s'##en
en# of all who live on the earth >Vephaniah !A!), !<?+ 4he Jehovah's Witnesses theory that they alone,
their great crow#, will s'rvive Armage##on an# be r'le# from heaven by the !//,000 is simply not in
accor# with $cript're+
2rante#, the Jehovah's Witnesses #on't believe the earth will be #estroye# an# base this teaching in
large part on &salm @)A2. where the psalmist wrote, W4he F'st will possess the lan# >earth? an# live in it
forever+W -owever, the earth Wwears o't li:e a garment >3sa+ =!A6?, so the wor# WforeverW is hyperbole,
an# nothing here in#icates that there won't be a hiat's, or brea:, in the earth's habitation+ &salm @)A2.
#oes not say man will inherit the earth contin'o'sly witho't interr'ption, an# "evelation 2!A!0,2)
s'ggests that reconstit'te#, glorifie# man, witho't the warts, will come bac: #own o't of heaven
sometime in the f't'reA W-e too: me in spirit to a great high mo'ntain an# showe# me the holy city
Jer'salem coming #own o't of heaven from 2o#+W W1nly those will enter whose names are written in
the 0amb's boo: of life+W
Act'ally, the earth has experience# significant #isr'ptions evi#ence# by the annihilation of the
#inosa'rs an# great floo# of Goah's #ay+ "emember, we are #ealing with geologic time, an# cycling
thro'gh another ice age that wo'l# wipe off the postCapocalyptic mess left in the wa:e of Armage##on
is entirely within reason5 it is more reasonable than han#ing the 2reat Crow# brooms an# haECmat s'its
an# or#ering them to restore the earth into a para#ise+
6ore to the point is &eter's comparison of the earth's pen#ing fiery #estr'ction to the great floo# which
is a real, not metaphorical, example of earth's fate as #etaile# at 2 &eter @A=C!@A W4hey #eliberately
ignore the fact that the heavens existe# of ol# an# earth was forme# o't of water an# thro'gh water by
the wor# of 2o#5 thro'gh these the worl# that then existe# was #estroye#, #el'ge# with water+ 4he
present heavens an# earth have been reserve# by the same wor# of fire :ept for the #ay of F'#gment
an# of #estr'ction of the go#less+W Jes's li:ewise ma#e it :nown that 'ltimate #estr'ction will be
mo#ele# after the #estr'ction of $o#om an# 2omorrah, where 0':e !)A2. ma:es it ab'n#antly clear
2o# #estroye# them all+ 4hat man's governments are change# in the process goes witho't saying+
"emember, W+++he was seate# on the throne an# sai#, W*ehol#, 3 am ma:ing all thin2s new+ >"ev+ 2!A=?+
4o Wreign,W then, m'st mean to reign in life or over sin, an# ol#Cworl# government mo#els s'ch as :ing
Davi#'s r'le over 2o#'s people #o not necessarily apply to a new worl#, a new earth an# a new
creation+ As a point of interest, this is the meaning ascribe# to the concept of WreignW by the Catholic
ch'rch+
0i:e other n'merical val'es in this boo:, the tho'san# years are not
to be ta:en literally5 they symboliEe the long perio# of time between
the chaining 'p of $atan >a symbol for Christ's res'rrection victory
over #eath an# the forces of evil? an# the en# of the worl#+ D'ring
this time 2o#'s people share in the glorio's reign of 2o# that is
present to them by virt'e of their baptismal victory over #eath an#
sin5 cf "om 6, !C<5 Jn =, 2/C2=5 !6, @@5 ! Jn @,!/5 Eph 2,!+ >GA*,
note "ev+ 20A!C6?
%inally, if the 2reat Crow# is in heaven an# not on earth as the Jehovah's Witnesses claim, the !//,000
cannot r'le over them as earthly s'bFects+
###8 The 7reat Crow4 of !evelation ,>. stan4in2 6efore 7o4Bs throne in heaven an4
6efore the La36 is not stan4in2 on earth 3erel1 in an Aapprove4 con4itionB 6ut is
in heaven contrar1 to the Jehovah's Witnesses' teachin2s8
%irst, "evelation )A. provi#esA 9After these things 3 saw, an#, loo:, a great crow# which no man was
able to n'mber, o't of all nations an# tribes an# peoples an# tong'es, stan#ing before the throne an#
before the 0amb D+; As with the 2reat Crow#, "evelation !/A! also has the !//,000 stan#ing in
heaven with the 0amb, Jes's Christ+ 9An# 3 saw, an#, loo:O 4he 0amb stan#ing 'pon 6o'nt Vion, an#
with him a h'n#re# an# fortyCfo'r tho'san#+;
4he 2ree: verb histemi C to stan# or stan#ing C is 'se# for both gro'ps of in#ivi#'als, b't whereas the
!//,000 are regar#e# as physically >as spirit'al creat'res? stan#ing in the #irect presence of the 0amb
in heaven, the JehovahLs Witnesses believe the 2reat Crow# on the other han# are act'ally on earth an#
stan# only metaphorically before 2o#5 they are stan#ing in an approve# con#ition, or position, in the
sight of 2o# only+ 4he Jehovah's Witnesses are aware of their con'n#r'm+
4his poses the J'estionA if the 9great crow#; are persons who gain
salvation an# remain on earth, how co'l# they be sai# to be
Qstan#ing before 2o#Ls throne an# before the 0ambL( >"e )A.? 4he
position of Qstan#ingL is sometimes 'se# in the *ible to in#icate the
hol#ing of a favore# or approve# position in the eyes of one in
whose presence the in#ivi#'al or gro'p stan#s+ >&s !A=5 =A=5 &r
22A2., A45 0' !A!.?+ 3n fact, in the previo's chapter of "evelation,
9the :ings of the earth an# the topCran:ing ones an# the military
comman#ers an# the rich an# the strong ones an# every slave an#
every free person; are #epicte# as see:ing to hi#e themselves 9from
the face of the 1ne seate# on the throne an# from the wrath of the
0amb, beca'se the great #ay of their wrath has come, an# who is
able to stan#(; "e 6A!=C!)5 compare 0' 2!A@6?+ 3t th's appears that
the 9great crow#; is forme# of those persons who have been
preserve# #'ring that time of wrath an# who have been able to
9stan#; as approve# by 2o# an# the 0amb+ >3nsight, ..)?+
-owever, it is noteworthy that the #efinition of histemi >stan#ing or to stan#? #oes not contain the
notion of a Qfavore# or approve# positionL or con#ition accor#ing to the entry for histemi or a #erivative
&aristemi, in #ine=s %om&lete '(&ository Dictionary of )ld and *ew +estament ,ords >#ine=s 7reek
Dictionary?+ An# as to its application at "evelation 6A!=C!), which they cite, those #epicte# as hi#ing
themselves are abo't to be #estroye#, so they can har#ly be sai# to be stan#ing or see:ing to stan# in an
Wapprove# con#itionW before 2o#+ 1ther translations ren#er the wor# 9withstan#+; >GA*?+
$econ#ly, the 2reat Crow# cannot be stan#ing in an approve# con#ition on earth beca'se "evelation
.A!C6 #etails the acco'nt of the %ifth 4r'mpet where loc'sts, given the power of scorpions, are
instr'cte# to torment an# harm all those on earth who #o not have the 9seal of 2o# on their forehea#s+;
! An# the fifth angel blew his tr'mpet+ An# 3 saw a star that ha#
fallen from heaven to the earth, an# the :ey of the pit of the abyss
was given him+ 2 An# he opene# the pit of the abyss, an# smo:e
ascen#e# o't of the pit as the smo:e of a great f'rnace, an# the s'n
was #ar:ene#, also the air, by the smo:e of the pit+ @ An# o't of the
smo:e loc'sts came forth 'pon the earth5 an# a'thority was given
them, the same a'thority as the scorpions of the earth have+ / An#
they were tol# to harm no vegetation of the earth nor any green
thing nor any tree, b't only those men who #o not have the seal of
2o# on their forehea#s+ = An# it was grante# the 7loc'sts8, not to
:ill them, b't that these sho'l# be tormente# five months, an# the
torment 'pon them was as torment by a scorpion when it stri:es a
man+ 6 An# in those #ays the men will see: #eath b't will by no
means fin# it, an# they will #esire to #ie b't #eath :eeps fleeing
from them+ >"ev+ .A!C6 GW4?+
Accor#ing to the JehovahLs Witnesses only the !//,000 have the seal of 2o# on their forehea#s, not the
2reat Crow# or anyone else+
2 An# 3 saw another angel ascen#ing from the s'nrising, having a
seal of 7the8 living 2o#5 an# he crie# with a lo'# voice to the fo'r
angels to whom it was grante# to harm the earth an# the sea, @
sayingA 9Do not harm the earth or the sea or the trees, 'ntil after we
have seale# the slaves of o'r 2o# in their forehea#s+; / An# 3 hear#
the n'mber of those who were seale#, a h'n#re# an# fortyCfo'r
tho'san#, seale# o't of every tribe of the sons of 3sraelAD+ >"ev+
)A2C/ GW4?
*eca'se the torment on the 2reat Crow# an# others is to be so great that they will see: #eath it is
#iffic'lt to imagine that the 2reat Crow# is stan#ing on earth in an approve# con#ition before 2o#+
4hir#, one of the twentyCfo'r el#ers in heaven 'pon seeing the 2reat Crow# comments 9where #i# they
come from(; >"ev+ )A!@?, which s'ggests they arrive# from someplace else, namely earth+
%o'rth, the JehovahLs Witnesses #eny the 2reat Crow#Ls presence in heaven beca'se 9"evelation #oes
not say of them, as it #oes of the !//,000 that they are bo'ght from the earth; to be with Christ on
heavenly 6o'nt Vion+ "ev !/A!C@+; >:easonin5, !6)? *'t the JehovahLs Witnesses are rea#ing
$cript're too narrowly an# ass'me that the 2reat Crow# an# !//,000 are separate+ 3f, as mentione#
above, a strong arg'ment can be ma#e that the !//,000 an# the 2reat Crow# are the same C a
J'alitative i#entification of that large m'ltit'#e C then the 2reat Crow# has in#ee# been bo'ght from
the earth beca'se they are the !//,000 an# represent all Christian people, which is the view ta:en by
the "oman Catholic Ch'rch >"evelation !/A/, notes GA*?+
%'rthermore, it is not the !//,000 alone who were ransome# or bo'ght by Jes'sL bloo#+ 4he JehovahLs
Witnesses #isting'ish the 2reat Crow# from the !//,000 by the fact that the 2reat Crow# were of all
nations, tribes, peoples an# tong'es+ *'t accor#ing to "evelation =A. this incl'#es the !//,000 who
also are of all nations, tribes, peoples an# tong'es+ >"easoning, !6<?+
. An# they sing a new song, sayingA 9Ho' are worthy to ta:e the
scroll an# open its seals, beca'se yo' were sla'ghtere# an# with
yo'r bloo# yo' bo'ght persons for 2o# o't of every tribe an#
tong'e an# people an# nation, !0 an# yo' ma#e them to be a
:ing#om an# priests to o'r 2o#, an# they are to r'le as :ings over
the earth+; >"ev+ =A. GW4?+
0astly, "evelation )A!= ma:es it ab'n#antly clear that the 2reat Crow#, their robes also washe# by the
bloo# of Christ, is in heaven beca'se that is where 2o#Ls temple an# his throne are5 the 2reat Crow# is
seen in -is temple where they worship -im #ay an# night+
!= 4hat is why they are before the throne of 2o#5 an# they are
ren#ering him sacre# service #ay an# night in his temple5 an# the
1ne seate# on the throne will sprea# his tent over them+ >"ev+ )A!=
GW4?+
4he psalmist at &salm !!A/ tells 's where 2o#Ls temple is an# where his throne is, an# by virt'e of
"evelation )A!= we :now where the 2reat Crow# stan#s worshiping the Almighty, namely, in heaven+
9Jehovah is in his temple,
Jehovah C in the heavens is his throne+;
#)8 The return of Jesus Christ to earth his Secon4 Co3in2 4i4
not occur in *.*-G nor 4i4 Jesus 6e2in to rule 7o4Bs ?in24o3 in
*.*-G "e 6e2an his rule in the first centur1 A8D8 an4 receive4
3ore than a su6si4iar1 share of the ?in24o3 of 7o48
Further3ore the first Nu423ent 4a1 4i4 not 6e2in in *.*- an4
the JehovahBs Witnesses have never separate4 the sheep :the
7reat Crow4; fro3 the 2oats on 6ehalf of 7o4 Al3i2ht18
A; The Jehovah's Witnesses li3it the Peternal $ew CovenantP of Jere3iah J*>J*=J- to Christ
an4 the *--KKKG this $ew Covenant ?in24o3 lasts appro5i3atel1 /KKK 1ears8 This is not a 'i6le
teachin28
4he JehovahLs Witnesses teach that there are two :ing#oms over which Christ r'les+ 4he first :ing#om
is calle# the 9:ing#om of the son of his love; >the Gew Covenant :ing#om? an# is a spirit'al :ing#om
with Christ as hea# over the !//,000 only+ 4his :ing#om was bro'ght into existence thro'gh the she#
bloo# of Christ 'n#er the Gew Covenant 2o# spo:e of thro'gh Jeremiah at Jeremiah @!A@!C@/ an#
ina'g'rate# at &entecost+ 1nly the !//,000, Christ an# 2o# are parties to the Gew Covenant with
Christ acting as me#iator for a short while+
4he Gew Covenant, an# pres'mably that :ing#om, expires when 9D all of the Q3srael of 2o#L >the
!//,000? are res'rrecte# to immortality in the heavens; >3nsight, =2/5 parenthesis a##e#?+ 4his means
that the eternal Gew Covenant, in f'rtherance of an# p'rs'ant to which Jes's gave his life, lasts
approximately two tho'san# years beca'se the res'rrection of the !//,000 began in !.!< an# will
concl'#e shortly >%lima( Book, !0@, 2))?+ 4he following is their #escription of the Gew Covenant
:ing#om+
EThe <in24o3 of the Son of "is Love8H 4en #ays after Jes'sL
ascension to heaven, on &entecost of @@ C+E+, his #isciples ha#
evi#ence that he ha# been 9exalte# to the right han# of 2o#; when
Jes's po're# o't holy spirit 'pon them+ >Ac !A<,.5 2A!C/, 2.C@@? 4he
9new covenant; th's became operative towar# them, an# they
became the n'cle's of a new 9holy nation,; spirit'al 3srael+ C -eb
!2A22C2/5 ! &et 2A., !05 2a 6A!6+
Christ was now sitting at his %atherLs right han# an# was the -ea#
over this congregation+ >Eph =A2@5 -eb !A@5 &hp 2A.C!!? 4he
$cript'res show that from &entecost @@ C+E+ onwar#, a spirit'al
:ing#om was set 'p over his #isciples+ When writing to the firstC
cent'ry Christians at Colossae, the apostle &a'l referre# to Jes's
Christ as alrea#y having a :ing#omA 972o#8 #elivere# 's from the
a'thority of the #ar:ness an# transferre# 's into the :ing#om of the
$on of his love+; Col !A!@5 compare Ac !)A6, )+
ChristLs :ing#om from &entecost of @@ C+E+ onwar# has been a
spirit'al one r'ling over spirit'al 3srael, Christians who have been
begotten by 2o#Ls spirit to become the spirit'al chil#ren of 2o#+
>Joh @A@, =, 6? When s'ch spiritCbegotten Christians receive their
heavenly rewar#, they will no longer be earthly s'bFects of the
spirit'al :ing#om of Christ, b't they will be :ings with Christ in
heaven+ C "e =A., !0+ >Insi5ht, !6.?+
4hese spiritCbegotten, anointe# brothers of Christ become 'n#erC
priests of the -igh &riest, 9a royal priesthoo#+; >! &e 2A.5 "e =A.,
!05 20A6? 4hese #o a priestly wor:, a 9p'blic service; >&hp 2A!)?,
an# are calle# 9ministers of a new covenant+; >2 Cor @A6? 4hese
calle# ones m'st follow ChristLs steps closely, faithf'lly, 'ntil
laying #own their lives in #eath5 Jehovah will then ma:e them a
:ing#om of priests, ma:ing them sharers in #ivine nat're an# will
rewar# them with immortality an# incorr'ption as Foint heirs in the
heavens with Christ+ >! &e 2A2!5 "o 6A@, /5 ! Cor !=A=@5 ! &et !A/5 2
&et !A/? 4he p'rpose of the covenant is to ta:e o't a people for
JehovahLs name as a part of AbrahamLs 9see#+; >Ac !=A!/? 4hey
become the 9bri#e; of Christ, an# are the bo#y of persons whom
Christ ta:es into a covenant for the Ming#om to r'le with -im+ >Joh
@A2.5 2 Cor !!A25 "e 2!A.5 0' 22A2.5 "e !A/C65 =A., !05 20A6? 4he
p'rpose of the new covenant reJ'ires that it contin'e in operation
'ntil all of the 93srael of 2o#; are res'rrecte# to immortality in the
heavens+ >Insi5ht, =2/?+
'; The Jehovah's Witnesses teach incorrectl1 that the real ?in24o3 of 7o4 the *.*- ?in24o3
6e2an in *.*- 6ut Jesus receive4 onl1 a Psu6si4iar1 shareP of this ?in24o38 "owever these two
?in24o3s are not separate ?in24o3s an4 such 4istinctions are 3ere fa6rications
4he secon# :ing#om, the real :ing#om of 2o#, is the 9:ing#om of o'r lor# an# of his Christ; >the !.!/
:ing#om?+ 3t began in !.!/ at 9the en# of the 9appointe# times of the nations; an# is over all man:in#
on earth; >Insi5ht, !6.5 :easonin5, .=C.)?+ 4he !.!/ :ing#om lasts forever+ 4he !.!/ :ing#om, or
92o#Ls :ing#om; over which Jes's began to r'le, is of 9greater proportions an# bigger #imensionsD;
than the Gew Covenant :ing#om, b't Jes's receive# only a 9s'bsi#iary share; in the !.!/ :ing#om of
2o#+
E<in24o3 of Our Lor4 an4 of "is Christ8H 4he apostle John,
writing towar# the close of the first cent'ry C+E+, foresaw thro'gh a
#ivine revelation the f't're time when Jehovah 2o#, by means of
his $on, wo'l# ma:e a new expression of #ivine r'lership+ At that
time, as in the time of Davi#Ls bringing the Ar: 'p to Jer'salem, it
wo'l# be sai# that Jehovah Qhas ta:en his great power an# beg'n
r'ling as :ing+ 4his wo'l# be the time for lo'# voices in heaven to
proclaimA 94he :ing#om of the worl# #i# become the :ing#om of
o'r 0or# an# of his Christ, an# he will r'le as :ing forever an#
ever+; C "e !!A!=, !)5 ! Ch !6A!, @!+
3t is 9o'r 0or#,; the $overeign 0or# Jehovah, who asserts his
a'thority over 9the :ing#om of the worl#,; setting 'p a new
expression of his sovereignty towar# o'r earth+ -e gives to his son,
Jes's Christ, a s'bsi#iary share in that Ming#om, so that it is terme#
9the :ing#om of o'r 0or# an# of his Christ+; 4his Ming#om is of
greater proportions an# bigger #imensions than 9the :ing#om of the
$on of his love,; spo:en of at Colossians !A!@+ 94he Ming#om of
the $on of his love; began at &entecost @@ C+E+ an# has been over
ChristLs anointe# #isciples5 9the :ing#om of o'r 0or# an# of his
Christ; is bro'ght forth at the en# of the 9appointe# times of the
nations; an# is over all man:in# on earth+ C 0' 2!A2/+ >3nsight,
!6.?+
4his ret'rn of Christ in !.!/ is the JehovahLs WitnessesL version of the $econ# Coming of Christ, or
a#vent of his presence >2ree: &arousia?, an# 'shers in the first of three F'#gment #ays mentione# at
6atthew 2=A@!C/6 where JehovahLs Witnesses 'ntil !..= were ta'ght that they were, thro'gh their
#oorCtoC#oor ministry, separating the earthLs sheep an# goats for F'#gment an# #estr'ction+
Kpon closer examination of $cript're, however, it is evi#ent that Christ #i# not ret'rn in !.!/ to
establish an# presi#e over 2o#Ls :ing#om5 Christ began his r'le of 2o#Ls :ing#om, over the entire
'niverse for that matter, in the first cent'ry A+D+ 4he !.!/ :ing#om cannot be separate# from the Gew
Covenant :ing#om establishe# by ChristLs bloo# in the first cent'ry+ An# any vali# a'thority or
relationship, or attrib'tes of the !.!/ :ing#om were grante# or realiEe# in the first cent'ry an# #erive#
from an# are gro'n#e# in the Gew Covenant an# the real :ing#om of 2o# relate# thereto+
ConseJ'ently, the JehovahLs Witnesses were gravely mista:en in believing that they were separating
the sheep from the goats on behalf of 2o# beca'se the F'#gment #ay of 6athew 2=A@!C/6 lies in the
f't're+
*; The *.*- ?in24o3 is pre3ise4 on a fault1 4ate 6ecause Jerusale3 was not 4estro1e4 in OK,
'8C8
%irst, incontrovertible archeological, historical an# script'ral evi#ence proves that Jes's Christ co'l#
not have ret'rne# in !.!/+ 4he JehovahLs Witnesses #erive the year !.!/ by co'nting forwar# 2,=20
years from the #ate *abylon allege#ly #estroye# Jer'salem in 60) *+C+ Jer'salem, however, was not
#estroye# in 60) *+C+ b't in =<)I=<6 *+C+ an# the JehovahLs Witnesses are 'nable to provi#e a single
shre# of evi#ence to the contrary+ 4he iss'es are n'mero's an# beyon# the scope of this paper, b't
serio's st'#ents are enco'rage# to rea# the accompanying online article 9Why the JehovahLs Witnesses
are wrong believing that Jer'salem was #estroye# in 60) *+C+E+; at
httpAII!//000+!!0mb+comI60)Iin#ex+html
/; The Jehovah's Witnesses' *.*- 4ate is 6i6licall1 unsupporta6le
$econ#, "evelation !!A!= >E$S?, which the JehovahLs Witnesses base the establishment of their !.!/
:ing#om on, is chronologically 'ns'stainable+ 3t provi#es in part 94he :ing#om of the worl# has
become the :ing#om of o'r 0or# an# of his Christ, an# he shall reign forever an# ever,; b't the events
in this verse happen after the beginning of the 2reat 4rib'lation, not ninety years before+ 3t is heral#e#
by the seventh tr'mpet, after the six seals are opene#, the !//,000 are seale#, the six tr'mpets are
blown an# secon# woe has passe#, all of which still lies in the f't're+ 4hen the seventh angel blows his
tr'mpet+ %'rthermore, "evelation !!A!=C!< occ'rs after the two witnesses at !!A!C!2 are commissione#
an# ta:en 'p to heaven which the JehovahLs Witnesses claim happene# in the !.@0s, after !.!/+
J; The Secon4 Co3in2 of Christ is a future event
4hir#, the tr'e $econ# Coming of Christ >&arousia? ta:es place after the 2reat 4rib'lation, not years
before as the JehovahLs Witnesses conten#+
2! for then there will be great trib'lation s'ch as has not occ'rre#
since the worl#Ls beginning 'ntil now, no, nor will occ'r again+
>6att+ 2/A2!?
3mme#iately after the trib'lation of those #ays the s'n will be
#ar:ene#, an# the moon will not give its light, an# the stars will fall
from heaven, an# the powers of the heavens will be sha:en+ >6att+
2/A2.?
4his reference to ChristLs ret'rn 9imme#iately; >2ree: eutheos meaning #irectly, i+e+, at once or soon,
straightaway, forthwith 7#ine=s8?, follows the pen#ing 2reat 4rib'lation, not the trib'lation Jer'salem
experience# when it was #estroye# by "ome in )0 A+D beca'se the pen#ing 2reat 4rib'lation shall be
the worst that will ever be+ $ince the sla'ghter of the 20th cent'ry worl# wars ma:es Jer'salemLs
#estr'ction pale in comparison, ChristLs $econ# Coming still awaits man:in#+
-; Christ ha4 all authorit1 when he ascen4e4G he 4i4 not receive a su6si4iar1 share *.KK 1ears
later
%o'rth, Christ #i# not wait !,.00 years to receive a mere 9s'bsi#iary share; of 2o#Ls :ing#om+ -e
receive# it all when he rose from the #ea# an# ascen#e# to the throne in heaven to sit at 2o#Ls right
han#+
!< An# Jes's approache# an# spo:e to them, sayingA 9All a'thority
has been given me in heaven an# on the earth+ >6att+ 2<A!< GW4?
!0 An# so H1K are possesse# of a f'llness by means of him, who is
the hea# of all government an# a'thority+ >Col+ 2A!0 GW4?
4he Jehovah's Witnesses' version of the temporary Gew Covenant :ing#om an# their !.!/ s'bsi#iary
:ing#om which are not separate :ing#oms at all, p'rs'ant to Ephesians !A20, 22+
+++ which he wor:e# in Christ, raising him from the #ea# an# seating
him at his right han# in the heavens, far above every principality,
a'thority, power an# #ominion, an# every name that is name# not
only in this age b't also in the one to come+ An# he p't all things
beneath his feet, +++ >GA*?
4his $cript're ren#ers their temporary Gew Covenant invali# beca'se it clearly states that Christ's
:ing#om a'thority an# power applies to the next age an# covers more than the !//,000+ An#, Christ's
share in the !.!/ :ing#om is total, not partial, an# that r'le began in the first cent'ry after he ascen#e#
an# was seate# at 2o#'s right han#, not !.!/+
0; Christ 6e2an to rule 7o4's ?in24o3 in the first centur1 not *.*-
%ifth, Colossians 2A!0 clearly in#icates that Jes's #i# not wait 'ntil !.!/ to become hea# of every
principality an# power, b't ass'me# that role in the first cent'ry, an# therefore the JehovahLs
WitnessesL reliance on "evelation !2A)C!2 is misplace# beca'se these verses ma:e no reference to
when Christ began to r'le, or that it began in !.!/+
) An# war bro:e o't in heavenA 6iZchaYel an# his angels battle#
with the #ragon, an# the #ragon an# its angels battle# < b't it #i#
not prevail, neither was a place fo'n# for them any longer in
heaven+ . $o #own the great #ragon was h'rle#, the original
serpent, the one calle# Devil an# $atan, who is mislea#ing the entire
inhabite# earth5 he was h'rle# #own to the earth, an# his angels
were h'rle# #own with him+ !0 An# 3 hear# a lo'# voice in heaven
sayA
Gow have come to pass the salvation an# the power an# the
:ing#om of o'r 2o# an# the a'thority of his Christ, beca'se the
acc'ser of o'r brothers has been h'rle# #own, who acc'ses them
#ay an# night before o'r 2o#O !! An# they conJ'ere# him beca'se
of the bloo# of the 0amb an# beca'se of the wor# of their
witnessing, an# they #i# not love their so'ls even in the face of
#eath+ !2 1n this acco'nt be gla#, H1K heavens an# H1K who
resi#e in themO Woe for the earth an# for the sea, beca'se the Devil
has come #own to H1K, having great anger, :nowing he has a short
perio# of time+ >"ev+ !2A)C!2 GW4?+
Associating these verses with the h'rling of $atan o't of heaven allege#ly in !.!/ >:easonin5, .6C.)?
only begs the J'estion of when Christ began to r'le an# when $atan was #islo#ge#+ Daniel in#icates
that Christ began to r'le 2o#Ls :ing#om in the first cent'ry when he rose to heaven, on the clo'#s+
!@ 93 :ept on behol#ing in the visions of the night, an#, see thereO
with >9on; GA*? the clo'#s of the heavens someone li:e a son of
man happene# to be coming5 an# to the Ancient of Days he gaine#
access, an# they bro'ght him 'p close even before that 1ne+ !/ An#
to him there were given r'lership an# #ignity an# :ing#om, that the
peoples, national gro'ps an# lang'ages sho'l# all serve even him+
-is r'lership is an in#efinitely lasting r'lership that will not pass
away, an# his :ing#om one that will not be bro'ght to r'in+ >Dan+
)A!@, !/ GW4?
Christ began to r'le 2o#Ls :ing#om when he ascen#e# to heaven after his cr'cifixion in the first
cent'ry+ -e #i# not wait to r'le 'ntil !.!/ right before he s'ppose#ly #escen#e# to earth invisibly+ 4his
is ma#e all the more evi#ent by John when he referre# to the res'rrecte# Jes's as the then 9"'ler of the
:ings of the earth,; that is, #'ring the first cent'ry >"ev+ !A= GW4?+ Accor#ingly, the JehovahLs
WitnessesL claim that 9D in !.!/ Christ began r'ling as Ming,; is incorrect >7reat 8an, ch+ !@2, @?+
Witho't any script'ral s'pport the JehovahLs Witnesses also ass'me $atan was not h'rle# o't of heaven
'ntil !.!/ an# attempt to attach the establishment of 2o#Ls :ing#om to this event as well+
4he establishment of 2o#Ls :ing#om is here associate# with the
h'rling of $atan o't of heaven+ 4his ha# not occ'rre# at the time of
rebellion in E#en, as is shown in Job chapters !, 2+ "evelation was
recor#e# in .6 C+E+, an# "evelation !A! shows that it #eals with
events then f't're+ >:easonin5, 2@@?
-owever, it appears they have faile# to i#entify the proper iss'es+ We are #ealing with the Gew
4estament, not the 1l# 4estament, an# any references to the boo: of Job are irrelevant+ An# even
tho'gh "evelation might have been recor#e# in .6 A+D+, their claim that "evelation #eals only with
thenCf't're events is very mista:en+ Chapter !2 is obvio'sly a flashbac: in time referring to ChristLs
birth, #eath, res'rrection an# ascension to heaven+ An#, that he too: the throne of 2o#Ls :ing#om in
verses !0 an# !! in the first cent'ry an# not the 20th cent'ry is clear by the #escription of the
persec'tion of the woman who gave birth to Christ, an# the womanLs offspring C the Ch'rch of
Christian believers+
@ An# another sign was seen in heaven, an#, loo:O a great fieryC
colore# #ragon, with seven hea#s an# ten horns an# 'pon its hea#s
seven #ia#ems5 / an# its tail #rags a thir# of the stars of heaven, an#
it h'rle# them #own to the earth+ An# the #ragon :ept stan#ing
before the woman who was abo't to give birth, that, when she #i#
give birth, it might #evo'r her chil#+
= An# she gave birth to a son, a male, who is to shepher# all the
nations with an iron ro#+ An# her chil# was ca'ght away to 2o# an#
to his throne+ 6 An# the woman fle# into the wil#erness, where she
has a place prepare# by 2o#, that they sho'l# fee# her there a
tho'san# two h'n#re# an# sixty #ays+
) An# war bro:e o't in heavenA 6iZchaYel an# his angels battle#
with the #ragon, an# the #ragon an# its angels battle# < b't it #i#
not prevail, neither was a place fo'n# for them any longer in
heaven+ . $o #own the great #ragon was h'rle#, the original
serpent, the one calle# Devil an# $atan, who is mislea#ing the entire
inhabite# earth5 he was h'rle# #own to the earth, an# his angels
were h'rle# #own with him+ !0 An# 3 hear# a lo'# voice in heaven
sayA
9Gow have come to pass the salvation an# the power an# the
:ing#om of o'r 2o# an# the a'thority of his Christ, beca'se the
acc'ser of o'r brothers has been h'rle# #own, who acc'ses them
#ay an# night before o'r 2o#O !! An# they conJ'ere# him beca'se
of the bloo# of the 0amb an# beca'se of the wor# of their
witnessing, an# they #i# not love their so'ls even in the face of
#eath+ !2 1n this acco'nt be gla#, H1K heavens an# H1K who
resi#e in themO Woe for the earth an# for the sea, beca'se the Devil
has come #own to H1K, having great anger, :nowing he has a short
perio# of time+;
!@ Gow when the #ragon saw that it was h'rle# #own to the earth, it
persec'te# the woman that gave birth to the male chil#+ !/ *'t the
two wings of the great eagle were given the woman, that she might
fly into the wil#erness to her place5 there is where she is fe# for a
time an# times an# half a time away from the face of the serpent+
!= An# the serpent #isgorge# water li:e a river from its mo'th after
the woman, to ca'se her to be #rowne# by the river+ !6 *'t the
earth came to the womanLs help, an# the earth opene# its mo'th an#
swallowe# 'p the river that the #ragon #isgorge# from its mo'th+ !)
An# the #ragon grew wrathf'l at the woman, an# went off to wage
war with the remaining ones of her see#, who observe the
comman#ments of 2o# an# have the wor: of bearing witness to
Jes's+ >"ev+ !2A@C!) GW4?
$atan an# the "oman empire #i# not wait 'ntil !.!/ to wage war against Christians b't #i# so,
vicio'sly, beginning in the first cent'ry+ Accor#ingly, not only #i# salvation, power, 2o#Ls :ing#om
an# ChristLs a'thority come before Christian persec'tion began, b't the h'rling of $atan to earth
associate# with the soCcalle# !.!/ :ing#om happene# at ChristLs ascension or thereabo'ts before the
onsla'ght of Christian persec'tion, not !,.00 years later+
O; The 6oo? of !evelation 4oes not onl1 P4eal with events then futureP which is a 3ere plo1 to
shift the Lor4's Da1 to *.*-
$ixth, the JehovahLs Witnesses have gone to great lengths to p'sh 2o#Ls :ing#om an# the :ing#omLs
priesthoo#, an# the events of "evelation !!A!=, !2A!0, an# others, into the 20th an# 2!st cent'ries+ As
state#, they believe, 9"evelation was recor#e# in .6 *+C+E+ an# "ev !A! shows it #eals with events then
f't're; >:easonin5, 2@@?, b't this is simply not tr'e+ "evelation by no means spea:s excl'sively of
f't're events b't incl'#es past an# thenCc'rrent events+ An#, as F'st mentione#, "evelation !2A/, =
reco'nts the birth of Christ an# his ascension to 2o# an# -is throne, all of which occ'rre# more than
=0 years prior to the boo:Ls writing+
3ll'strative of another attempt to WpostC#ateW the boo: of "evelation were the instr'ctions to John at
"evelation !A!.+ John was instr'cte#A 9write what things yo' saw, an# what things are, an# what things
are abo't to occ'r after these things; >"ev+ !A!., 7reen=s 9iteral +ranslation?+ 4hese are not excl'sively
f't're events+
%'rthermore, the JehovahLs WitnessesL *ible states of JohnA 9*y inspiration 3 came to be in the 0or#Ls
#ay D; >"ev+ !A!0?+ Elsewhere they claim that the 90or#Ls #ay; was !.!/A then came to pass 9the
salvation an# the power an# the :ing#om of o'r 2o# an# the a'thority of his Christ,; an# 9that Qby
inspirationL he was transporte# forwar# in time to the Q0or#Ls #ayQ; in !.!/ >7reat 8an, ch+ !@2, 2,@?+
*'t the *ible #oes not say that+ A literal rea#ing provi#es, 93 came to be in the $pirit on the 0or#Ls #ay
D; >7reen=s 9iteral?+ -e was not transporte# to the 0or#Ls #ay+ 4he 0or#Ls #ay was $'n#ay >GA* n+ !,
!0+ $ee also G+ 4'rner, Peake=s %ommentary, !0/6?, the #ay he was ca'ght 'p in the $pirit an# began
to see visions+
,; Christ's &arousia or Secon4 Co3in2 occurs after the 7reat Tri6ulation has 6e2un not 6efore
not in *.*-8 $either was the $ew Covenant priesthoo4 esta6lishe4 in *.*+ 6ut 4urin2 the first
centur1
4his is bro'ght o't by the conc'rrent an# following chapters of "evelation+ JohnLs imme#iate vision
was of Christ who instr'cte# him as to what he sho'l# write #own >"ev+ !A=C2.? beginning with letters
to the seven ch'rches in the first cent'ry >"ev+ chapters 2C/?+ Afterwar# he envisions the 2reat
4rib'lation an# only m'ch later events s'rro'n#ing ChristLs $econ# Coming or paro'sia, which co'l#
not, therefore, have occ'rre# in !.!/+ Jes's sai# as m'ch at 6atthew 2/A2.,@0, that his &arousia, or
$econ# Coming, wo'l# happen after the 2reat 4rib'lation, not before+
4his is a very significant point+ 3t is 'n#erstan#able why the JehovahLs Witnesses insist that the events
of "evelation ta:e place after .6 A+D+5 if not, it wo'l# 'n#ermine their attempt to p'sh the Gew
Covenant priesthoo# !,.00 years forwar#, claiming that the priesthoo# was not establishe# 'ntil their
first res'rrection of the !//,000 began in !.!<+ *'t it #i#n't+ 4he Gew Covenant priesthoo# was
establishe# in the first cent'ry >*'t yo' are a Wchosen race, a royal priesthoo#, a holy nation, a people
of his own +++W ! &eter 2A.?+
&'shing every event or claim in "evelation into the f't're is so important to the JehovahLs WitnessesL
W!.!/ :ing#omW an# WGew Covenant priesthoo#W theories that they apparently interprete# $cript're in
their Gew Worl# 4ranslation to cast other thenCpast an# c'rrent events forwar# in time+ 4o ill'strate, a
literal translation by 2reen of "evelation !A=,6 provi#es that Jes's 9Dma#e 's into a :ing#om, priests
for his 2o# an# %ather D+; 4his means that the first cent'ry Christians were alrea#y part of 2o#Ls
:ing#om which incl'#e# a priesthoo#, the real Gew Covenant :ing#om+ All Christian believers were,
an# are, priests of this priesthoo#+ An# it is this :ing#om into which they were transferre# at Colossians
!A!@A 9Dhe transferre# 's to the :ing#om of the son of his love+;
As mentione# earlier, the JehovahLs Witnesses teach that this latter Gew Covenant :ing#om at verse
!A!@ is a completely separate, temporary :ing#om for only the !//,000, b't "evelation !A=, 6
associates, or ties, both :ing#oms together an# regar#s them as the same, in effect p'lling the soCcalle#
!.!/ :ing#om an# its associate# :ing#om of priests bac: to the first cent'ry where it belongs, thereby
correctly incl'#ing it in the Gew Covenant :ing#om beca'se they are the same+ What the Jehovah's
Witnesses have act'ally #one is incorrectly move 2o#Ls :ing#om 'p to !.!/, move the $econ#
Coming bac: to !.!/, an# combine# them+ 4his is not tr'e Christian #octrine+
4o co'nter what the *ible really says, the JehovahLs Witnesses change# the wor#s 9ma#e 's,; past
tense, to mean a f't're eventA 9ma#e 's to be a :ing#om, priests D; >"ev+ !A6 GW4?+ 4hey #i# the
same in "evelation =A!0, changing 9yo' ma#e 's :ings an# priestsD; >7reen=s 9iteral? to rea# 9D an#
yo' ma#e them to be a :ing#om of priests to o'r 2o#+; &eter #isagrees with their interpretation at !
&eter 2A.A 9*'t yo' are a chosen race, a royal priesthoo#, a holy nation, a people of his own D;
>GA*?+ -e #i# not recogniEe two :ing#om priesthoo#s separate# by !,.00 years+ 4hey were not to
become a royal priesthoo# many cent'ries later+
*y rea#ing these verses relating to the :ing#om priesthoo# together it is evi#ent that the JehovahLs
WitnessesL Gew Covenant :ing#om priesthoo# an# events associate# with the soCcalle# 9!.!/ :ing#om
of 2o#; act'ally began in the first cent'ry5 they are not separate :ing#oms, which is exactly what 2o#
Almighty p'rpose# when he entere# into a covenant relationship with Ming Davi#+
A; The Covenants> The Jehovah's Witnesses' other AchillesB "eel an4 the ?e1 to
6rin2in2 7o4's alle2e4 *.*- ?in24o3 an4 the /Kth centur1 $ew Covenant
arran2e3ent 6ac? to the first centur1 where the1 6elon28
Kn#erstan#ing the Davi#ic covenant, especially as it relates to the priesthoo#, is :ey to bringing the
!.!/ :ing#om an# the Jehovah's Witnesses' priesthoo# bac: to the first cent'ry, exten#ing the Gew
Covenant into the everlasting f't're where it belongs, an# incl'#ing all Christian believers, not F'st the
!//,000, 'n#er the Gew Covenant arrangment with all its atten#ant benefits, s'ch as eternal life,
forgiveness of sins an# reconciliation with H-W- 2o#+ *'t to 'n#erstan# the broa# scope of the
Davi#ic covenant it is essential to see how it is inseparably intertwine# with the Abrahamic covenant
an# the Gew Covenant+
94he term QcovenantL in general refers to a solemn agreement between two or more parties; >)(ford
Dictionary 7K+$+A+ 1xfor# Kniversity &ress, !..<8, 2<<?+ 94he Christian tra#ition of #ivi#ing the *ible
into two 9testaments; >9ol#; an# 9new;? in#icates that Christianity has seen 9covenant; as the
organiEing principle provi#ing meaning an# coherence to the whole of $cript'reD+ 4o st'#y the
biblical notion of 9covenant; is th's to st'#y what is arg'ably the central or core concept of the entire
*ible; >3bi#+, 2.2?+
4he organiEing principles of relate# covenant relationships which provi#e the str'ct're an# aven'e for
2o#Ls salvation plan for fallen man:in# stretch from 2enesis to "evelation in a gran#, sweeping,
interloc:ing arch+ As early as 2enesis @A!= the i#ea that re#emption wo'l# come thro'gh the see#,
Christ Jes's, was reveale#+ 0ater, the covenant promise to Abraham ens're# the creation of 2o#Ls
people, the nation of 3srael in the flesh5 b't the promise #i# not stop there as it encompasse# the
s'ccee#ing generations of spirit'al 3srael, Christianity, heirs to the promise >2al+ @A26C2.?+
4he covenant of bloo# circ'mcision was a sign of, an# seale#, the Abrahamic covenant+ 4he covenant
of circ'mcision remaine# operative 'ntil ChristLs #eath when it >physical circ'mcision? an# the 6osaic
0aw covenant >0aw covenant? became obsolete an# were replace# by the Gew Covenant+ 4he 0aw
covenant was an extension of, an# a##ition to, the Abrahamic covenant, an# was instit'te# in
s'ccee#ing manifestations between H-W- an# nat'ral born 3srael+ $tat'tes, #ecrees an# or#inances C a
religio's co#e C the 0aw covenant provi#e# an or#erly arrangement for 2o#Ls people, the Jews+ 3t ma#e
sin an# transgression manifest >2al+ @A!.? an# was s'ppose# to lea# the Jews to Christ the messiah
>2al+ @A2/?+ 3t also serve# to g'arantee the physical line of #escent from Abraham thro'gh the tribe of
J'#ah an# from Ming Davi# to the promise# see#, Jes's+
2o#Ls promise to Davi# C the Davi#ic covenant C establishe# a line of #escent for Davi#Ls throne, or
r'lership, which c'lminate# with ChristLs ascension to this heavenly throne in the first cent'ry to r'le
as :ing of the 'niverse an# beyon#, an# high priest+ Jes's became both :ing an# priest forever on the
or#er of :ingIpriest 6elchiEe#e: of AbrahamLs #ay >-eb+ chapters =C<?+ 4he Davi#ic covenant lasts
into perpet'ity, forever, an# contrary to what the JehovahLs Witnesses teach, incl'#es a priesthoo#
comprise# of Christ an# his ho'se of all Christian believers who are a :ing#om of priests, a royal
priesthoo#, a holy nation, 2o#Ls people >! &et+ 2A.?+
4he ta:ing o't of 2o#Ls people in f'rtherance of the Davi#ic covenant is accomplishe# thro'gh the
Gew Covenant create# an# memorialiEe# by ChristLs bloo# sacrifice+ -owever, 2o#Ls people 'n#er the
Gew Covenant are not limite# to the !//,000 b't embrace all Christian believers+ 4hro'gh grace, faith,
an# the forgiveness of their sins by virt'e of ChristLs sacrifice, fallen man is reconcile# to the creator+
ChristLs #eath an# res'rrection provi#e the gift of eternal life for 2o#Ls people+ Christ is forever
me#iator between 2o# an# -is people an# witho't his contin'e# intercession between h'mans an#
2o#, access to 2o# in heaven is not possible an# contin'e# re#emption 'nattainable, as explaine# in
f'rther #etail below+
As repeate#ly state# thro'gho't the *ible, an# contrary to the JehovahLs WitnessesL teachings, the Gew
Covenant, by necessity an# #esign, is everlasting, not temporary or of a fixe# #eterminate length+
'; The Davi4ic Covenant
%or reasons that will be explore# in #etail later, the JehovahLs Witnesses teach, incorrectly, that 2o#Ls
covenant with Davi# was for a throne only5 that it incl'#e# no priesthoo#+
Covenant with Ming Davi#+ 4he covenant with Davi# was ma#e at
some time #'ring Davi#Ls reign in Jer'salem >!0)0 C !0@< *+C+E+?,
the parties being Jehovah an# Davi# as representative of his family+
>2$a )A!!C!6? 4he terms of this covenant were that a son from
Davi#Ls line wo'l# possess the throne forever, an# that this son
wo'l# b'il# a ho'se for JehovahLs name+ 2o#Ls p'rpose in this
covenant was to provi#e a :ingly #ynasty for the Jews5 to give
Jes's, as Davi#Ls heir, the legal right to the throne of Davi#,
9JehovahLs throne; >! Ch 2.A2@5 0' !A@2?5 an# to provi#e
i#entification for Jes's as the 6essiah+ >EEe 2!A2=C2)5 6t !A6C!65
0' @A2@C @!? 4his covenant incl'#e# no priesthoo#5 the 0evitical
priesthoo# serve# in conF'nction with :ings of Davi#Ls line5
priesthoo# an# :ingship were strictly separate 'n#er the 0aw+ $ince
Jehovah ac:nowle#ges this :ingship an# wor:s thro'gh it forever,
the covenant has everlasting #'ration+ C 3sa .A)5 2 &et !A!!+ >Insi5ht,
=2/?
4his convol'te# paragraph begs for clarity an# is selfCcontra#icting beca'se the :ingship an#
priesthoo# cannot be strictly separate 'n#er the 0aw yet serve in conF'nction with each other+
%'rthermore, the fact that priesthoo# an# :ingship might have been separate 'n#er the 0aw misses the
point entirely beca'se the foc's sho'l# be on the :ingship of Christ 'n#er the Davi#ic an# Gew
covenants, not the expire# 6osaic 0aw, an# in that role ChristLs :ingship most #efinitely incl'#es a
priesthoo# An#, :ings of Davi#'s time ro'tinely performe# priestly f'nctions+ 4he Davi#ic covenant
provi#esA
!2 When yo'r #ays come to the f'll, an# yo' m'st lie #own with
yo'r forefathers, then 3 shall certainly raise 'p yo'r see# after yo',
which will come o't of yo'r inwar# parts5 an# 3 shall in#ee# firmly
establish his :ing#om+ !@ -e is the one that will b'il# a ho'se for
my name, an# 3 shall certainly establish the throne of his :ing#om
firmly to time in#efinite+ !/ 3 myself shall become his father, an# he
himself will become my son+ When he #oes wrong, 3 will also
reprove him with the ro# of men an# with the stro:es of the sons of
A#am+ != As for my lovingC:in#ness, it will not #epart from him
the way 3 remove# it from $a'l, whom 3 remove# on acco'nt of
yo'+ !6 An# yo'r ho'se an# yo'r :ing#om will certainly be
stea#fast to time in#efinite before yo'5 yo'r very throne will
become one firmly establishe# to time in#efinite+ >2 $am+ )A!2C!6
GW4?
4he Davi#ic covenant was not limite# to only a throne b't incl'#e# a :ing#om as well+ >Davi#ic
covenant was for an everlasting :ing#om >2 Chron+ !@A=5 also 3nsight, !6/?+ 4he throne of Davi#
>throne of 3srael? cannot be severe# from the :ing#om+ 3n the 1l# 4estament, :ing#om, or mamla:ah, is
#efine# in part as 9expressions of the royal 9r'le; of all things associate# with the :ingA <>c?>!? the
throneD; >#ine=s Dictionary, !6!?+ 4he covenant was also for a ho'se, which is 2o#Ls spirit'al ho'se,
over which Christ presi#es, the ch'rch or congregation of Christian believers+
9DChrist was faithf'l as a son place# over his ho'se+ We are his
ho'se if 7only8 we hol# fast to o'r confi#ence an# pri#e in o'r
hope+; >-eb+ @A6?
4he promise# ho'se is a holy priesthoo#+ &eter testifie# 9D let yo'rselves be b'ilt 'p into a spirit'al
ho'se to be a holy priesthoo# to offer spirit'al sacrifices acceptable to 2o# thro'gh Jes's Christ; >!
&et+ 2A=?+ 9*'t yo' are a chosen race, a royal priesthoo#; >! &et+ 2A.?+ &a'l explaine# that Christ is great
priest over this ho'se+
!. 4herefore, brothers, since we have bol#ness for the way of entry
into the holy place by the bloo# of Jes's, 20 which he ina'g'rate#
for 's as a new an# living way thro'gh the c'rtain, that is, his flesh,
2! an# since we have a great priest over the ho'se of 2o#, 22 let 's
approach with tr'e hearts in the f'll ass'rance of faith, having ha#
o'r hearts sprin:le# from a wic:e# conscience an# o'r bo#ies
bathe# with clean water+ >-eb+ !0A!.C 22 GW4?
Witho't Jes's as high priest there is no priesthoo#5 his role in this capacity s'stains the ch'rch or
congregationA 94hro'gh him the whole str'ct're is hel# together an# grows into a temple sacre# in the
0or#; >Eph+ 2A2!, 22?+ Jeremiah #rew an 'nmista:able connection between the everlasting Davi#ic
covenant an# the Gew Covenant with 2o#Ls people, his ho'se+ -e emphasiEe# the incl'sion of a
contin'o's line of priests that reache# far into the f't're beyon# the 0evitical priesthoo#+
Gever shall Davi# lac: a s'ccessor on the throne of the ho'se of
3srael nor shall priests ever be lac:ing+ >Jer+ @@A!), !<?
4his #oes not refer to the 0evitical priesthoo# 'n#er the 6osaic 0aw which en#e# in the first cent'ry
b't refers to the Christian priesthoo# beca'se these priests will never be lac:ing, an# in accor#ance
with Jeremiah @@A22 will be co'ntless+
0i:e the host of heaven which cannot be n'mbere#, an# the san#s
of the sea which cannot be co'nte#, 3 will m'ltiply the #escen#ants
of my servant Davi# an# the 0evites who minister to me+ >Jer+
@@A22?
%inally, the prophet 3saiah ma#e the most s'ccinct connection between the Gew Covenant an# the
benefits ass're# to Davi# 'n#er the Davi#ic covenant+ 4hey are inseparable+
Come to me hee#f'lly,
listen that yo' may have life,
3 will renew with yo' the everlasting covenant,
the benefits ass're# to Davi#+; >3sa+ ==A@ GA*5
see also 3sa+ ==A!5 John )A@)?
a; The invention of new covenants an4 a6ro2ation of e5istin2 covenants> #n or4er to place the
inception of 7o4's ?in24o3 in *.*- the Jehovah's Witnesses have wron2full1 strippe4 the
Davi4ic covenant of a priesthoo4 severe4 the Davi4ic covenant fro3 the $ew Covenant an4
li3it the $ew Covenant to a te3porar1 /KKK=1ear perio4
3n light of this strong script'ral evi#ence several J'estions emergeA
>!? 3f the Davi#ic covenant obvio'sly incl'#e# a priesthoo# why #o the JehovahLs Witnesses teach that
it #oes not an# that the covenant only incl'#e# Davi#Ls throne(
>2? Why #o the JehovahLs Witnesses sever the Davi#ic covenant from the Gew Covenant even tho'gh
the Gew Covenant effect'ates, an# is the f'lfillment of, the Davi#ic covenant(
>@? Why #o the JehovahLs Witnesses terminate the Gew Covenant after two tho'san# years b't conce#e
the Davi#ic covenant lasts forever even tho'gh the former reflects the f'lfillment of, an# amplifies, the
latter Davi#ic covenant an# both covenants are repeate#ly sai# to be everlasting, an# they are the same
where they overlap(
i; A first centur1 priesthoo4 un4er3ines the Jehovah's Witnesses' P*.*- ?in24o3P theor1 an4
the Pfirst resurrection of the *--KKKP theor1
AG$WE"A %irst, the JehovahLs Witnesses teach that the Davi#ic covenant incl'#es no priesthoo#
beca'se the only priesthoo# the JehovahLs Witnesses recogniEe is the !//,000 with Christ as their high
priest, for a while+ As explaine# earlier, they believe they #o not become a :ing#om of priests 'ntil they
are res'rrecte# beginning in !.!<, the soCcalle# first res'rrection >%lima( Book, !0@, 2))?+
1nly then #o they become a :ing#om of heavenly priests who r'le over man on earth #'ring the
tho'san# year reign >Insi5ht, =2/, =2=?+ 4hey are res'rrecte# in !.!< beca'se this res'rrection m'st
follow on the heels of the !.!/ ret'rn, or $econ# Coming, of Christ >&arousia? in conformity with
6atthew 2/A2.C@!+ 4hese two events, ChristLs ret'rn an# the gathering of the elect, are chronologically
inseparable+
4he problem is, if the !//,000 become a :ing#om of priests when Christ ascen#e# Davi#Ls throne it
#rags the !.!/ :ing#om of 2o# bac: to the first cent'ry as well, where events relate# thereto rightf'lly
belong+ ConseJ'ently, the $econ# Coming co'l# not have happene# in !.!/, an# since it #i# not
happen in the first cent'ry, the ret'rn of Christ still awaits 's an# !.!/ is false prophecy, among other
things+
3n other wor#s, the Davi#ic covenant that incl'#es the Christian :ing#om priesthoo# C his ho'se of
Christian believers establishe# in the first cent'ry C fatally 'n#ermines their !.!/ :ing#om theory an#
the first res'rrection of the !//,000 theory+
ii; An everlastin2 $ew Covenant woul4 4estro1 the Jehovah's Witnesses' salvation plan 4urin2
the 3illennial rei2n8
AG$WE"A $econ#, the JehovahLs Witnesses sever the foreverClasting Davi#ic covenant from their
temporary Gew Covenant beca'se a longClasting Gew Covenant wo'l# #estroy their salvation plan
#'ring an# after the tho'san# year reign, as explaine# in #etail below+ Whereas the Davi#icIGew
Covenant is everlasting, their version of the Gew Covenant lasts a mere two tho'san# years+
4he p'rpose of the new covenant reJ'ires that it contin'e in
operation 'ntil all of the 93srael of 2o#L are res'rrecte# to
immortality in the heavens+ >Insi5ht, =2/?
4he benefits of the Davi#ic covenant incl'#e a priesthoo# an# ChristLs r'le as :ing in 2o#Ls :ing#om
over the 'niverse an# all believers, b't the JehovahLs WitnessesL Gew Covenant is only for a :ing#om
of !//,000 with Christ as associate :ing over them+ 4hese two concepts are #iametrically oppose# to
each other when they sho'l# harmoniEe+
iii; An everlastin2 $ew Covenant woul4 prevent the Jehovah's Witnesses fro3 e4ucation 3an to
a state of perfection an4 repeate4l1 Nu42in2 hi3
AG$WE"A 4hir#, the JehovahLs Witnesses conce#e that the Davi#ic covenant lasts forever >Insi5ht,
=2/?, b't since the Gew Covenant is inseperable from the Davi#ic covenant it m'st also be everlasting+
4his is problematic for the JehovahLs Witnesses beca'se if the Gew Covenant is everlasting, which it is,
the JehovahLs Witnesses wo'l# not be able to e#'cate res'rrecte# man to perfection5 this is their plan
for salvation+
ConseJ'ently, the 90aw $crolls; of 2o# C the Jehovah's Witnesses' new r'les an# reg'lations reveale#
#'ring the millenni'm C wo'l# not be new expressions of 2o#Ls law b't wo'l# be, in the Christian
view rather, a recor# of manLs #ee#s #one in this life, an# not those committe# #'ring the tho'san#
years as they wrongly teach+ 4he *ible teaches 's that these soCcalle# millennial 0aw scrolls are
act'ally a recor# of manLs #ee#s in this life which form the basis for their names being incl'#e# in the
boo: of life >"ev+ 20A!2?+ *'t witho't the millennial 0aw scrolls, the Jehovah's Witnesses cannot
s'bFect man to F'#gment again an# again, which is precisely the JehovahLs WitnessesL intent+
6an will not, an# cannot, be 9e#'cate#; to perfection >F'stifie# or #eclare# righteo's, witho't sinA
#ine=s? thro'gh a#herence to any set of externally impose# laws+ -e is only F'stifie#, or 9perfecte#;
thro'gh the grace of 2o# an# Christ, ChristLs #eath sacrifice, an# faith+ 4his is the essence of 2o#Ls
power of transformation, the explicit alternative to the 6osaic 0aw, an# the means by which 2o# ta:es
o't a people as his own an# forgives their sins+ 4he Gew Covenant is the J'intessential arrangment
between the Almighty an# all Christian believers, not merely a select !//,000+
@@ 9%or this is the covenant that 3 shall concl'#e with the ho'se of
3srael after those #ays,; is the 'tterance of Jehovah+ 93 will p't my
law within them, an# in their heart 3 shall write it+ An# 3 will
become their 2o#, an# they themselves will become my people+;
@/ 9An# they will no more teach each one his companion an# each
one his brother, saying, QMG1W JehovahOL for they will all of them
:now me, from the least one of them even to the greatest one of
them,; is the 'tterance of Jehovah+ 9%or 3 shall forgive their error,
an# their sin 3 shall remember no more+; >Jer+ @!A@@, @/?
3t is the 2reat Crow# of JehovahLs WitnessesL state# p'rpose to teach the res'rrecte# #'ring the
tho'san# years how to :now 2o# an# Jes's base# on written #ecrees, b't this is at #irect o##s with the
Gew Covenant where the Almighty is changing hearts from the insi#e o't thro'gh the power of the
-oly $pirit, not thro'gh the imposition of more externally impose# 6osaicCli:e laws an# #ecrees+
4hro'gh the sacrifice# bloo# of his son, Jes's, 2o# forgives sin an# re#eems man by virt'e of grace
thro'gh their faith in Christ an# his sacrifice+ -e #oes not teach man to be sinless or perfect, nor #oes
he forgive sins in the Christian era base# on their s'ccessf'lly passing tests in another life+ %orgiveness
thro'gh ChristLs sacrifice 'n#er the everlasting Gew Covenant s'pplants the Jehovah's Witnesses'
9e#'cational; ro'te an# ren#ers it 'seless with respect to their state# p'rpose+
iv; The Jehovah's Witnesses are una6le to eli3inate Jesus after the *KKK 1ear rei2n if the $ew
Covenant for which he is the 3e4iator forever is everlastin2
%'rthermore, an everlasting Gew Covenant means that Jes's the sacrifice# 0amb will forever me#iate
the Gew Covenant, whereas the JehovahLs Witnesses #ispense with Christ the angel as legal
interme#iary, his services no longer nee#e# after the final h'man has been p't on F'#gment again
>Insi5ht, !)0?+ With an everlasting Gew Covenant, they are 'nable to eliminate Jes's as the legal
interme#iary an# helper, explaine# in f'rther #etail below+ With all of this inconvenient excess baggage
it is 'n#erstan#able why the JehovahLs Witnesses nee# to remove the Gew Covenant so J'ic:ly+
-owever, in #oing so they have create# a host of a##itional problems for their theology+
6; The Jehovah's Witnesses' approach 4eprives the hi2h priest Jesus of his priesthoo4 a pro6le3
the1 atte3pt to solve 61 inventin2 a separate P(elchiFe4e? covenant8P "owever the so=calle4
(elchiFe4e? covenant is the $ew Covenant an4 therefore 3ust last forever an4 inclu4e a
priesthoo4 of all Christian 6elievers
3f the Davi#ic covenant lac:s a priesthoo# an# the Gew Covenant terminates near the beginning of the
tho'san# year reign there is no vehicle, yo' might say, or covenant, to provi#e a priesthoo# for the high
priest Jes's+ "ecogniEing this shortcoming the JehovahLs Witnesses have apparently crafte# another
covenant calle# the 9Covenant to be a &riest li:e 6elchiEe#e:; >the 6elchiEe#e: covenant? which is
no covenant at all+ 4hey explain their novel approach this wayA
Covenant to 'e a Priest Li?e (elchiFe4e?+ 4his covenant is
expresse# at &salm !!0A/, an# the writer of the *ible boo: of
-ebrews applies it to Christ at -ebrews )A!C@, !=C!)+ 3t is a
covenant ma#e by Jehovah with Jes's Christ alone+ Jes's
apparently referre# to it when ma:ing a covenant for a :ing#om
with his followers+ >0' 22A2.? *y JehovahLs oath Jes's Christ, the
heavenly $on of 2o#, wo'l# be a priest accor#ing to the manner of
6elchiEe#e:+ 6elchiEe#e: was :ing an# priest of 2o# on earth+
Jes's Christ wo'l# hol# both offices of Ming an# -igh &riest, not
on earth, b't in heaven+ -e was installe# permanently into office
after his ascension to heaven+ >-eb 6A205 )526, 2<5 <A!? 4he
covenant is forever in operation, since Jes's will act 'n#er
JehovahLs #irection as Ming an# -igh &riest forever+ C -eb )A@+
>Insi5ht p+ =2/?
*eca'se this soCcalle# 6elchiEe#e: covenant provi#es that Jes's wo'l# serve as :ing an# high priest it
avoi#s the Davi#ic covenant's problem of not having a priesthoo# , an# of a temporary Gew Covenant,
an# it gives them the millennial We#'cationCtoCperfection program,W the 0aw scrolls an# F'#gment #ays,
beca'se the allege# 6elchiEe#e: covenant comes witho't restraints+
4he problem, of co'rse, is that the 6elchiEe#e: covenant is not a separate covenant at all+ 4he verses
they J'ote in s'pport merely extol ChristLs role 'n#er the Davi#ic an# Gew covenants+ 4he inspire#
writer of -ebrews ma#e this perfectly clear in chapters =C<+ 2o# #eclare# Jes's to be a high priest
accor#ing to the or#er of 6elchiEe#e: p'rs'ant to his oath to Davi#5 he was not entering into yet
another separate covenant relationship for yet another :ing#om with Jes's as :ing an# high priest+ 4he
context of the entire #isco'rse in -ebrews chapters =C< revolves aro'n# Christ as :ing an# priest
forever on the or#er of 6elchiEe#e: 'n#er the Gew Covenant+ Altho'gh too long to J'ote them all
here, these fo'r chapters sho'l# be rea#+ As high priest he became the s'rety, or g'arantee, or ple#ge of
the Gew Covenant in f'rtherance of the oath to Davi#+ 4he Gew Covenant ta:es o't a people, or
Christian ho'se, for the heir to Davi#Ls throne, Christ, who r'les as :ing an# high priest+
!) for in witness it is sai#A 9Ho' are a priest forever accor#ing to the
manner of 6elYchiEZeY#e:+;
!< Certainly, then, there occ'rs a setting asi#e of the prece#ing
comman#ment on acco'nt of its wea:ness an# ineffectiveness+ !.
%or the 0aw ma#e nothing perfect, b't the bringing in besi#es of a
better hope #i#, thro'gh which we are #rawing near to 2o#+ 20
Also, to the extent that it was not witho't a sworn oath, 2! >for
there are in#ee# men that have become priests witho't a sworn
oath, b't there is one with an oath sworn by the 1ne who sai#
respecting himA 9Jehovah has sworn >an# he will feel no regret?,
QHo' are a priest forever,L;? 22 to that extent also Jes's has become
the one given in ple#ge of a better covenant+ 2@ %'rthermore, many
ha# to become priests 7in s'ccession8 beca'se of being prevente# by
#eath from contin'ing as s'ch, 2/ b't he beca'se of contin'ing
alive forever has his priesthoo# witho't any s'ccessors+ >-eb )A!)C
2/ GW4?
! Gow as to the things being #isc'sse# this is the main pointA We
have s'ch a high priest as this, an# he has sat #own at the right han#
of the throne of the 6aFesty in the heavens, 2 a p'blic servant of the
holy place an# of the tr'e tent, which Jehovah p't 'p, an# not man+
@ %or every high priest is appointe# to offer both gifts an#
sacrifices5 wherefore it was necessary for this one also to have
something to offer+ / 3f, now, he were 'pon earth, he wo'l# not be a
priest, there being 7men8 who offer the gifts accor#ing to the 0aw, =
b't which 7men8 are ren#ering sacre# service in a typical
representation an# a sha#ow of the heavenly things5 F'st as 6oses,
when abo't to ma:e the tent in completion, was given the #ivine
comman#A %or says heA 9$ee that yo' ma:e all things after 7their8
pattern that was shown to yo' in the mo'ntain+; 6 *'t now 7Jes's8
has obtaine# a more excellent p'blic service, so that he is also the
me#iator of a correspon#ingly better covenant, which has been
legally establishe# 'pon better promises+
) %or if that first covenant ha# been fa'ltless, no place wo'l# have
been so'ght for a secon#5 < for he #oes fin# fa'lt with the people
when he saysA 9Q0oo:O 4here are #ays coming,L says Jehovah, Qan# 3
will concl'#e with the ho'se of 3srael an# with the ho'se of J'#ah a
new covenant5 . not accor#ing to the covenant that 3 ma#e with
their forefathers in 7the8 #ay of my ta:ing hol# of their han# to
bring them forth o't of the lan# of Egypt, beca'se they #i# not
contin'e in my covenant, so that 3 stoppe# caring for them,L says
Jehovah+;
!0 9Q%or this is the covenant that 3 shall covenant with the ho'se of
3srael after those #ays,L says Jehovah+ Q3 will p't my laws in their
min#, an# in their hearts 3 shall write them+ An# 3 will become their
2o#, an# they themselves will become my people+
!! 9QAn# they will by no means teach each one his fellow citiEen
an# each one his brother, sayingA 9Mnow JehovahO; %or they will all
:now me, from 7the8 least one to 7the8 greatest one of them+ !2 %or 3
shall be mercif'l to their 'nrighteo's #ee#s, an# 3 shall by no means
call their sins to min# anymore+L;
!@ 3n his saying 9a new 7covenant8; he has ma#e the former one
obsolete+ Gow that which is ma#e obsolete an# growing ol# is near
to vanishing away+ >-ebrews <A!C@ GW4?
&salm !!0 places Jes's as :ing an# priest sJ'arely on Davi#Ls throne 'n#er the Davi#ic covenant, not a
separate throne 'n#er the soCcalle# 6elchiEe#e: covenant which wo'l# be re#'n#ant+ 4he only throne
which Jes's ascen#s as a 6elchiEe#e:Ctype :ing an# priest is the Davi#ic throne p'rs'ant to the
Davi#ic covenant an# 'n#er the Gew Covenant, which therefore m'st be everlasting an# not temporary
beca'se Jes's r'les forever+
We :now this refers to Christ's priestly f'nction 'n#er the Gew Covenant beca'se Jes's was not priest
while on earth as he was not of the tribe of 0evi an# became priest only at his #eath an# ascension
>-eb+ <A/?+ 0i:e other prophetic statements, 3saiah !!0A/ was proFecting forwar# in time to that #ay+
4he only covenant ina'g'rate# an# invo:e# by his bloo# sacrifice is the Gew Covenant of his bloo#
>6att+ 26A2<?+ Jes's Christ, as high priest on the or#er of 6elchiEe#e:, co'l# only ascribe to that role
by an# thro'gh the Gew Covenant+ 4he soCcalle# 6elchiEe#e: covenant is not a covenant separate
from the Gew Covenant+
4he 0or# says to yo', my lor#A
9Ta?e 1our throne at my right han#,
While 3 ma:e o'r enemies o'r footstool+;
The scepter of 1our soverei2n 3i2ht
4he 0or# will exten# from Vion+
4he 0or# saysA "'le over o'r enemiesO
Ho'rs is princely power from the #ay of yo'r birth+
3n holy splen#or before the #aystar,
0i:e the #ew 3 begot yo'+
4he 0or# has sworn an# will not waverA
9Li?e (elchiFe4e? 1ou are a priest forever+; >&sa+ !!0A!C/?
2. 96en, brothers, it is allowable to spea: with freeness of speech
to H1K concerning the family hea# Davi#, that he both #ecease#
an# was b'rie# an# his tomb is among 's to this #ay+ @0 4herefore,
beca'se he was a prophet an# :new that 2o# ha# sworn to him with
an oath that he wo'l# seat one from the fr'itage of his loins 'pon
his throne, @! he saw beforehan# an# spo:e concerning the
res'rrection of the Christ, that neither was he forsa:en in -aZ#es
nor #i# his flesh see corr'ption+ >Acts 2A2.C@!?
4hat the Davi#ic covenant incl'#e# the priesthoo# of Jes's Christ as high priest 'n#er an# in
f'rtherance of the Gew Covenant is shown at -ebrews !0A!!C!)+ &a'l ha# F'st concl'#e# a lengthy
#isco'rse explaining that Jes's presente# himself as the 'ltimate sacrifice in his role as high priest+ An#
as high priest >an# :ing? Jes's too: his seat on Davi#Ls throne an# thro'gh his #eath ma#e the
consecrate# perfect thro'gh forgiveness of sins 'n#er the Gew Covenant+
!! Also, every priest ta:es his station from #ay to #ay to ren#er
p'blic service an# to offer the same sacrifices often, as these are at
no time able to ta:e sins away completely+ !2 *'t this 7man8 offere#
one sacrifice for sins perpet'ally an# sat #own at the right han# of
2o#, !@ from then on awaiting 'ntil his enemies sho'l# be place#
as a stool for his feet+ !/ %or it is by one 7sacrificial8 offering that he
has ma#e those who are being sanctifie# perfect perpet'ally+ !=
6oreover, the holy spirit also bears witness to 's, for after it has
sai#A !6 9Q4his is the covenant that 3 shall covenant towar# them
after those #ays,L says Jehovah+ Q3 will p't my laws in their hearts,
an# in their min#s 3 shall write them,L; !) 7it says afterwar#sA8
9An# 3 shall by no means call their sins an# their lawless #ee#s to
min# anymore+; !< Gow where there is forgiveness of these, there
is no longer an offering for sin+ >-eb+ !0A!!C!< GW4?
c; All of the Jehovah's Witnesses' 6enefits un4er their te3porar1 $ew Covenant ter3inate when
their new covenant e5pires shortl1
*eca'se the JehovahLs WitnessesL Gew Covenant en#s very soon they also lac: a covenant vehicle to
carry the !//,000 beyon# their res'rrection an# thro'gh the tho'san# year reign+ 4hey cannot simply
apply the benefits of the terminate# Gew Covenant to the next life witho't its contin'e# existence any
more than one can obtain forgiveness of sin to#ay 'n#er the obsolete an# ineffect'al 6osaic 0aw
covenant, b't that is precisely what they are attempting to #oA
Dothers 7earthly s'bFects of 2o#Ls :ing#om8 are to benefit from his
ransom sacrifice an# gain everlasting life thro'gh the removal of
their sins an# accompanying imperfection+ "ev !/A/5 ! John 2A!,2+
>Insi5ht, )@6?
4; The Jehovah's Witnesses' Pcovenant with Christ's followersP is a fa6ricationG it is not a vali4
separate covenant for 1et another ?in24o3 6ut an a43inistrative appoint3ent with respect to
the ?in24o3
Witho't a replacement covenant they lac: a basis, or a'thority, for r'ling #'ring the tho'san# years+
Ho' co'l# say they lac: enabling legislation+ 4heir answer to this #ilemma is Jes'sL soCcalle# Qcovenant
with ChristLs followers,L b't this soCcalle# 9covenant with ChristLs followers; is not a covenant for yet
another :ing#om, b't rather an appointment of a'thority to r'n, or contin'e to a#minister, the fle#gling
ch'rch, ChristLs :ing#om of priests p'rs'ant to the Davi#ic an# Gew Covenant+
JesusB Covenant With "is Followers8 1n the night of Gisan !/, @@
C+E+, after celebrating the 0or#Ls Evening 6eal Jes's ma#e this
covenant with his faithf'l apostles+ 4o the !! faithf'l apostles he
promise# that they wo'l# sit on thrones >0' 22A2<C@05 compare 2 4i
2A!2+? 0ater, he showe# that this promise exten#e# to all spiritC
begotten QconJ'erors+L >"e @A2!5 see also "e !A/C65 =A., !05 20A6+?
1n the #ay of &entecost he ina'g'rate# this covenant towar# them
by the anointing with holy spirit those #isciples present in the 'pper
room in Jer'salem+ >Ac 2A!C/, @@? 4hose who wo'l# stic: with him
thro'gh trials #ying his :in# of #eath >&hp @A!05 Col !A2/?, wo'l#
reign with him, sharing his Ming#om r'le+ 4he covenant remains
operative between Jes's Christ an# these associate :ings forever+ C
"e 22A= >Insi5ht, =2/, =2=?
As a covenant it is ineffect'al an# intrinsically 'nable to bring abo't the forgiveness of sin an# h'man
perfection, re#eem man or grant everlasting life+ Geither was it inten#e# as a means of r'le over earthly
s'bFects+ 4he :ing#om which the JehovahLs Witnesses claim is the obFect of their covenant is set o't at
0':e 22A2<C@0 an# 6atthew !.A2)C@0+
2< 9-owever, H1K are the ones that have st'c: with me in my
trials5 2. an# 3 ma:e a covenant >9confer; GA*5 9assign; E$S5
9appoint; 2reenLs 0iteral? with H1K, F'st as my %ather has ma#e a
covenant with me, for a :ing#om, @0 that H1K may eat an# #rin: at
my table in my :ing#om, an# sit on thrones to F'#ge the twelve
tribes of 3srael+ >0':e 22A2<C@0 GW4?+
2) 4hen &eter sai# to him in replyA 90oo:O We have left all things
an# followe# yo'5 what act'ally will there be for 's(; 2< Jes's sai#
to themA 94r'ly 3 say to H1K, 3n the reCcreation, when the $on of
man sits #own 'pon his glorio's throne, H1K who have followe#
me will also yo'rselves sit 'pon twelve thrones, F'#ging the twelve
tribes of 3srael+ 2. An# everyone that has left ho'ses or brothers or
sisters or father or mother or chil#ren or lan#s for the sa:e of my
name will receive many times more >a 9h'n#re#fol#; 2reenLs
0iteral? an# will inherit everlasting life+ >6att+ !.A2)C@0 GW4?+
4he JehovahLs Witnesses pop'late this covenant with the 9bri#e; ta:en o't #'ring 'n#er the temporary
Gew Covenant+
4he p'rpose of the covenant is to ta:e o't a people for JehovahLs
name as a part of AbrahamLs 9see#+; >Ac !=A!/? 4hey become the
9bri#e; of Christ, an# are the bo#y of persons whom Christ ta:es
into a covenant for the Ming#om to r'le with -im+ >Joh @A2.5 2 Cor
!!A25 "e 2!A.5 0':e 22A2.5 "e !A/C65 =A., !05 20A6? 4he p'rpose of
the new covenant reJ'ires that it contin'e in operation 'ntil all of
the 93srael of 2o#; are res'rrecte# to immortality in the heavens+
>Insi5ht, =2/?
%irst, Jes'sL 'se of the 2ree: wor# diathemai means foremost to p't apart, #ispose >by assignment,
compact or beJ'est 7#ine@s8?+ An# even tho'gh it can mean Qcovenant,L in this partic'lar context, with
respect to this specific verse, 0':e 22A2. means to arrange, #ispose or appoint+
Diathemi, a verb D >2?D means to arrange, #ispose of, oneLs own
affairs >2a? of something that belongs to oneA 4he 0or# 'se# it of
-is #isciples with reference to the :ing#om which is to be theirs
hereafter, an# of -imself in the same respect, as that which has
been 9appointe#; for him by -is %atherA 9An# 3 appoint >diathemi?
'nto yo' a :ing#om, as 6y %ather hath appointe# >diathemi? 'nto
me; 0: 22A2.5; >#ine=s, 6)?
1ther commentators are in accor#, that the :ing#om was to be his #isciplesL thereafter+ -e was not
creating another :ing#om for the !//,000 to r'le over earthly s'bFects in the next life+ 9As >the
:ing#omLs? a#ministrators they are to share in it5 hence they are to Foin with Jes's in the eschatological
feast when he has come into -is :ing#omD; >2+W+-+ 0ampe, Peake=s %ommentary, </0?+ Jes's was
#eparting an# left the apostles in charge+
4he granting of the right to sit on thrones F'#ging the twelve tribes of 3srael was specific to the
apostles, not a general grant of power for the !//,000 to r'le over earthly s'bFects 'n#er "evelation
20A/C6 #'ring the tho'san# year reign+
%'rthermore, the specific nat're of the grant to the apostles to WF'#geW is clarifie# at 6atthew !.A2)C@0+
Everyone >not F'st the !//,000? who give 'p many things will receive a h'n#re# times more an# will
inherit eternal life5 b't not everyone sits on twelve thrones F'#ging the twelve tribes of 3srael+ 4hat
extra privilege of F'#ging is reserve# to the apostles, not the !//,000+
$econ#ly, a seemingly o## ina'g'ration of this 9covenant with ChristLs followers; has the JehovahLs
Witnesses borrowing an# sharing the same -oly $pirit po're# o't at &entecost that ina'g'rate# the
Gew Covenant, over the same gro'p of people, >Insi5ht, =2/? even tho'gh the Gew Covenant is,
accor#ing to them, severely limite# in #'ration an# scope, an# this covenant was never ratifie# with
ChristLs bloo#+
4hat asi#e, the script'ral s'pport for exten#ing the specific grant of a'thority to the apostles to incl'#e
the f't're !//,000 is wea:, if that+ 4hey teach that, 94hose who wo'l# stic: with him thro'gh trials
#ying his :in# of #eath >&hil @5!05 Col !A2/? wo'l# reign with him sharing his :ing#om r'le; >Insi5ht,
=2=?+ *'t that is also in error beca'se a? many of the !//,000 have not #ie# horrible, painf'l, tort'o's
#eaths li:e ChristLs, b? &hil @A!0 refers to &a'lLs 9sharing of his s'fferings in or#er to 9attain the
ress'rection of the #ea#+; 3t says nothing abo't s'ffering in or#er to reign or F'#ge over man #'ring the
tho'san# years, an# ChristLs appointment was not beca'se of their s'ffering, b't beca'se they st'c:
with him thro'gh his trials, an# c? in Col !A2/ all &a'l is reFoicing in is his own s'ffering, with no
mention of how that places him on a throne #'ring the millennial reign+
4hir#, those who reign at "evelation 20A/C6, the so'ls of those behea#e#, are not the same as those on
thrones entr'ste# with F'#gment, as the JehovahQs Witnesses propose5 so they canLt be 9F'#ging; the
res'rrecte# 'n#er these provisions as the claim+
4hen 3 saw thrones5 those who sat on them were entr'ste# with
F'#gment+ 3 also saw the so'ls of those who ha# been behea#e# for
their witness to Jes's an# for the worl# of 2o# an# who ha# not
worshippe# the beast or its image nor ha# accepte# its mar: on their
forehea#s or lan#s+ 4hey came to life an# they reigne# with Christ
for a tho'san# years+ 4he rest of the #ea# #i# not come to life 'ntil
the tho'san# years were over+ 4his is the first res'rrection+ *lesse#
an# holy is the one who shares in the first res'rrection+ 4he secon#
#eath has no power over these5 they will be priests of 2o# an#
Christ, an# they will reign with him 7for8 the tho'san# years+ >"ev+
20A/C6 GA*? >alsoA 3 saw, E$S5 An# 3 saw the so'ls, GA$*5 3 also
saw the so'ls, CES?
A literal translation #oes not rea# 9Hes, 3 saw the so'l D; at "evelation 20A/ as the JehovahLs
Witnesses have interprete# it in or#er to associate these two gro'ps of people as being the same, an#
place the !//,000 on F'#gment seats+
%'rthermore, the !//,000 wo'l# have to share the reign with the 2reat Crow# who, li:e those who
reign, have 9not worshipe# the beast or its image nor accepte# its mar: on their forehea#s or han#s+;
4his places the 2reat Crow# 'p in heaven, not on earth+
%o'rth, since the JehovahLs Witnesses believe the twelve tribes of 3srael at "evelation )A!C< are the
anointe# !//,000 an# they are to F'#ge the twelve tribes of 3srael p'rs'ant to 0':e 22A2<C@0 an#
6atthew !.A2<, they en# 'p F'#ging themselves+
%ifth, ChristLs soCcalle# 9covenant with his followers,; as a re#emptive covenant, is voi# an#
ineffective beca'se it was never ratifie# with bloo#A 9%or where a covenant is, the #eath of him
covenanting m'st be offere#; >-eb+ .A!6 7reen=s 9iteral5 see also -eb+ .A!=C2!?+ 9D Witho't the
she##ing of bloo# there is no forgiveness,; >-eb .A22 GA*?, an# if there is no forgiveness of sin there
can be no reconciliation, no 9perfection+
1nly ChristLs bloo# can form the basis of reconciliation >Eph+ 2A!@C!6?, re#emption >"om+ @A2/C2=?,
F'stification an# salvation >"om+ =A.?, sanctification >-eb+ !0A2.?, an# life itself >John 6A=@C=6?+
Witho't ChristLs she# bloo# ratifying the soCcalle# 9covenant with ChristLs followers,; none of this is
attainable+ *'t it is 'n#er the Gew Covenant+
C; Su33ar1 of the Covenants an4 the Jehovah's Witnesses'
#nsur3ounta6le O6stacles
4he JehovahLs WitnessesL n'mero's shortcomings with respect to these covenants critically 'n#ermines
their theology+ 4he soCcalle# Wcovenant of Christ with his !//,000 followersW is ineffective an# voi#,
an# cannot serve as a legitimate basis for their r'le over man #'ring the tho'san# year reign+ Gor can
9perfection,; forgiveness of sin an# re#emption for man:in# come thro'gh this a#ministrative
appointment over ChristLs :ing#om of priests, the ch'rch+ 4he soCcalle# Wcovenant to be a :ing li:e
6elchiEe#e:W is not a separate covenant at all, b't partCan#Cparcel of the Davi#ic covenant an# Gew
Covenant C it exemplifies ChristLs role as :ing an# priest when he ascen#e# to Davi#Ls throne in the
first cent'ry, not !.!/, where he r'les over all things, incl'#ing his :ing#om an# ho'se of priests, the
priesthoo# C all believing Christians 'n#er the everlasting Gew Covenant+ 4hese two soCcalle#
covenants were invente# in or#er to place Jes's an# the !//,000 in the tho'san# year reign witho't
resorting to the Davi#ic an# Gew Covenants an# to F'stify or allow the Jehovah's Witnesses' wor:sC
base# salvation plan+
ConseJ'ently, beca'se the JehovahLs WitnessesL version of the Davi#ic covenant is for a throne only
an# incl'#es no priesthoo#, an# their 6elchiEe#e: covenant, which was s'ppose# to ma:e 'p for this
shortcoming, is no separate covenant at all, they lac: a priesthoo# for Christ to carry 2o#'s salvation
plan forwar# 'n#er their scenario+
4he only lawf'l means of accomplishing the *ible's state# p'rpose is via the Davi#ic covenant which,
correctly interprete#, recogniEes ChristLs priesthoo#, an# via the Gew Covenant which the JehovahLs
Witnesses 'nfort'nately c't short after two tho'san# years+ As s'ch it is impossible for Christ to r'le as
priest 'n#er their temporary version of the Gew Covenant thro'gh the millennial reign or to apply the
benefits of forgiveness of sin, reconciliation an# re#emption >perfection? an# life everlasting to any
person #'ring the tho'san# year reign or afterwar#+
4he !//,000 have a similar problem+ *eca'se ChristLs soCcalle# Wcovenant with his followersW was only
an a#ministrative #elegation of a'thority for the existing ch'rch an# not a separate bloo# covenant, an#
beca'se the apostles an# not all !//,000 are to sit on thrones F'#ging 93srael,; or anyone else for that
matter, an# beca'se no bloo# ratifie# this covenant, the !//,000 lac: a'thority C they lac: a legislative
vehicle C for their priesthoo# to r'le #'ring the tho'san# year reign, or the means of 9applying; the
benefits of ChristLs #eath to man:in#+ An#, they canLt 'se their Gew Covenant beca'se it #oes not r'n
thro'gh the tho'san# year reign+
4he JehovahLs WitnessesL problems are compo'n#e# by the fact that the Gew Covenant in reality is not
temporary an# of limite# #'ration, as they claim, b't everlasting, eternal+ An# since it r'ns thro'gh the
tho'san# year reign an# covers all Christian believers, not only the !//,000, they are prohibite#
logistically an# legally, by the clear lang'age of the Gew Covenant from 9perfecting,; man, e#'cation
him to this soCcalle# state of perfection, placing him on F'#gment again, an# testing him an# p'tting
him to #eath again base# on #ee#s or acts they commit #'ring the tho'san# year reign+ 4heirs is a
salvation plan apart from 2o# an# his Christ, 'nattainable, script'rally flawe# an# lac:ing in #ivine
approval+ 4hese latter iss'es will be explore# in #etail in the next section+
)8 #t is i3possi6le for the 7reat Crow4 an4 resurrecte4 hu3ans on earth to 6e
Eperfecte4H or Nustifie4 61 an e4ucational pro2ra3 strict a4herence to e5ternal
laws or 4ecrees an4 the passin2 of tests8 Such wor?s=6ase4 salvation 61 the
Jehovah's Witnesses can never reconcile 3an to 7o4 an4 ren4ers the 6loo4
sacrifice of Jesus worthless8 All save4 people 3ust 6e parties to the $ew Covenant8
Without ChristBs 6loo4 sacrifice un4er the $ew Covenant there can 6e no
re4e3ptive for2iveness of sin or 6enefit of the 2ift of life everlastin2 61 2race for
an1one in the Christian era8
A; The Jehovah's Witnesses' e4ucation=6ase4 salvation plan recappe4
1ne of the more interesting aspects of the JehovahLs WitnessesL belief system revolves aro'n# the
tho'san# year reign an# available aven'es for manLs reconciliation with 2o#+ 4o recap, the JehovahLs
Witnesses teach that the secon#, or general, res'rrection, occ'rs #'ring the tho'san# year reign when
the righteo's li:e Abraham an# 6oses, an# most of the earthLs 'nrighteo's are res'rrecte#+ When the
2reat Crow# is not b'sy restoring a ra#ioactive apocalyptic earth to para#ise, the JehovahLs Witnesses
who s'rvive the 2reat 4rib'lation embar: on an e#'cational program to elevate the 'nrighteo's to a
state of A#amCli:e 9perfection+; *eca'se the Gew Covenant will have expire# by then, an# #oes not
apply to the res'rrecte#, the benefits of ChristLs ransom bloo# sacrifice 'n#er the Gew Covenant cannot
be 'se# to lift these people 'p to perfection+ 3f that were the case, many wo'l# alrea#y be 9perfect; an#
there wo'l# be no nee# to enlighten them to that state+ 4hese enlightene# in#ivi#'als 'n#ergo
F'#gment, the secon# F'#gment #ay perio#, #'ring the tho'san# year reign >Insi5ht, )<<?+
4he opening of scrolls 7of "ev 20A!2, !@8 evi#ently points to a time
of e#'cation in the #ivine will, in harmony with 3saiah 26A.+ 4he
fact that 9the scroll of life; is opene# in#icates that there is
opport'nity for those who hee# that e#'cation to have their names
written in that scroll+ Ahea# of them will be the prospect of eternal
life in h'man perfection+ >:easonin5, @@)?
*y the en# of the tho'san# years, people on earth will have reache#
h'man perfection, being in the con#ition that A#am an# Ever were
in before they sinne#+ >Insi5ht, 2/.?
3n what sense #o they not 9come to life; 'ntil the en# of the
tho'san# years( 4his #oes not mean their res'rrection+ 4his
Qcoming to lifeL involves m'ch more than merely existing as
h'mans+ 3t means attaining to h'man perfection+ >:easonin5, @@.?
Got to prophesy, b't merely for the p'rpose of ill'stration +++ $ince a
yearly increase of three percent, compo'n#e#, #o'bles the n'mber
abo't every 2/ years, the entire 20 billion >20,000,000,000? co'l#
be res'rrecte# before @00 years of Christ's 4ho'san# Hear "eign
ha# elapse#, giving ample time for training an# F'#ging the
res'rrecte# ones witho't #ist'rbing harmony an# or#er on earth+
>Insi5ht, ).@?
$o, at John =A2<, 2.a, Jes's was pointing ahea# to the res'rrection5
then, in the remain#er of verse 2., he was expressing the o'tcome
after they ha# been 'plifte# to h'man perfection an# been p't on
F'#gment+ >:easonin5, @@)?
4he Jehovah's Witnesses believe that after the tho'san# year reign all those e#'cate# thro'gh their
training program are p't thro'gh a final test an# a thir# F'#gment #ay perio#5 this incl'#es the li:es of
Abraham, 6oses an# 3saiah+ 3f they pass this test of faith they have their names permanently written in
the boo: of life an# are rewar#e# with everlasting life on earth+ An# in a worl# where #eath will be no
more, that means immortality+
Accor#ingly, the heavenCbo'n# !//,000 receive eternal life thro'gh faith, whereas man:in#, all those
in line for an earthy rewar#, m'st obe#iently perform #ee#s that are in harmony with the new boo:s, or
soCcalle# scrolls of instr'ction mentione# at "evelation 20A!!C!=+ 4hey are F'#ge# base# on #ee#s
performe# #'ring an# after the tho'san# year reign, not those of to#ay or this life+ 4hey stateA
Ti3e of the earthl1 resurrection+ We note that this F'#gment is
place# in the *ible in the acco'nt of events occ'rring #'ring
Christ's 4ho'san# Hear "eign with his associate :ings an# priests+
4hese, the apostle &a'l sai#, Wwill F'#ge the worl#+W >!Co 6A2? W4he
great an# the small,W persons from all wal:s of life, will be there to
be F'#ge# impartially+ 4hey are WF'#ge# o't of those things written
in the scrollsW that will be opene# then+ 4his co'l# not mean a
recor# of their past lives nor a set of r'les that F'#ges them on the
basis of their past lives+ %or since Wthe wages sin pays is #eath,W
these by their #eath have receive# the wages of their sin in the past+
>"o 6A), 2@? Gow they are res'rrecte# that they might #emonstrate
their attit'#e towar# 2o# an# whether they wish to ta:e hol# of the
ransom sacrifice of Jes's Christ that was given for all+ >6t 20A2<5
Joh @A!6? 4ho'gh their past sins are not acco'nte# to them, they
nee# the ransom to lift them 'p to perfection+ 4hey m'st ma:e their
min#s over from their former way of life an# tho'ght in harmony
with 2o#'s will an# reg'lations for the earth an# its pop'lation+
Accor#ingly, Wthe scrollsW evi#ently set forth the will an# law of
2o# for them #'ring that J'#gment Day, their faith an# their
obe#ience to these things being the basis for F'#gment an# for
writing their names in#elibly, at last, into the Wscroll of life+W
>Insi5ht, )<<?
3n the F'#gment scene at "evelation 20A!!C!=, #'ring Christ's
6illennial "eign Wthe scroll of lifeW is shown as opene# to receive
a##itional names5 scrolls of instr'ction are also opene#+ 4hose who
come bac: in the 'res'rrection of the 'nrighteo's' will th's have the
opport'nity of having their names written on Wthe scroll of life,W
provi#e# they obe#iently perform #ee#s that are in harmony with
the scrolls of instr'ction >Ac 2/5!=? 1f co'rse, faithf'l servants of
2o# who come bac: in the res'rrection of the righteo's will alrea#y
have their names in the Wscroll of life+W *y their loyal obe#ience to
the #ivine instr'ctions, they will :eep their names in it+
-ow #oes a person get his name permanently retaine# in the Wboo:
of lifeW( %or those who are in line to receive heavenly life, it is by
conJ'ering this worl# thro'gh faith, proving themselves faithf'l
even to #eath+W "e 2A!05 @A=? %or those who are in line to receive
life on earth, it is by proving loyal to Jehovah thro'gh a final,
#ecisive test at the en# of Christ's 6illennial "eign+ >"e 20A), <?
4hose who maintain integrity thro'gh that final test will have their
names retaine# permanently by 2o# in the Wboo: of life+W >Insi5ht,
2=!?
'; $o 3an can 6e Nustifie4 or perfecte4 61 an e4ucational pro2a38
4he JehovahLs WitnessesL salvation #octrine is flawe# for n'mero's reasons+ %irst, even ass'ming for a
moment that 2o#Ls plan has always been to revert man bac: to the na:e#, innocent con#ition enFoye#
by A#am an# Eve on earth before they ate of the tree of the :nowle#ge of the goo# an# ba#, or that
they were 9perfect; to the same extent that Christ was, the i#ea that perfection can ever be ta'ght or
people F'stifie# thro'gh an e#'cational program flies contrary to the *ibleLs pre#ominant message an#
negates the reason why 2o# sent his Christ #own to be cr'cifie#+ 4he 0aw, any law, is ineffective to
re#eem or perfect man+
3n this context as it relates to reconciliation with the Almighty the wor# 9perfect; refers to a con#ition
free of sin, a permanent con#ition which co'l# only be achieve# thro'gh the bloo# of Christ+ &a'l went
to great length explaining this+ Go law or #ecree, especially the 6osaic 0aw, brings anything to
perfection+
!< Certainly, then, there occ'rs a setting asi#e of the prece#ing
comman#ment on acco'nt of its wea:ness an# ineffectiveness+ !.
%or the 0aw ma#e nothing perfect, b't the bringing in besi#es of a
better hope #i#, thro'gh which we are #rawing near to 2o#+ >-eb+
)A!<,!. GW4?
!! 3f, then, perfection were really thro'gh the 0evitical priesthoo#,
>for with it as a feat're the people were given the 0aw,? what f'rther
nee# wo'l# there be for another priest to arise accor#ing to the
manner of 6elYchiEZeY#e: an# not sai# to be accor#ing to the
manner of Aaron( >-eb+ )A!! GW4?
&a'l specifically referre# to law or #ecrees besi#es the 6osaic 0aw, any laws5 in fact it wo'l# be silly
to merely replace the 6osaic 0aw with another set of written laws >i+e+, the JehovahLs WitnessesL 0aw
scrolls of the millenni'm?+ Jes's Christ naile# all externally impose# laws an# #ecrees to the cross5
they are ineffective as a means of achieving re#emption an# perfection+
2! 3s the 0aw, therefore, against the promises of 2o#( 6ay that
never happenO %or if a law ha# been given that was able to give life,
righteo'sness wo'l# act'ally have been by means of law+ 22 *'t the
$cript're #elivere# 'p all things together to the c'sto#y of sin, that
the promise res'lting from faith towar# Jes's Christ might be given
to those exercising faith+ >2al+ @A2!,22 GW4?
!@ %'rthermore, tho'gh H1K were #ea# in H1K" trespasses an# in
the 'ncirc'mcise# state of H1K" flesh, 72o#8 ma#e H1K alive
together with him+ -e :in#ly forgave 's all o'r trespasses !/ an#
blotte# o't the han#written #oc'ment against 's, which consiste# of
#ecrees an# which was in opposition to 's5 an# -e has ta:en it o't
of the way by nailing it to the tort're sta:e+ >Col+ 2A!@,!/ GW4?
&erfection means, among other things, removal of sin thro'gh the bloo# sacrifice of Christ+
!2 *'t this 7man8 offere# one sacrifice for sins perpet'ally an# sat
#own at the right han# of 2o#, !@ from then on awaiting 'ntil his
enemies sho'l# be place# as a stool for his feet+ !/ %or it is by one
7sacrificial8 offering that he has ma#e those who are being
sanctifie# perfect perpet'ally+ >-eb+ !0A!2C!/ GW4?
!/+ *y a single offering he has perfecte# for all time those who are
sanctifie#A While the 0evitical sacrifices, after h'n#re#s of years,
were no nearer the attainment of their aim than they ha# been at the
beginning, the sacrifice of Christ has p'rifie# his people from sin
>cf, 2A!!? an# ass're# them of permanent maintenance in a right
relation with 2o#+ 4his complete removal an# forgiveness of sin,
we are remin#e#, was promise# in JeremiahLs prophecy of the new
covenant, alrea#y J'ote# in <A<C!2+ >%+%+ *r'ce, Peake=s
%ommentaries, !0!6?
4herefore, those who wo'l# be perfecte# >F'stifie#? 'n#er the Jehovah's Witnesses' salvation plan
p'rs'ant to the soCcalle# 0aw scrolls of "evelation 20A!2 will have fallen from grace, as &a'l clearly
sai#+
/ H1K are parte# from Christ, whoever H1K are that try to be
#eclare# righteo's by means of law5 H1K have fallen away from
his 'n#eserve# :in#ness+ >2al+ =A/ GW4?
4o p't it another way, yo' cannot teach perfection5 yo' can rea# the entire *ible b't its mastery will
not F'stify yo'5 only 2o#'s grace an# ChristLs #eath thro'gh the bloo# of the Gew Covenant will
accomplish this+ Enlightenment comes thro'gh internaliEe# spirit'ality, by the -oly $pirit, a change of
heart, not strict legalistic a#herence to externally impose# 0aw scrolls+ Jes's J'ote# the prophets at
John 6A/= who sai#, 94hey shall all be ta'ght by 2o#,; an# 9Everyone who listens to my %ather an#
learns from him comes to me,; meaning they will be ta'ght to come an# :now Jes's in this age, to
learn abo't the only means of salvation, faith in Christ an# F'stification or perfection p'rs'ant to his
#eath, an# the won#erf'l grace of the Almighty+ 1nly 2o#Ls gift brings acJ'ittal+
!6 Also, it is not with the free gift as it was with the way things
wor:e# thro'gh the one 7man8 that sinne#+ %or the F'#gment
res'lte# from one trespass in con#emnation, b't the gift res'lte#
from many trespasses in a #eclaration of righteo'sness >9acJ'ittal;
GA*?+ >"om+ =A!6?
C; Onl1 the sins of the *--KKK are for2iven un4er the Jehovah's Witnesses' new covenant which
is clearl1 not a 'i6le teachin2
$econ#ly, the JehovahLs Witnesses teach that only 2o# an# the !//,000 are parties to the Gew
Covenant of Jeremiah @!A@!C@/, an# therefore no one else besi#es the !//,000 can achieve perfection
beca'se 'n#er their Gew Covenant only the sins of the !//,000 are forgiven+
@/ 9An# they will no more teach each one his companion an# each
one his brother, saying, QMG1W JehovahOL for they will all of them
:now me, from the least one of them even to the greatest one of
them,; is the 'tterance of Jehovah+ 9%or 3 shall forgive their error,
an# their sin 3 shall remember no more+; >Jer+ @!A@/ GW4?
4his is another important point to remember, an# #iffic'lt for the average Christian to comprehen#, b't
the only people whose sins are forgiven p'rs'ant to Jes's' sacrifice in this life C from A#am to the
beginning of the tho'san# year reign C are the !//,000+ %'rtheremore, the benefit of the forgiveness of
sin by Christ's sacrifice is only available to earthly s'bFects of Christ's tho'san# year :ing#om in the
next life+ $ins of this life are not forgiven beca'se the Jehovah's Witnesses teach, incorrectly, that the
wages of sin for men is #eath C #eath is p'nishment for man's sins+ 4hey stateA
4his co'l# not mean the recor# of their past lives nor a set of r'les
that F'#ges them on the basis of their past lives+ %or since the
Wwages sin pays is #eath,W these by their #eath have receive# the
wages of their sin in the past+ >"o 6A), 2@?
7Jes's8 rep'rchase# them so that they co'l# become his fa3il1,
#oing this by presenting the f'll val'e of his ransom sacrifice to the
2o# of absol'te F'stice in heaven+ >-eb .A2/? -e thereby gains a
*ri#e, a heavenly congregation forme# of his followers+ >compare
Eph =A2@C2)5 "e !A=,65 =A.,!05 !/A@,/?+ 6essianic prophecies also
show he will have Woffsprin2W as an WEternal %ather+W >3sa =@A!0C!25
.A6,)? 4o be s'ch, his ransom m'st embrace more than those of his
*ri#e+ 3n a##ition to those Wbo'ght from among man:in# as
firstfr'itsW to form that heavenly congregation, therefore, others are
to benefit from his ransom sacrifice an# gain everlasting life
thro'gh the removal of their sins an# accompanying imperfection+
>"e !/A/5 ! Jo 2A!,2? $ince those of the heavenly congregation serve
with Christ as priests an# W:ings over the earth,W such other
recipients of the ranso3 6enefits 3ust 6e earthl1 su6Nects of
Christ's ?in24o3 an4 as chil4ren of an Peternal FatherP the1
attain everlastin2 life+ >Insi5ht, )@6?
3t is 'n#erstan#able why the Jehovah's Witnesses #on't want man:in#'s sins forgiven in this life beca'se
it wo'l# #eprive them of the ability to We#'cate them to perfectionW #'ring the tho'san# year reign+
1therwise, those who merit the res'rrection wo'l# not have been res'rrecte# as sinCla#en mortals in
nee# of perfection thro'gh the removal of sin thro'gh their sinCremoval program+ 1r state# another
way, the Jehovah's Witnesses nee# sinners to reCe#'cate #'ring the millenial reign+ 4his wo'l#
ostensibly incl'#e those Jehovah's Witnesses who are not of the !//,000 who wo'l# have been part of
the 2reat Crow# ha# they live# long eno'gh+
*'t even if the Jehovah's Witnesses' theory #enying Christ's sacrifice for man:in# in this life were tr'e,
they can't simply apply the benefits from one lifetime #erive# from one person to other people in a
completely #ifferent life+ Het this transfer of forgiveness of sin by osmosis is precisely what they teachA
4he #escen#ants, or Wfamily,W receive salvation by virt'e of their #escent+ *'t $cript're teaches
otherwise an# emphasiEes the importance of in#ivi#'al responsibility+ Each in#ivi#'al is save# base#
on their righteo'sness, beliefs an# con#'ct+ H-W- 2o# ma#e this clear in the boo: of EEe:iel+
+++ when a lan# sins against me by brea:ing faith, 3 stretch o't my
han# against it an# brea: its staff of brea#, 3 let famine loose 'pon it
an# c't off from it both man an# beast5 an# even if these three men
were in it, Goah, Daniel an# Job, they co'l# save only themselves
by their virt'e +++ 3 swear they co'l# save neither sons nor #a'ghters5
they alone wo'l# be save#+ >EEe:+ !=A!@, !/, !6?
D; Onl1 true 6elievers who are parties to the $ew Covenant can receive for2iveness of sins an4
other atten4ant 6enefits
Asi#e from the obvio's, that Christ's #eath bro'ght forgiveness of sins for all tr'e believers committe#
in this life, those who obtain this benefit, 2o#'s people, m'st be parties to the Gew Covenant+
Any man not a party to the Gew Covenant cannot obtain its benefits anymore than a *aalCworshipping
Assyrian co'l# obtain benefits 'n#er the 6osaic 0aw not being a circ'mcise# member of the nation of
3srael+ An# no one can have their robes washe# in the bloo# of the 0amb Jes's, have their sins
permanently forgiven in the Christian era an# be perfecte# or F'stifie# >#eclare# righteo's? #'ring the
tho'san# year reign 'n#er an expire# Gew Covenant anymore than a Christian to#ay can have his or
her sins forgiven 'n#er the obsolete 6osaic law+
6a:e no mista:e abo't this one factA it is absol'tely impossible, logically or script'rally, for the
JehovahLs Witnesses to e#'cate the res'rrecte# to perfection >F'stification, a #eclaration of
righteo'sness an# reconciliation with 2o#5 a state of sinlessness? 'n#er any set of laws, especially the
soCcalle# 0aw scrolls of "evelation 20A!2+ 4he gift of reconciliation, re#emption, sanctification,
F'stification an# forgiveness of sins thro'gh the exercise of faith an# 2o#'s gift of grace is only
possible by an# thro'gh the Gew Covenant of ChristLs bloo#+
E; The Jehovah's Witnesses' teachin2 that resurrecte4 3an inclu4in2 6illions of non=6elievers
will not 6e Nu42e4 for sins co33itte4 in this life is not 6i6lical
4hir#, as #iffic'lt as it might be to wrap oneLs min# aro'n#, the JehovahLs Witnesses teach that
res'rrecte# man:in#, ro'ghly 20 billion, are F'#ge# base# on their #ee#s or con#'ct #'ring the
tho'san# year reign, not this life to#ay+ %or all practical p'rposes they are starting all over again+ 4hey
reason that beca'se man is s'ppose#ly acJ'itte# of sin at #eath an# that he pai# for his sins with the
wages of #eath he cannot be p't on F'#gment for evil #ee#s committe# in this life, only the next life
#'ring the tho'san# year reign+ -e will be F'#ge# base# on his obe#ience to f't're millennial 0aw
scrolls, #ivine instr'ction or laws an# reg'lations >the Watchtower magaEine, etc+(? which are inten#e#
to e#'cate or enlighten him to perfection+
*oth those who formerly #i# goo# things an# those who formerly
practice# ba# things will be 9F'#ge# in#ivi#'ally accor#ing to their
#ee#s+9 What #ee#s( #f we were to ta?e the view that people were
2oin2 to 6e con4e3ne4 on the 6asis of 4ee4s in their past life
that woul4 6e inconsistent with !o3ans O>,> E"e who has 4ie4
has 6een acQuitte4 fro3 his sin8; 3t wo'l# also be 'nreasonable to
res'rrect people simply for them to be #estroye#+ $o, at John =A2<,
2.a, Jes's was pointing ahea# to the res'rrection5 then, in the
remain#er of verse 2., he was expressing the o'tcome after they
ha# been 'plifte# to h'man perfection an# been p't on F'#gment+
>:easonin5, @@)?
Ti3e of the earthl1 resurrection+ We note that this F'#gment is
place# in the *ible in the acco'nt of events occ'rring #'ring
Christ's 4ho'san# Hear "eign with his associate :ings an# priests+
4hese, the apostle &a'l sai#, Wwill F'#ge the worl#+W >!Co 6A2? W4he
great an# the small,W persons from all wal:s of life, will be there to
be F'#ge# impartially+ 4hey are WF'#ge# o't of those things written
in the scrollsW that will be opene# then+ 4his co'l# not mean a
recor# of their past lives nor a set of r'les that F'#ges them on the
basis of their past lives+ %or since Wthe wages sin pays is #eath,W
these by their #eath have receive# the wages of their sin in the past+
>"o 6A), 2@? >Insi5ht p+ )<<?
$ince these #isc'ssions of "omans 6A) an# "omans 6A2@ were place# si#eCbyCsi#e the contra#iction
sho'l# have been selfCevi#ent+ 4he manner in which the JehovahLs Witnesses interpret these verses
ren#ers them m't'ally excl'sive+ 3f one is acJ'itte# of sin he is #eclare# not g'ilty an# avoi#s
p'nishment+ As s'ch he wo'l# not then be p'nishe# with #eath, the wages of sin+ %'rthermore, it is
c'rio's why they apply "omans 6A) >9for he who has #ie# has been acJ'itte# from 7his8 sin;? to the
res'rrecte# 'nrighteo's when the s'rro'n#ing paragraphs are #irecte# to only the soCcalle# !//,000
who alone are s'ppose#ly baptiEe# into ChristLs #eath >"om+ 6A!C!!? 'n#er their #octrine+ 3t ma:es
absol'tely no sense+
4hat asi#e, the 2ree: wor# dikaioo means QacJ'ittalL >GW4? or Qabsolve#L >GA*? QF'stifie#L >7reen=s
9iteral?, or primarily Q#eeme# to be rightL >#ine=s, 6.?+ *'t if yo' loo: closely at its 'se in "omans 6A)
yo' will notice that the JehovahLs Witnesses have pl'c:e# it o't of context as they freJ'ently #o an#
fail to 'n#erstan# the 'nambig'o's meaning of &a'lLs #isco'rse+ -e was referring to a spirit'al #eath to
sin for the Christian believer, not the physical, mortal #eath of all men+
! ConseJ'ently, what shall we say( $hall we contin'e in sin, that
'n#eserve# :in#ness may abo'n#( 2 Gever may that happenO
$eeing that we #ie# with reference to sin, how shall we :eep on
living any longer in it( @ 1r #o H1K not :now that all of 's who
were baptiEe# into Christ Jes's were baptiEe# into his #eath( /
4herefore we were b'rie# with him thro'gh o'r baptism into his
#eath, in or#er that, F'st as Christ was raise# 'p from the #ea#
thro'gh the glory of the %ather, we also sho'l# li:ewise wal: in a
newness of life+ = %or if we have become 'nite# with him in the
li:eness of his #eath, we shall certainly also be 7'nite# with him in
the li:eness8 of his res'rrection5 6 beca'se we :now that o'r ol#
personality was impale# with 7him8, that o'r sinf'l bo#y might be
ma#e inactive, that we sho'l# no longer go on being slaves to sin+ )
%or he who has #ie# has been acJ'itte# from 7his8 sin+
< 6oreover, if we have #ie# with Christ, we believe that we shall
also live with him+ . %or we :now that Christ, now that he has been
raise# 'p from the #ea#, #ies no more5 #eath is master over him no
more+ !0 %or 7the #eath8 that he #ie#, he #ie# with reference to sin
once for all time5 b't 7the life8 that he lives, he lives with reference
to 2o#+ !! 0i:ewise also H1KA rec:on yo'rselves to be #ea#
in#ee# with reference to sin b't living with reference to 2o# by
Christ Jes's+
!2 4herefore #o not let sin contin'e to r'le as :ing in H1K" mortal
bo#ies that H1K sho'l# obey their #esires+ !@ Geither go on
presenting H1K" members to sin as weapons of 'nrighteo'sness,
b't present yo'rselves to 2o# as those alive from the #ea#, also
H1K" members to 2o# as weapons of righteo'sness+ !/ %or sin
m'st not be master over H1K, seeing that H1K are not 'n#er law
b't 'n#er 'n#eserve# :in#ness+ >"om+ 6A!C!/ GW4?
&a'l is #efen#ing 9the gospel against the charge that it promotes moral laxity; >GA* note 6, !C!!?+ -e
refers to having Q#ie# to sin,L an# that those baptiEe# were baptiEe# into ChristLs #eath an# b'rie# with
him+ 4he symbolic #eath lea#s to life with Christ+ An# tr'e believers m'st thin: of themselves as being
#ea# to sin+ Gothing in those verses can be interprete# to imply a physical #eath, or that all evil people
are acJ'itte# of their sins at #eath beca'se &a'l ma#e it very clear that 9Dit is reserve# for men to #ie
once for all time an# after this a F'#gment; >-eb+ .A2) GW4?+ 4he JehovahLs WitnessesL
misinterpretation wo'l# act'ally enco'rage moral laxity+
%'rthermore, Christ #ie# only once for sin an# will never again ret'rn to #ie for forgiveness of sins so
the res'rrecte# sinf'l billions co'l# never obtain the benefit of his sacrifice which he ma#e 'n#er the
soCcalle# expire# Gew Covenant >"omans 6A!0?+ Christ #ie# once >-eb+ .A2),2<?+
An# -ebrews 6A2@ cannot mean that all men are p'nishe# with #eath for their sins+ 4his too is ta:en
o't of context beca'se Jes's sai# 9D whoever hears my wor# an# believes in the one who sent me has
eternal life an# will not come to con#emnation b't has passe# from #eath to life; >John =A2/?+ 4he
wages of sin, #eath, is not everyoneLs p'nishment or rewar#+
2! What, then, was the fr'it that H1K 'se# to have at that time(
4hings of which H1K are now ashame#+ %or the en# of those things
is #eath+ 22 -owever, now, beca'se H1K were set free from sin b't
became slaves to 2o#, H1K are having H1K" fr'it in the way of
holiness, an# the en# everlasting life+ 2@ %or the wages sin pays is
#eath, b't the gift 2o# gives is everlasting life by Christ Jes's o'r
0or#+ >"om+ 6A2!C2@ GW4?
4he Christian path lea#s to eternal life even tho'gh one #ies physically, with one limite# exception at !
Corinthians !=A=!,=2+ %or others there is spirit'al #eath followe# by physical #eath an# F'#gment5
nothing here even remotely s'ggests that they will not be F'#ge# on J'#gment Day for #ee#s
committe# in this life+
F; All 3en are Nu42e4 for their con4uct in this lifeG true 6elievers are passe4 over in the
con4e3nation
%o'rth, &a'l state# that man is F'#ge# on the basis of #ee#s committe# while in the present physical
bo#y, not the res'rrecte# bo#y of the next age+
We :now that while we are at home in the bo#y we are away from
the 0or#, for we wal: by faith, not by sight +++ we wo'l# rather be
away from the bo#y an# at home with the 0or#+ $o whether we are
at home or away, we ma:e it o'r aim to please him+ For we 3ust
all appear 6efore the Nu423ent seat of Christ so that each one
3a1 receive what is 4ue for what he has 4one in the 6o41
whether 2oo4 or evil+ >2 Cor =A6C!0, GA*?
$ince we are all F'#ge# for o'r con#'ct in this life, whether goo# or evil, &a'l was spea:ing not only to
the !//,000 as the Jehovah's Witnesses ro'tinely claim, b't to all men+ 4he implications of this are
enormo's beca'se first cent'ry Christians were therefore comprise# not only of the !//,000 an# the
Gew 4estament was not #irecte# in most instances to only the !//,000+ 1f co'rse, the Jehovah's
Witnesses teach that since &a'l's wor#s here refer only to the anointe# !//,000, it still allows for
res'rrecte# man to be F'#ge# for #ee#s committe# in the next physical bo#y+ *'t if that is the case, not
only are some of the !//,000 committing evil #ee#s to#ay, the !//,000 anointe# are F'#ge# li:e the rest
of 's+ An# since some of the !//,000 are evilC#oers beca'se they #on't live 'p to their own high ethical
stan#ar#s they can't be part of the !//,000+ 4herefore it is impossible to 'se that n'mber !//,000 as a
benchmar: for co'nting #own to the en# times, for i#entifying who of the anointe# remain on earth+ Go
one :nows who they are 'ntil they have been sifte# thro'gh the F'#gment process+
4he Jehovah's Witnesses co'nter this by mo#ifying verse !0 to conform to their #octrine by claiming
the anointe# are Wawar#e#,W not F'#ge#, implying that they all will receive something goo#, b't s'ch an
interpretation flies contrary to the WevilW con#'ct of some of their members which shall be p'nishe#,
not awar#e#+ %'rthermore, a literal interpretation #oes not say they will be Wawar#e#+W
7; The Jehovah's Witnesses' 3illennial scrolls are actuall1 recor4in2s of 3an's 4ee4s in this life
not a44itional rules an4 re2ulations
%ifth, in light of the above it is not possible for the scrolls of "evelation 20A!2 to be a##itional 9#ivine
instr'ctions; that will e#'cate man to 9perfection; which wo'l# be a blatant contra#iction of 2o#Ls
Gew Covenant at Jeremiah @!A@!C@/+ 4hey are, to the contrary, a recor# of this lifeLs #ee#s, an# base#
on these #ee#s man might have his name entere# in 2o#Ls scroll, or boo:, of life+ We :now this
beca'se the *ible says so+
3 saw the #ea#, the great an# lowly, stan#ing before the throne, an#
scrolls were opene#+ 4hen another scroll was opene#, the boo: of
life+ 4he #ea# were F'#ge# accor#ing to their #ee#s, by what was
written in the scrolls+ >"ev+ 20A!2 GA*? >9D accor#ing to what
they ha# #one as recor#e# in the boo:s; G3S5 same G045 9F'#ge#
by what those boo:s sai# they ha# #one; CES5 9accor#ing to what
they ha# #one as recor#e# in the boo:s; 4A3S?
9D boo:s were opene#A D 4hese containe# #ee#s, not names D
another boo: D which is the boo: of lifeA this is a register an#
contains names, not #ee#s+; >G+ 4'rner, Peake=s %ommentaries,
!0=<?
4o regar# the scrolls as containing laws to abi#e by is to res'rrect the 6osaic 0aw or similar #ecrees
which are ineffective an# 'seless for p'rposes of lasting F'stification, that is, perfection+ 4hey were
naile# to the cross an# 2o# p'rpose# to write his laws in ChristiansL hearts >Jeremiah @!A@2C@/?+
4herefore the scrolls m'st be a recor# of #ee#s+
0astly, the Jehovah's Witnesses' soCcalle# 0aw scrolls of "evelation 20A!2 co'l# not be 'se# to e#'cate,
or be complie# with, by anyone #'ring the tho'san# year reign beca'se they arenLt even opene# 'ntil
after the tho'san# years+
)#8 The first resurrection 4i4 not 6e2in in *.*+ with the resurrection of the *--KKK to
heaven an4 salvation is not 2rante4 6ase4 on 4ee4s perfor3e4 in accor4ance with
new rules an4 re2ulations 4urin2 the *KKK 1ear rei2n8
4he JehovahLs Witnesses teach that the first res'rrection, for the !//,000 only, began in !.!< an# will
concl'#e shortly >:e!elation %lima(, !0@, 2))?, a theory at #rastic o##s with "evelation 20A/C6+
/ An# 3 saw thrones, an# there were those who sat #own on them,
an# power of F'#ging was given them+ Hes, 3 saw the so'ls of those
exec'te# with the ax for the witness they bore to Jes's an# for
spea:ing abo't 2o#, an# those who ha# worshipe# neither the wil#
beast nor its image an# who ha# not receive# the mar: 'pon their
forehea# an# 'pon their han#+ An# they came to life an# r'le# as
:ings with the Christ for a tho'san# years+ = >4he rest of the #ea#
#i# not come to life 'ntil the tho'san# years were en#e#+? 4his is
the first res'rrection+ 6 -appy an# holy is anyone having part in the
first res'rrection5 over these the secon# #eath has no a'thority, b't
they will be priests of 2o# an# of the Christ, an# will r'le as :ings
with him for the tho'san# years+> "ev+ 20A/C6 GW4?
A#mitte#ly conf'sing, these verses have been #ebate# by religio's scholars for cent'ries with respect
to which 9coming to life; event is the first res'rrection+ 3t is obvio'sly not !.!< before the 2reat
4rib'lation, before the entire boo: of "evelation for that matter+ "ather, the first res'rrection will be
associate# with a? the first Wcoming to life; event, b? the secon# 9coming to life; event, c? both events,
#? #'ring the tho'san# year reign, or e? after the tho'san# year reign+ 3t leaves no room for a !.!< first
res'rrection+
4he JehovahLs Witnesses reFect these Qcoming to lifeL events as being the first res'rrection, especially
the secon# event where the rest of the #ea# #o not come to life 'ntil the tho'san# years are over+
As clearly state#, it is not 9the rest of the #ea#; who share in the
first res'rrection+ 4hat res'rrection is for those who r'le with Christ
for the tho'san# years+ >"easoning, @@<+? Who, then, are 9the rest of
the #ea#(; 4hey are all those of man:in# who #ie# as a res'lt of
A#amic sin an# those who, tho'gh s'rvivors of the great trib'lation
or those who may be born #'ring the 6illenni'm, nee# to be
relieve# of the #eathC#ealing effects of s'ch sin+ C Compare
Ephesians 2A!+ 3n what sense #o they not 9come to life; 'ntil the
en# of the tho'san# years( 4his #oes not mean their res'rrection+
4his Qcoming to lifeL involves m'ch more than merely existing as
h'mans+ 3t means attaining to h'man perfection, free from all
effects of A#amic sin+ Gotice that the reference to this in verse =
occ'rs imme#iately after the prece#ing verse says that those who
will be in heaven 9came to life+; 3n their case it means life free from
all effects of sin5 they are even specially favore# with immortality+
>! Cor !=A=/? %or the rest of the #ea#,; then it m'st mean the
f'llness of life in h'man perfection+ >:easonin5, @@.? >emphasis
a##e#?
%or them, the first Qcoming to lifeL event only refers to the spirit'al con#ition of those sharing in the
!.!< first res'rrection of the !//,000, b't on closer inspection their interpretation is neither script'ral
nor possible+ Earlier it was establishe# that the !.!/ :ing#om #ate was 'ns'stainable an# events
associate# with that #ate belonge# in the first cent'ry, that the $econ# Coming of Christ #i# not happen
in !.!/ b't lies ahea#, an# conseJ'ently the first res'rrection of ! 4hessalonians /A!6, !), an# !
Corinthians !=A22, 2@ which follows closely an# is tightly bo'n# to the ret'rn or $econ# Coming, m'st
also lie in the f't're, not !.!<+
GeverCtheCless, the JehovahLs Witnesses ma:e an effort to place the beginning of the first res'rrection
of the !//,000 in !.!<, an# even go so far as to base their theory of an 9earlier; res'rrection in
&hilippians @A!! on the fact that the 2ree: wor# e(anastasis can mean getting o't of be# in the
morning5 th's it is an early res'rrection, a very wea: arg'ment, at best+ 4hey claimA
%irst res'rrection+ "evelation 20A=, 6 refers to the res'rrection of
those who will reign with Christ as Wthe first res'rrection+W 4he
apostle &a'l spea:s of this first res'rrection also as Wthe earlier
res'rrection from the #ea# 7literally, the o'tCres'rrection the o't of
#ea# >ones?8+W &hp @A!!, GW, "o 3nt? +++ &a'l is not #enying a
general res'rrection by this lang'age, b't emphasiEing that of
believers+W Charles Ellicott's Commentaries >!<6=, Sol+ 33, p+ <)?
remar:s on &hilippians @A!!A W' 4he res'rrection from the #ea#5' i+e+,
as the context s'ggests, the first res'rrection >"ev+ xx+ =?, when at
the 0or#'s coming the #ea# in -im shall rise first >! 4hessalon+ iv+
!6?, an# the J'ic: be ca'ght 'p to meet -im in the clo'#s >! 4hess+
iv+ !)?5 compare 0':e xx+ @=+ 4he first res'rrection will incl'#e
only tr'e believers, an# will apparently prece#es the secon#, that of
nonCbelievers an# #isbelievers, in point of time +++ Any reference
here to a merely ethical res'rrection >Coccei's? is wholly o't of the
J'estion+W 1ne of the basic meanings of the wor# exanastasis is
getting 'p from be# in the morning5 th's it can well represent a
res'rrection occ'rring early, otherwise calle# Wthe first res'rrection+'
"otherham's translation of &hilippians @A!! rea#sA W3f by any means
3 may a#vance to the earlier res'rrection which is from the #ea#+W
>Insi5ht, )<)?
*'t this is not tr'e+ A literal translation ma:es no reference to an earlier res'rrection b't simply rea#s
9D if somehow 3 may attain to the res'rrection from the #ea#; >&hil+ @A!!? >$ame GA* an# MJS+? 4he
JehovahLs WitnessesL reliance on an !<6= commentary by Charles Ellicott #oes not a#vance their ca'se+
Even tho'gh he sees two res'rrections, he ties the first to the $econ# Coming an# places no #ate on
either event, let alone !.!<+
3f Ellicott is not a JehovahLs Witness it is #o'btf'l that he believes the $econ# Coming happene# in
!.!/ an# the first res'rrection began in !.!<+ An# if that is the case he wo'l# place the first
res'rrection of believers #'ring the tho'san# year reign an# the secon# of nonCbelievers after the
tho'san# year reign which is at #irect o##s with the JehovahLs Witnesses+ %'rthermore, since EllicottLs
secon# res'rrection only incl'#es nonCbelievers an# #isbelievers, that will incl'#e by necessity
res'rrecte# members of the 2reat Crow# who #o not s'rvive the 2reat 4rib'lation, an# Abraham,
6oses an# 3saiah etc+ G+ 4'rner on the other han# comments 9Elsewhere the G4 #oes not envisage two
res'rrections, which are an invention of this >another? a'thor >Peake@s %ommentaries, !0=)?+
An# F'st beca'se "otherham inserte# the wor# QearlierL into &hilippians @A!! in his amplifie# *ible,
that is not eno'gh to overcome the overwhelming weight of script'ral a'thority to the contrary+
&hilippians @A!! #oes not say there is an earlier res'rrection+ 4he JehovahLs Witnesses are merely 'sing
one other personLs error as prece#ent+ 1ne is remin#e# of Jes'sL warning at 6atthew !=A!/A 93f a blin#
person lea#s a blin# person, both will fall into the pit+;
4he JehovahLs Witnesses also attempt to shoehorn the general res'rrection into the tho'san# year reign,
which wo'l# enable the generally res'rrecte# to be F'#ge# then #'ring the soCcalle# secon# F'#gment
#ay perio#, teaching that the one sitting on the white throne F'#ges #'ring the tho'san# year reign an#
not after+ *'t this is also a false interpretation+
Also, there are many W'nrighteo'sW persons b'rie# in $heol
>-a#es?, man:in#'s common grave, or in the Wsea,W watery graves+
4he F'#gment of these along with Wthe righteo'sW res'rrecte# on
earth is #escribe# in "evelation 20A!2, !@5 WAn# 3 saw the #ea#, the
great an# the small, stan#ing before the throne, an# scrolls were
opene#+ *'t another scroll was opene#5 it is the scroll of life+ An#
the #ea# were F'#ge# o't of those things written in the scrolls
accor#ing to their #ee#s+ An# the sea gave 'p those #ea# in it, an#
#eath an# -a#es gave 'p those #ea# in it, an# #eath an# -a#es gave
'p those #ea# in them, an# they were F'#ge# in#ivi#'ally accor#ing
to their #ee#s+
4ime of the earthly res'rrection+ We note that this F'#gment is
place# in the *ible in the acco'nt of events occ'rring #'ring
Christ's 4ho'san# Hear "eign with his associate :ings an# priests+
4hese, the apostle &a'l sai#, Wwill F'#ge the worl#+W >!Co 6A2? W4he
great an# the small,W persons from all wal:s of life, will be there to
be F'#ge# impartially+ >Insi5ht, )<<?
-owever, "evelation 20A!! only refers to one throne, the white one, not m'ltiple thrones, that is, the
thrones of 20A=, 6 which the !//,000 allege#ly occ'py+ 4his act of F'#gment from the white throne
follows the tho'san# year reign5 it is not #'ring that reign, b't after $atanLs release from prison, after
the camp of the holy ones an# the belove# city are s'rro'n#e#, after the evil ones are cons'me# by fire,
an# after the Devil is thrown into the pool of fire an# s'lf'r+
) Gow as soon as the tho'san# years have been en#e#, $atan will be
let loose o't of his prison, < an# he will go o't to mislea# those
nations in the fo'r corners of the earth, 2og an# 6aZgog, to gather
them together for the war+ 4he n'mber of these is as the san# of the
sea+ . An# they a#vance# over the brea#th of the earth an# encircle#
the camp of the holy ones an# the belove# city+ *'t fire came #own
o't of heaven an# #evo're# them+ !0 An# the Devil who was
mislea#ing them was h'rle# into the la:e of fire an# s'lph'r, where
both the wil# beast an# the false prophet 7alrea#y were85 an# they
will be tormente# #ay an# night forever an# ever+
!! An# 3 saw >9Gext 3 saw; GA*5 94hen 3 saw; "$S, 4G3S, G3S,
GA$*, A*, WEG4? a great white throne an# the one seate# on it+
%rom before him the earth an# the heaven fle# away, an# no place
was fo'n# for them+ !2 An# 3 saw the #ea#, the great an# the small,
stan#ing before the throne, an# scrolls were opene#+ *'t another
scroll was opene#5 it is the scroll of life+ An# the #ea# were F'#ge#
o't of those things written in the scrolls accor#ing to their #ee#s+ !@
An# the sea gave 'p those #ea# in it, an# #eath an# -aZ#es gave 'p
those #ea# in them, an# they were F'#ge# in#ivi#'ally accor#ing to
their #ee#s+ !/ An# #eath an# -aZ#es were h'rle# into the la:e of
fire+ 4his means the secon# #eath, the la:e of fire+ != %'rthermore,
whoever was not fo'n# written in the boo: of life was h'rle# into
the la:e of fire+ >"ev+ 20A)C!= GW4? >emphasis a##e#?
4he JehovahLs WitnessesL theory creates a problem for themselves beca'se moving the white throne
F'#gment bac: into the tho'san# year reign means their Qperfecte#L man cannot be F'#ge# as they claim
at the final test after the tho'san# year reign, a test by the way which is not mentione# at all in
"evelation 20A., b't only ass'me#+
. An# they a#vance# over the brea#th of the earth an# encircle# the
camp of the holy ones an# the belove# city+ *'t fire came #own o't
of heaven an# #evo're# them+ >"ev+ 20A.?
All it says is that the camp an# city of the holy ones become s'rro'n#e# by $atanLs J'islings 2og an#
6agog an# their il: who are then s'rreptitio'sly #estroye# with no mention that the holy ones are
s'bFecte# to yet another test+ "emember, accor#ing to the JehovahLs Witnesses this test is a#ministere#
to Abraham, 6oses an# 3saiah, etc+ who have been enlightene# an# lifte# 'p to h'man perfection by the
2reat Crow#, an# learn of Jes's, which is 'nli:ely to say the least+ >6oses( 1f 6atthew !)A@(?+
Altho'gh the Jehovah's Witnesses have been :nown to #eny it, this really is Wwor:sCbase#W salvation+
3n the F'#gment scene at "evelation 20A!!C!=, #'ring Christ's
6illennial "eign Wthe scroll of lifeW is shown as opene# to receive
a##itional names5 scrolls of instr'ction are also opene#+ 4hose who
come bac: in the 'res'rrection of the 'nrighteo's' will th's have the
opport'nity of having their names written on Wthe scroll of life,W
provi#e# they obe#iently perform #ee#s that are in harmony with
the scrolls of instr'ction >Ac 2/A!=? 1f co'rse, faithf'l servants of
2o# who come bac: in the res'rrection of the righteo's will alrea#y
have their names in the Wscroll of life+W *y their loyal obe#ience to
the #ivine instr'ctions, they will :eep their names in it+
-ow #oes a person get his name permanently retaine# in the Wboo:
of lifeW( %or those who are in line to receive heavenly life, it is by
conJ'ering this worl# thro'gh faith, proving themselves faithf'l
even to #eath+W "e 2A!05 @A= %or those who are in line to receive life
on earth, it is by proving loyal to Jehovah thro'gh a final, #ecisive
test at the en# of Christ's 6illennial "eign+ >"e 20A), <? 4hose who
maintain integrity thro'gh that final test will have their names
retaine# permanently by 2o# in the Wboo: of life+W >Insi5ht, 2=!?
4he Jehovah's Witnesses are ca'tione# to rea# Ephesians 2A<,.A W%or by grace yo' have been save#
thro'gh faith, an# this is not from yo'5 it is the gift of 2o#5 it is not from wor:s so no one may boast+W
%'rthermore, a final test is not necessary by the JehovahLs WitnessesL own a#mission since they also
state that the iss'e pertaining to manLs obe#ience has been alrea#y settle#, that the iss'e of 2o#Ls
sovereignty 9has been F'#icially settle# by the co'rt of heaven,;>Insi5ht, !)0?+ *'t if that is the case
there wo'l# be no reason to :eep p'tting Qperfecte#L man on F'#gment+
3n the en#, the soCcalle# !.!< first res'rrection of the !//,000 m'st be move# forwar# near the
inception or into the tho'san# year reign beca'se it canLt stay where it is an# has no other place to go
since the first res'rrection canLt ta:e place after the tho'san# year reign beca'se they flatly reFect that
option >:easonin5, @@<?+ ConseJ'ently, the JehovahLs Witnesses are st'c: in a con'n#r'm or two,
another vexing set of problemsA
>!? 4he res'rrecte# !//,000 are merge# with the res'rrecte# members of the 2reat Crow# an# the
'nrighteo's #'ring the tho'san# year reign, all of whom are therefore part of the first res'rrection+ *'t
since those of the first res'rrection, which wo'l# act'ally be the general res'rrection, #o not #ie again
in the $econ# Death >"ev+ 20A6?, e#'cating them to perfection an# p'tting them on F'#gment wo'l# be
pointless+
>2? 3f ret'rning the !//,000Ls first res'rrection to the tho'san# year reign shifts, or b'mps, the generally
res'rrecte# to after the tho'san# year reign, there is no one to e#'cate to perfection an# p't on
F'#gment #'ring the millennial perio#+
)##8 The patriarchs an4 prophets of ol4 an4 the 7reat Crow4 2o to heaven 6ecause a;
their na3es are written in the La36Bs scroll 6; resurrecte4 flesh an4 6loo4 hu3ans
cannot 6e i33ortal an4 6ecause 4eath will 6e vanQuishe4 forever the1 3ust
e5perience i33ortalit1 in heaven as spirit hu3ans with their 2lorifie4 flesh an4 6loo4
6o4ies transfor3e4 not as earthl1 flesh an4 c; ph1siolo2icall1 an4 3orall1 corrupt
3ortals who enter into the ?in24o3 are not raise4 corrupt 6ut rather incorrupt
incorrupti6le an4 i33ortal the onl1 con4ition which allows the3 to inherit the
?in24o3 of heaven which is in heaven8
%irst, the JehovahLs Witnesses commit another significant error teaching that only the !//,000 are
entere# in the 90ambLs scroll of life; an# they alone enter the holy city of Jer'salem in heaven+
9 4he 0ambLs scroll+; 94he scroll of life of the 0amb; is a separate
scroll5 apparently containing only the names of those with whom
the lamb, Jes's Christ, shares his Ming#om r'le, incl'#ing those
still on earth who are in line to receive heavenly life >"e !@A<5
compare "e !/A!, /+? 4hose enrolle# in 9the 0ambLs scroll; are
spo:en of as entering the holy city, Gew Jer'salem, th's becoming
part of the heavenly messianic Ming#om+ >"e 2!A2, 22C2)? 4heir
names are written both in 9the 0ambLs scroll; an# in the other
scroll, 2o#Ls 9boo: of life+9 &hp /A@5 "e @A=+ >Insi5ht, 2=!?
4hey overloo: the fact that the 0ambLs scroll contains the names of all those from the fo'n#ation of the
worl# who have not worshippe# the beast+
All the inhabitants of the earth will worship it >the beast?, all whose
names were not written from the fo'n#ation of the worl# in the
boo: of life, which belongs to the 0amb who was slain+ >"ev+ !@A<
GA*?+
4he patriarchs an# prophets of ol#, the soCcalle# !//,000 an# the 2reat Crow# who have not
worshippe# the beast m'st be incl'#e# in the 0ambLs scroll >beca'se if not they all worship the beast?
an# it is these people who go to heaven an# enter the city of Gew Jer'salem at "evelation 2!A!0, 2)+
!0 $o he carrie# me away in 7the power of the8 spirit to a great an#
lofty mo'ntain, an# he showe# me the holy city Jer'salem coming
#own o't of heaven from 2o# D 2) *'t anything not sacre# an#
anyone that carries on a #isg'sting thing an# a lie will in no way
enter into it5 only those written in the 0ambLs scroll of life 7will8+
>"ev+ 2!A!0,2)?
4he 0amb, Jes's Christ, was not slain or cr'cifie# from the fo'n#ation of the worl# b't two tho'san#
years ago+ 4herefore, this verse refers to those slain, or persec'te#, literally or fig'ratively, from the
fo'n#ation of the worl#, whose names are entere# into the 0ambLs scroll5 m'ch longer than 2,000
years+
&a'l :new that Jes's was not slain or s'ffere# from the 9fo'n#ation of the worl#;5 he state# the
opposite when he compare# an# #isting'ishe# the temporal repeate# sacrifices of high priests 'n#er the
0aw with Christ the high priestLs offer of himself one time, not since the fo'n#ation of the worl#, b't
two tho'san# years ago at his #eath+
1therwise he wo'l# have to s'ffer often from the fo'n#ation of the
worl#+ *'t now he has manifeste# himself once for all time at the
concl'sion of the system of things to p't sin away thro'gh the
sacrifice of himself+ >-eb+ .A2/C26 GW4?
As s'ch, heaven is open to more than !//,000 people+ 4hat n'mber is not to be ta:en literally+ 4his
conforms to what Jes's sai#, that many will recline at the banJ'et with Abraham, 3saac an# Jacob in the
:ing#om of heaven >6att+ <A!!?, which the JehovahLs Witnesses conce#e is 9in heaven, not earth,;
>Gew Worl# 4ranslation, !6=@?+ &a'l #rove this point home, stating that the ancients of faith are
reaching o't for a better place, a heavenly lan# where 2o# 9prepare# a city for them; >-eb+ !!A!6?+
4his city is the holy city, Gew Jer'salem, in heaven+
$econ#ly, the JehovahLs Witnesses teach that 9perfecte#; res'rrecte# man will be li:e the allege#ly
9perfect; A#am, b't A#am by their acco'nt was corr'ptible, an# became corr'pt+ -e was not immortal
or incorr'ptible b't co'l#, an# #i#, #ie+
*y the en# of the tho'san# years, people on earth will have reache#
h'man perfection, being in the con#ition that A#am an# Ever were
in before they sinne#+ >3nsight, 2/.?
While A#am even in his perfection, ha# a corr'ptible bo#y, it was
only beca'se of his rebellion against 2o# that he came into
9enslavement to corr'ption; an# passe# this con#ition on to all of
his offspring, the h'man race+ >"o <A20C22?+ >Insi5ht, !!.)?
-owever, the JehovahLs WitnessesL res'rrecte# man who passes the final test will have his or her name
permanently written in 2o#Ls boo: of life >Insi5ht, 2=!?+ 3t is permanent beca'se #eath is no more,
swallowe# 'p forever an# ever >"ev+ 20A!/5 ! Cor+ !=A26,=/?+ An# a life witho't #eath is #eathlessness,
immortality+ As s'ch, the soCcalle# 9perfecte#; res'rrecte# man wo'l# be nothing li:e the soCcalle#
9perfect; A#am beca'se A#am co'l# #ie b't the JehovahLs WitnessesL perfecte# an# teste# man cannot+
Whether they realiEe it or not, the JehovahLs Witnesses res'rrect man:in# as physiologically an#
morally corr'pt, yet immortal flesh an# bloo# h'man beings, which is an oxymoronA one can be
9corr'pt; or 9incorr'ptIincorr'ptible an# immortal,; b't not both+ Corr'ption >2ree: &hthora? is
#efine# as #ecay, i+e+, r'in, either physically or ethically, with a moral significance >#ine$s, 26@?+
Corr'ptible >2ree: &hthartos? 'se# of man, being mortal, as liable to #ecay >#ine$s, 26@?+
3mmortality >2ree: euthanasia? means #eathlessness an# the swallowing 'p of mortality >! Cor+ !=A=@,
=/?+ -ence, one cannot be corr'pt or corr'ptible flesh s'bFect to #eath yet not s'bFect to #eath at the
same time since immortality swallows 'p mortality an# corr'ption+
6ore to the point is the impossibility of s'ch res'rrecte# immortals living a flesh an# bloo# existence
on earth+ 4he JehovahLs Witnesses believe that immortality is reserve# for the !//,000 glorifie# spirit
bo#ies in the :ing#om of heaven which is in heaven >GW4, !6=@5 Insi5ht, )<6, !!<., !!.0?+ *'t if
thatLs tr'e, the JehovahLs WitnessesL 2reat Crow# of sheep who inherit the :ing#om of heaven >7reat
8an, ch+ !!!, !!, !2? m'st #o so as glorifie# spirit bo#ies in heaven beca'se flesh an# bloo# >corr'pt
yet 9perfectible; fleshly h'mans? cannot inherit the :ing#om of heaven+ Jes's sai#, W3t is the spirit that
gives life, while the flesh is of no availW >John 6A2@?+ Accor#ingly, the 2reat Crow# of "evelation )A.
m'st be stan#ing in heaven, not on earth >:easonin5, @@6, an# ! Cor+ !=A=0?+
3n other wor#s, only immortals inherit the :ing#om of heaven, so the 2reat Crow# which inherits this
:ing#om, the sheep of 6atthew 2=A@!C/6, m'st #o so as immortals in heaven+ 4hey are not simply
confine# to being 9earthly s'bFects; of the f't're inherite# :ing#om+ 3nheritance >2ree: kleronomeo?
means to be an heir, obtain by inheritance, receive by lot, to possess, 9to receive as oneLs own, to
obtain; >#ine=s,!@.?+ 3t is 'se# as a birth right, or gift, b't nowhere in its #efinition #oes it state or can it
be implie# that those who inherit are mere s'bFects of that :ing#om+ 3n fact, the #efinition specifically
reFects the i#ea of earthly, corr'pt h'man inheritance of the :ing#om of 2o#Iheaven+
>)? the :ing#om of 2o#, which the morally corr'pt cannot 9inherit,;
! Cor 6A.,!0, the 9inheritance of which is li:ewise impossible to the
present physical constit'tion of man, ! Cor !=A=05 ><? incorr'ption,
impossible of 9inheritance; by corr'ption, ! Cor !=A=0+ >#ine=s,
!/0?
Whereas 9perfect; A#am might have been only corr'ptible, their res'rrecte# man wo'l# be corr'pt as
he will not have been, an# cannot be, e#'cate# to perfection+ 4he s'rviving 2reat Crow# wo'l#
li:ewise be corr'pt beca'se they are s'ppose#ly not parties to the Gew Covenant an# have no access to
the tree>s? of life #'ring the tho'san# year reign+
4hir#, as state#, the JehovahLs Witnesses teach that those res'rrecte# #'ring the tho'san# year reign,
the general res'rrection, are raise# corr'pt, sinf'l+ 4hey m'st be+ 1therwise there wo'l# be no nee# to
raise them to h'man perfection+ 4hey teach that corr'pt man is raise# corr'pt5 this nat'ral man >all of
man:in# for all practical p'rposes? is raise# a nat'ral flesh an# bloo# man+ 4h's, they arg'e there are
two types of res'rrecte# bo#iesA 4he heavenCbo'n# !//,000 are raise# immortal an# incorr'ptible, an#
their 20 billion earthly s'bFects are raise# mortal an# corr'pt with the possibility of event'al
immortality+ *'t this is not what the *ible teaches+
4he Christianity espo'se# by &a'l at ! Corinthians chapter != sees only one type of res'rrecte# bo#y,
from the nat'ral to the spirit'al, mortal to immortal, corr'pt to incorr'ptible5 the regeneration or
transformation seJ'ence from one type of bo#y to another+ C+$+C+ Williams s'ms 'p the Christian
perspective nicely+
D the gist of the arg'ment is that the act'al physical particles of the
earthly bo#y are not raise# 'p b't that a spirit'al bo#y or expression
of the manLs whole self, contin'o's with his earthly bo#y b't
#ifferent from it, will be provi#e# him on the heavenly plane+
>Peake=s %ommentary, .6/?
A caref'l rea#ing of ! Corinthains !=A@6C=/ shows that &a'l spo:e of one type of res'rrection bo#y, not
two+ We go from one to the other+ Gowhere #oes he state that nat'ral, corr'pt man will be raise# in the
f't're as a nat'ral an# corr'pt man, b't rather, 9the #ea# will be raise# incorr'ptible;5 from the nat'ral
to the spirit'al+ 4he JehovahLs Witnesses are improperly rea#ing their theory into these verses witho't
reference to what &a'l was saying+ &a'lLs reference to nat'ral an# spirit'al bo#ies in verse // an# the
thenCexistence of earthly an# heavenly bo#ies at verse /< cannot be interprete# o't of context to refer
to the f't're fleshly con#ition of 20 billion h'mans on earth+ -e was merely pointing o't that there are
two types of bo#ies, the nat'ral earthly an# the spirit'al in heaven, thatLs all, F'st li:e the fact that the
moon an# fish have #ifferent types of bo#ies, for he then goes on at great length to explain how the
res'rrecte# are change# from one to the other+
@6 Ho' 'nreasonable personO What yo' sow is not ma#e alive
'nless first it #ies5 @) an# as for what yo' sow, yo' sow, not the
bo#y that will #evelop, b't a bare grain, it may be, of wheat or any
one of the rest5 @< b't 2o# gives it a bo#y F'st as it has please# him,
an# to each of the see#s its own bo#y+ @. Got all flesh is the same
flesh, b't there is one of man:in#, an# there is another flesh of
cattle, an# another flesh of bir#s, an# another of fish+ /0 An# there
are heavenly bo#ies, an# earthly bo#ies5 b't the glory of the
heavenly bo#ies is one sort, an# that of the earthly bo#ies is a
#ifferent sort+ /! 4he glory of the s'n is one sort, an# the glory of
the moon is another, an# the glory of the stars is another5 in fact,
star #iffers from star in glory+
/2 $o also is the res'rrection of the #ea#+ 3t is sown in corr'ption, it
is raise# 'p in incorr'ption+ /@ 3t is sown in #ishonor, it is raise# 'p
in glory+ 3t is sown in wea:ness, it is raise# 'p in power+ // 3t is
sown a physical bo#y, it is raise# 'p a spirit'al bo#y+ 3f there is a
physical bo#y, there is also a spirit'al one+ /= 3t is even so writtenA
94he first man A#am became a living so'l+; 4he last A#am became
a lifeCgiving spirit+ /6 Gevertheless, the first is, not that which is
spirit'al, b't that which is physical, afterwar# that which is
spirit'al+ /) 4he first man is o't of the earth an# ma#e of #'st5 the
secon# man is o't of heaven+ /< As the one ma#e of #'st 7is8, so
those ma#e of #'st 7are8 also5 an# as the heavenly one 7is8, so those
who are heavenly 7are8 also+ /. An# F'st as we have borne the
image of the one ma#e of #'st, we shall bear also the image of the
heavenly one+
=0 -owever, this 3 say, brothers, that flesh an# bloo# cannot inherit
2o#Ls :ing#om, neither #oes corr'ption inherit incorr'ption+ =!
0oo:O 3 tell H1K a sacre# secretA We shall not all fall asleep 7in
#eath8, b't we shall all be change#, =2 in a moment, in the
twin:ling of an eye, #'ring the last tr'mpet+ %or the tr'mpet will
so'n#, an# the #ea# will be raise# 'p incorr'ptible, an# we shall be
change#+ =@ %or this which is corr'ptible m'st p't on incorr'ption,
an# this which is mortal m'st p't on immortality+ =/ *'t when 7this
which is corr'ptible p'ts on incorr'ption an#8 this which is mortal
p'ts on immortality, then the saying will ta:e place that is writtenA
9Death is swallowe# 'p forever+; >! Cor+ !=A@6C=/ GW4?+
Kn#er their theory, #'ring the tho'san# year reign the JehovahLs WitnessesL res'rrecte# man >an# the
2reat Crow#? will always remain corr'pt beca'se, as pointe# o't earlier, they cannot be e#'cate# to
incorr'ptible 9perfection; an# they canLt be #eclare# righteo's or F'stifie# an# reconcile# to 2o# 'n#er
the only viable covenant, the Gew Covenant, thro'gh forgiveness of sins beca'se >they claim? they are
not, or cannot be, parties to it, an#, it will have expire# by then+ An#, beca'se Jes's only gave his life
once for forgiveness of sins an# will never ret'rn for that p'rpose, the earthly 2reat Crow# an#
res'rrecte# billions will forever be corr'pt flesh, nat'ral an# earthly, an# can therefore never inherit the
f't're :ing#om of 2o#+ 4heir theory is simply not feasible beca'se #eath is swallowe# 'p forever an#
that can only res'lt in a state of immortality, a spirit'al reality, in heaven+ &a'l sai# it bestA
=2 in a moment, in the twin:ling of an eye, #'ring the last tr'mpet+
%or the tr'mpet will so'n#, an# the #ea# will be raise# 'p
incorr'ptible, an# we shall be change#+ =@ %or this which is
corr'ptible m'st p't on incorr'ption, an# this which is mortal m'st
p't on immortality+ >! Cor+ !=A=2C=@ GW4?
At -ebrews !!A@., /0, &a'l emphasiEe# the heavenly calling of the ancients remin#ing 's that their
perfection wo'l# not ta:e place apart from the believers of the Christian era+
An# having obtaine# witness thro'gh the faith, these all #i# not
obtain the promise+ 2o# having foreseen something better
concerning 's, that they sho'l# not be perfecte# apart from 's+
>-eb+ !!A@.,/0, 7reen=s 9iteral?
3n a biEarre twist of logic the JehovahLs Witnesses interpret these verses to mean that the perfecting of
the ancients happens after the heavenly perfection of the !//,000, an# that the 9perfection; of
Abraham, 6oses an# 3saiah, etc+, is complete# on earth, not heaven li:e the !//,000+ *'t that canLt be+
4hey stateA
4hen the *ible calls faithf'l men of ol# s'ch as Abraham righteo's+
>2e !=A65 Jas 2A2!? 6any of these men are liste# at -ebrews
chapter !!, an# of them the writer saysA WAn# yet all these, altho'gh
they ha# witness borne to them thro'gh their faith, #i# not get the
f'lfillment of the promise as 2o# foresaw something better for 's
7spiritCbegotten, anointe# Christians li:e &a'l8, in or#er that they
might not be ma#e perfect apart from 's,W >-eb !!A@., /0? so, the
perfecting of them will ta:e place after that of the ones having part
in Wthe first res'rrection+W >Insi5ht, )<<?
After listing many preCChristian persons of faith, -ebrews !!A@., /0
saysA 9All these, altho'gh they ha# witness borne to them thro'gh
their faith, #i# not get the f'lfillment of the promise, as 2o#
foresaw something better for 's, in or#er that they might not be
ma#e perfect apart from 's+9 >Who are here meant by 9's;(
-ebrews @A! shows that they are 9parta:ers of the heavenly
calling+9 4he preC Christian persons who ha# faith, then, m'st have
a hope for perfect life somewhere other than in heaven+?
>:easonin5, )<?
Again, they miss the point an# the foc's of what is being sai# abo't the ancients not being perfecte#
apart from Christians, even if it's only the heavenCbo'n# !//,000+ 3f men of ol# an# the soCcalle#
!//,000 are perfecte# in #ifferent times an# #ifferent places they are perfecte# apart from each other,
obvio'sly+ 3f the !//,000 are perfecte# by faith b't all others by e#'cation an# testing an# the
performance of #ee#s as the Jehovah's Witnesses teach, then they are perfecte# apart from each other,
the opposite of what 2o# inten#s+ *'t since they are not to be perfecte# apart from each other an# the
soCcalle# res'rrecte# !//,000 gain 'ltimate perfection, li:e Christ #i# in heaven >-eb+ =A., )A2<?, the
ancients m'st be perfecte# in heaven also, not earth+
*eca'se the two gro'ps are not to be perfecte# apart from each other, the !//,000 #o not receive a
better rewar# than the men of ancient times+ &rior to both gro'psL 'ltimate heavenly perfection,
Christians realiEe# the saving grace of Christ that the ancients co'l# only #ream of, an# in that sense
2o# foresaw something better concerning Christians, not that they receive a better an# higher rewar#
than Abraham or 6oses+
4he JehovahLs Witnesses co'nter otherwise, arg'ing that the ancients or anyone before Christ receives
a lesser rewar# an# #onLt go to heaven base# on a c'rsory glance at 6atthew !!A!!,!2 which saysA
When John hear# in prison of the wor:s of the 6essiah, he sent his
#isciples to him with this J'estion, 9Are yo' the one who is to
come, or sho'l# we loo: for another(; D Amen, 3 say to yo',
among those born of women there has been none greater than John
the *aptist5 yet the least in the :ing#om of heaven is greater than
he+; >6t !!A!C@, !!, !2 GA*?
4hey teach that the ancients #onLt go to heaven, 9*eca'se John will not be in the heavens; either, base#
on the above verses,; >"easoning, )<,).?+ *'t again they rea# these verses o't of context+ John was
alive when this J'estion was pose# to Jes's who answere# in the present tense, saying 9D a lesser one
in the :ing#om of the heavens is greater than he is+; At that time, before the time when John wo'l#
receive his res'rrecte# glorifie# bo#y, he was, as corr'pt flesh, lesser than one in the :ing#om of
heaven+ 4hese verses say nothing abo't his f't're con#ition an# any extrapolation to the contrary is
'nwarrante#+
4he JehovahLs Witnesses also refer to ChristLs res'rrecting of 0aEar's as a #emonstration of 9what
res'rrection will mean for man:in# in general; >Insi5ht, )<=5 :easonin5, @@6C@@)?, implying they will
be corr'pt flesh on earth+ *'t if that is the case the !//,000 wo'l# not go to heaven at all+ 0aEar's, as a
first cent'ry Christian, was one of the anointe# !//,000 an# their res'rrection, accor#ing to the
JehovahLs Witnesses, is invisible to the h'man eye >Insi5ht, )<)?+ $o it co'l#nLt be an example of the
generally res'rrecte# corr'pt bo#y, an# if it was it #isproves their 9invisible !.!< first res'rrection of
the !//,000; theory >:easonin5, @@6C@@)?+ An# if 0aEar's was not one of the anointe# it proves wrong
their theory that all first cent'ry Christians were of the anointe# class of !//,000, which only leaves
open the possibility that 0aEar's, res'rrecte# 0aEar's, J'it following Christ, b't that seems 'nli:ely+
Jes's #i#n't say that he res'rrecte# 0aEar's to show what res'rrection meant for man:in# in general+
-e #i# it for love, beca'se he ha# pity+ -e res'rrecte# his frien# W+++so that the $on of 2o# may be
glorifie# thro'gh it,W >John !!A/? an# Wso that >they? may believeW >John !!A!=?+
)###8 Jesus Christ as helper with respect to propitiation an4
le2al inter3e4iar1 is not 4iscar4e4 at the en4 of the thousan4
1ear rei2nG as the propitiation the sacrifice4 La36 an4
3e4iator of the $ew Covenant he is present forever to interce4e
on 3anBs 6ehalf without which 3an cannot have access to 7o4
6e reconcile4 to the Al3i2ht1 or have his na3e written
per3anentl1 in the 'oo? of Life8
Got only #o the JehovahLs Witnesses teach that Jes's Christ is a mere angel >:easonin5, 2!<? b't they
#iscar# him an# his services as an interme#iary an# helper with respect to his role as propitiation, his
sacrificial #eath+
$ince sin an# #eath are to be completely remove# from earthLs
inhabitants, this also brings to an en# the nee# for Jes'sL serving as
9a helper with the %ather; in the sense of provi#ing propitiation for
the sins of imperfect h'mans+ >!Jo 2A!, 2? 4hat brings man:in# bac:
to the original stat's enFoye# when the perfect man A#am was in
E#en+ A4a3 while perfect nee4e4 no one to stan4 6etween hi3
an4 7o4 to 3a?e propitiation8 So too at the ter3ination of
JesusB Thousan4 9ear !ei2n rule earthBs inha6itants will 6e
6oth in position an4 un4er responsi6ilit1 to answer for their
course of action 6efore Jehovah 7o4 as the Supre3e Ju42e
without recourse to an1one as le2al inter3e4iar1 or helper8
>Insi5ht, !)0?
4his is false teaching, an# ass'mes man is meant to revert bac: to a state of innocents an# na:e#ness, a
con#ition before A#am, before he partoo: of the fr'it of the tree of the :nowle#ge of goo# an# ba#,
when he was s'sceptible to #eath+ 6an:in# has grown beyon# that, an# the gift envisione# is a new
creation, where #eath is no more, where man cannot #ie an# th's will be in a con#ition 'nli:e what
A#am an# Eve enFoye#+
6ore importantly, the sacrificial 0amb, Jes's, is the expiation for o'r sins >! John 2A!?, an# witho't his
contin'o's eternal presence as the propitiation there can be no contin'e# reconciliation with 2o#+
Knli:e the high priest 'n#er the 6osaic 0aw who yearly an# repeate#ly offere# animal bloo# sacrifice
for temporary remission of sins on behalf of the people, Jes's, as high priest forever on the or#er of
6elchiEe#e: interce#es as high priest with the propitiation of his bo#y forever+ 4hat this sacrificial
0amb will not be #iscar#e# is vis'ally evi#ent by his eternal presence on the throne+ After the holy city
Jer'salem comes #own o't of heaven in the concl'#ing chapters of "evelation, John sees the
propitiatory sacrifice# 0amb on 2o#Ls throne, twice+
! An# he showe# me a river of water of life, clear as crystal,
flowing o't from the throne of 2o# an# of the 0amb 2 #own the
mi##le of its broa# way+ An# on this si#e of the river an# on that
si#e 7there were8 trees of life pro#'cing twelve crops of fr'it,
yiel#ing their fr'its each month+ An# the leaves of the trees 7were8
for the c'ring of the nations+ @ An# no more will there be any c'rse+
*'t the throne of 2o# an# of the 0amb will be in 7the city8, an# his
slaves will ren#er him sacre# service5 D >"ev+ 22A!C@?
4he 0amb serves eternally as the propitiatory onceCsacrifice# 0amb an# as intercessor, legal
interme#iary, between 2o# an# res'rrecte#, glorifie# man+ 3f Christ were thrown o't, all men wo'l#
lose access to H-W- 2o#+
2! >for there are in#ee# men that have become priests witho't a
sworn oath, b't there is one with an oath sworn by the 1ne who
sai# respecting himA 9Jehovah has sworn >an# he will feel no
regret?, QHo' are a priest forever,L;? 22 to that extent also Jes's has
become the one given in ple#ge of a better covenant+ 2@
%'rthermore, many ha# to become priests 7in s'ccession8 beca'se
of being prevente# by #eath from contin'ing as s'ch, 2/ b't he
beca'se of contin'ing alive forever has his priesthoo# witho't any
s'ccessors+ 2= ConseJ'ently he is able also to save completely
those who are approaching 2o# thro'gh him, beca'se he is always
alive to plea# >ma:e intercession GA*, E$S? for them+ >-eb+ )A2!C
2= GW4? >emphasis a##e#?
Jes's as high priest represents re#eeme# man before 2o# 'n#er the Gew Covenant which embraces all
Christian believers, not F'st the !//,000+ -e is intercessor, he me#iates, he is the legal me#iator of the
everlasting eternal Gew Covenant, witho't which there can be no forgiveness of sins, no reconciliation+
6 *'t now 7Jes's8 has obtaine# a more excellent p'blic service, so
that he is also the me#iator of a correspon#ingly better covenant,
which has been legally establishe# 'pon better promises+ >-eb+ <A6
GW4?
!= $o that is why he is a me#iator of a new covenant, in or#er that,
beca'se a #eath has occ'rre# for 7their8 release by ransom from the
transgressions 'n#er the former covenant, the ones who have been
calle# might receive the promise of the everlasting inheritance+
>-eb+ .A!= GW4?
Jes's serve#, an# serves, in several capacities+ -e is the expiation or propitiation for o'r sins+ -e was
more than an 9offering for; propitiation5 he offere# himself+ -e was the propitiation >"om+ @A2=5 !John
2A2, /A!0?+ Jes's also is the Gew Covenant >3saiah /2A6? of which he is me#iator, or legal interme#iary,
an# intercessor on manLs behalf forever+ Jes's is high priest forever on the or#er of 6elchiEe#e: 'n#er
the Gew Covenant an# Davi#ic covenant over the Christian ho'se of 2o# >-eb+ !0A!.C2!?+ As foreverC
lasting high priest he is the propitiation as high priest, an# accor#ingly, the propitiation, the 0ambLs
capacity, lasts forever+
Jes's too: his seat forever as high priest 'n#er the Gew Covenant an# will r'le forever over the ho'se
of 2o# >-eb+ !0A!.C2!?+ Jes's, as high priest forever on the or#er of 6elchiEe#e: me#iates the Gew
Covenant which m'st last forever >-eb+ )A2!C<A!2?+ Jes's is me#iator of the Gew Covenant in heavenly
Jer'salem, the holy city >-eb+ !2A22C2/5 "ev+ 2!A.C22A=?+ Accor#ingly, Jes's Christ the high priest over
2o#Ls people of the Gew Covenant an# legal interme#iary of the Gew Covenant, as the propitiation
itself an# being the only bloo#Cratifie# an# vali# covenant an# the s'rety of that covenant, performs all
of these f'nctions as high priest forever+ 4o #eny ChristLs contin'o's role in this regar# is to #eny
Christ+

#R8 Conclusion> All Christian 6elievers 3ust 6e parties to the
$ew Covenant which is everlastin2 not te3porar1G otherwise
there is no hope for salvation in this life or the ne5t8
1ne of the most profo'n# mista:es the JehovahLs Witnesses ma:e is limiting the Gew Covenant in time
an# scope5 it lasts approximately two tho'san# years >Insi5ht, =2/? an# applies only to the !//,000+
4he JehovahLs Witnesses are the rare exception when they refer to the Gew Covenant as being an
Win#efinitely lastingW covenant+ 93n#efinite; is a term they ten# to over'se an# misapply beca'se a two
tho'san# year covenant which en#s very soon with the res'rrection of the last of the !//,000 to
immortality is far from being 9in#efinite; b't is most #efinitely #efinite an# not what 1l# an# Gew
4estament writers ha# in min# when referring to the Gew Covenant+
4he -ebrew wor# 'se# repeate#ly with reference to the Gew Covenant is olam, meaning i+e+, the
vanishing point5 time o't of min# >past or f't're? i+e+ >practically? eternity5 always, ever, everlasting,
perpet'al, evermore >#ine$s, 20=?+ 9)lam means 9eternity5 remotest time5 perpet'ity,; >3bi#+?+ With the
prepositions ad or le it can sometimes mean into the in#efinite f't're, a grammatical constr'ct lac:ing
with respect to the Gew Covenant+ $o it is for goo# reason that the overwhelming, pervasive weight of
script'ral a'thority recogniEes the eternal, everlasting an# en#less nat're of the Gew Covenant which
2o# sai# will never be bro:en+
4he boo: of Jeremiah specifically i#entifies an eternal, everlasting covenantA 9An# 3 will c't an
everlasting covenant with them, to #o goo# to them; >Jer+ @2A/0, 7reen@s 9iteral5 9eternal,; GA*,
MJS?+ 9D 3 will raise 'p to yo' an everlasting covenant+; >EEe:+ !6A60, 7reen@s 9iteral?+ 9An# my
servant, Davi#, shall be a r'ler to them forever+ An# 3 will c't a covenant of peace with them5 it shall be
an everlasting covenant with them >EEe:+ @)A2=,26, 7reen=s 9iteral?+ 93 will renew with yo' the
everlasting covenant, the benefits ass're# to Davi#; >3sa+ ==A@, GA*?+ Even &a'l referre# to 9D the
bloo# of the eternal covenant, D; >-eb+ !@A20, GA*, E$S?+ An# as explaine# in #etail above, an
everlasting or eternal Gew Covenant, or one that even lasts thro'gh the tho'san# year reign, is fatal to
the JehovahLs WitnessesL salvation program+
3t also strains reason to believe that 2o# Almighty sacrifice# his son for only !//,000 people, an# that
only their sins are forgiven 'n#er the Gew Covenant, an# only their hearts are change# by the power of
the -oly $pirit an# only these !//,000 are born again, or from above+ 4hat is the thr'st of the
JehovahLs WitnessesL arg'ments, b't this too is simply not tr'e+ Again, the Gew CovenantA
@! 90oo:O 4here are #ays coming,; is the 'tterance of Jehovah,
9an# 3 will concl'#e with the ho'se of 3srael an# with the ho'se of
J'#ah a new covenant5 @2 not one li:e the covenant that 3 concl'#e#
with their forefathers in the #ay of my ta:ing hol# of their han# to
bring them forth o't of the lan# of Egypt, Qwhich covenant of mine
they themselves bro:e, altho'gh 3 myself ha# h'sban#ly ownership
of them,L is the 'tterance of Jehovah+; @@ 9%or this is the covenant
that 3 shall concl'#e with the house of #srael after those #ays,; is
the 'tterance of Jehovah+ 93 will p't my law within the3, an# in
their heart 3 shall write it+ An# 3 will become their 2o#, an# they
themselves will become my people+; @/ 9An# they will no more
teach each one his companion an# each one his brother, saying,
QMG1W JehovahOL for they will all of them :now me, from the least
one of them even to the greatest one of them,; is the 'tterance of
Jehovah+ 9%or 3 shall forgive their error, an# their sin 3 shall
remember no more+; >Jer+ @!A@!C@/?+
Common sense alone will tell yo' that 2o#Ls people are not limite# to the tiniest fraction of all those
whom he gathers to himself5 that the priestly Wr'lersW of a people >!//,000? are not the 9people+; 4he
0evitical priesthoo# was never regar#e# as the 9people; or the 9nation; of 3srael, b't were members of
the 9people,; members of the 9nation,; altho'gh the inverse #oes allow for the entire nation of 3srael to
be referre# to as 9priests; >Ex+ !.A6?, F'st as all Christian believers are a 9priesthoo#; >! &et 2A.?+ 3t
bears repeatingA if yo' are not a party to the Gew Covenant, salvation an# reconciliation with 2o# is
beyon# reach 'n#er the JehovahLs WitnessesL invali# salvation an# reconciliation plan+
3t is a common refrain, b't all too often the JehovahLs Witnesses point to passages in the Gew
4estament an# say 9that #oesnLt apply to me, it only applies to the !//,000 anointe#,; b't this view is
'tterly illogical+ DonLt thin: for one min'te that the Gew 4estament was written primarily for the
benefit of a mere !//,000+ J'st loo: at the expansive, allCembracing lang'age an# yo' will see that the
message of the gospels was #irecte# to millions, not a few tho'san#5 an# it was repeate# many, many
times+ %or exampleA
W%or 2o# so love# the worl# that he gave -is onlyCbegotten $on,
that ever1one believing into -im sho'l# not perish, b't have
everlasting life; >John @A!6?5 9*'t 3 say to yo', that ever1one who
may confess me before men, the $on of man will also confess him
before the angels of 2o# D+; >0':e !2A<?5 9%or whoever shall #o
the will of my %ather in -eaven, that one is 6y brother an# sister
an# mother; >6att+ !2A=0?5 9An# ever1one living an# believing
into 6e, tho'gh he #ie, he shall live; >John !!A26?5 9Ever1one who
believes that Jes's is the Christ has been born of 2o# >! John =A!?5
94o this 1ne all the prophets witness, so that thro'gh -is name
ever1one believing into -im will receive forgiveness of sins5;
>Acts !0A/@?5 9%or Christ is the en# of law for righteo'sness to
ever1one that believes; >"om+ !0A/? >all 7reen=s 9iteral
+ranslation?+
"emember, the heirs to the Abrahamic promise, all believing Christians, are to be co'ntless5 this is the
spirit'al 9ho'se of 3srael; which the JehovahLs Witnesses wrongly teach n'mber only !//,000 an# who
alone go to heaven+ 2o#, spea:ing thro'gh EEe:iel, i#entifie# the f't're sheep separate# from the goats
of 6atthew 2=A@!C/6 as being the 9ho'se of 3srael, his people+
As for yo', my sheep, says the 0or# 2o#, 3 will F'#ge between one
sheep an# another, between rams an# goats+ D 3 will ma:e a
covenant of peace with them +++ 4h's they shall :now that 3, the
0or#, am their 2o#, an# they are my people, the ho'se of 3srael,
says the 0or# 2o#+ 7Ho', my sheep, yo' are the sheep of my
past're, an# 3 am yo'r 2o#, says the 0or# 2o#+8 >EEe:+ @/A!), 2=,
@0, GA*?
4hese same sheep, the JehovahLs Witnesses teach, are the 2reat Crow# who s'ppose#ly inherit the
:ing#om of 2o# as earthly s'bFects+ *'t if that is tr'e, it act'ally places the 2reat Crow# in the ho'se
of 3srael along with the soCcalle# !//,000 'p in heaven, once again+ An# accor#ing to these verses the
2reat Crow# of sheep are also parties to the Wcovenant of peace,W which is the Gew Covenant, an#
which accor#ingly positions them 'p in heaven+
-opef'lly, in the final analysis, two facts have been ma#e clear in the co'rse of this paper+ 4he 2reat
Crow# of "evelation )A., whether i#entical as the !//,000 or as a separate gro'p of people, is not
stan#ing on earth in an 9approve# con#ition; before 2o#, b't in heaven, before 2o#Ls throne, their
robes washe# white in the bloo# of the Gew Covenant Jes's Christ, forever+ An# the !//,000 is a
n'mber that was never meant to be ta:en literally+
Jes's answere# an# sai# to him, 9Amen, amen, 3 say to yo', no one
can see the :ing#om of 2o# witho't being born from above + D no
one can enter the :ing#om of 2o# witho't being born of water an4
spirit+ D An# F'st as 6oses lifte# 'p the serpent in the #esert, so
m'st the $on of man be lifte# 'p, so that ever1one who believes in
him may have eternal life+ >John @A@, ), !/, !=?
Jes's is 0or#O
EEe:iel !@A!<C2!
Chapter Five 3n Defense of the 4rinity Doctrine5 Jes's Christ was not J'st a 6an, an# not the
Archangel 6ichael 74able of Contents8
*; Su33ar1
94he Christian #octrine of the 4rinity is that there is one 2o#, who exists in three persons, %ather, $on
an# -oly $pirit+ 4hese three persons share the one #ivine nat're+ 4hey are eJ'al, coCeternal an#
omnipotent+ 4hey are #istinct from one anotherA 4he %ather has no so'rce, the $on is born of the
s'bstance of the %ather, the $pirit procee#s from the %ather >or from the %ather an# the $on?+ 4ho'gh
#istinct, the three persons cannot be #ivi#e# from one another in being or in operation >)(ford
Dictionary of the Bible 7Gew Hor:, 1xfor# Kniversity &ress, 3nc+, 200=8 !20)? >)(ford?+ With minor
changes, the reforme# &rotestant ch'rches have essentially a#apte# the Catholic teachings on the
4rinity Doctrine >see section !2?+
Central to the #octrine that 2o# is three &ersons in one nat're is the premise that 9Jes's is 2o#,; a term
which ca'ses great conf'sion among the JehovahLs Witnesses who 'nfort'nately #o not 'n#erstan#
what is meant by this 4rinitarian phrase or what the 4rinity #octrine teaches+ 1ne of their more biEarre
errors lies in believing that Christ is a create# angel who became man an# after the res'rrection
reverte# bac: to being an angel+
4he JehovahLs Witnesses have p'blishe# co'ntless pages of criticism of Christian 4rinitarianism,
teaching that it is the wor: of $atan an# 'tterly illogical+ 4his relentless attac:, however, is base# 'pon
certain misconceptions an# falsehoo#s allowing them to capitaliEe on many 'ns'specting in#ivi#'alsL
ignorance of acc'rate 4rinity #ogma+4hree of the JehovahLs WitnessesL false teachings are partic'larly
mislea#ing an# form the core vehicle for the #issemination of gross #istortions+
%irst, they #o not 'n#erstan# that a W&ersonW is not a material h'man being li:e yo' or 3+ &ersons of the
4rinity are spirit+ $econ#ly, they #o not 'n#erstan# that 2o# is WthreeW in one sense, an# WoneW in a
completey #ifferent sense+ An# thir#, the JehovahLs Witnesses are 'nwilling or 'nable to ac:nowle#ge
or grasp the concept of the hypostatic 'nion, the 'nion that is the 2o#Cman Jes's, who is f'lly 2o# the
$on an# f'lly man, a #ivine &erson who ass'me# a h'man nat're+ 3ntertwine# with this concept is the
often ignore# principle that the create# h'manity of Jes's is not 2o#A EThe hu3anit1 of Christ is a
creature it is not 7o4H >%atholic 'ncyclo&edia, .22?+ Accor#ingly, Jes's, the man in the 2o#Cman
eJ'ation, co'l# pray to -is %ather an# ac:nowle#ge -is %atherLs s'periority witho't committing any
#octrinal contra#ictions+ 4he JehovahLs Witnesses, on the other han#, teach that the incarnate Jes's was
nothing more or less than a man+
4his treatise begins by shining a light on the worst of the JehovahLs WitnessesL mis'n#erstan#ings, an#
goes on to explain in greater #etail what the 4rinity #octrine act'ally teaches+ %rom there, many of the
JehovahLs WitnessesL arg'ments against the #octrine of the 4rinity are #ispose# of in light of more
acc'rate teaching, after which a f'rther examination is ma#e of script'ral s'pport for the 4rinity in the
*ible+
A maFor section is then #evote# to select *ible verses that prove that Jes's was, an# is, 2o#, followe#
by a brief s'mmary of early 4rinitarian theology which provi#es 's with a better 'n#erstan#ing of the
#octrineLs fo'n#ation+ 4he concl'#ing section is #evote# to the iss'e of Jes's Christ being a create#
angel+
4he JehovahLs Witnesses, whose religion is essentially /th cent'ry Arian $'bor#inationism >see section
/!? have sai# many things abo't the #octrine of the 4rinity that are simply not tr'e+ 1't of a sense of
common #ecency an# respect, those who propo'n# an# believe in the #octrine an# people who see: to
'n#erstan# it better are entitle# at a minim'm to a fair hearing on the iss'es, which is the primary goal
of this wor:+
*'t before yo' begin, it is very important to 'n#erstan# two simple concepts which lie at the heart of
many of the JehovahLs WitnessesL errors5 the #ifference between immanent 4rinity an# economic
4rinity, an# how they have commingle# them, res'lting in 'ntol# conf'sion even tho'gh it contravenes
even their own teachings+
/; #33anent Trinit1 versus econo3ic Trinit1G 7o4 in "i3self an4 7o4
for us8
At the o'tset it is cr'cial to 'n#erstan# two :ey concepts+ Ho' m'st #isting'ish between immanent
4rinity >theological 4rinity? an# economic trinity, an# 'n#erstan# how they relate to each other+ 4his is
not #iffic'lt+ While official Watchtower theology claims the WWor#W was in the beginning a create#
angel, as explaine# in #etail below, many Jehovah's Witnesses fail to separate them an# erroneo'sly
combine the two concepts+ 4his error lies in part at the root of the Jehovah's WitnessesL harsh attac:s on
the 4rinity an# allows them to get away with #istorting 4rinitarian teaching+ 3t is the means by which
they are able to convince many people, who otherwise wo'l# :now better, that the 4rinity is 'tterly
illogical an# false when it is tr'e an# reasonable, even if certain aspects are gro'n#e# 'pon a meas're
of faith+
3mmanent >theological? 4rinitarianism, refers to the essence of 2o# the Almighty, his hypostatic threeC
fol# nat're an# his absol'te an# perfect being, before creation+ 3t #eals with the 9infinite, blesse#
comm'nion of the #ivine &ersons among themselves, witho't reference to creation,; >*+ *robrins:oy,
+he 8ystery of the +rinity 7Gew Hor:, $t+ Sla#imir's $eminary &ress, !...8, 2, @? >8ystery?+ 3t is the
tri'ne 2o# as he is in himself >J+ 6oltmann, +he +rinity and the 0in5dom of 7od 76'nich, 2ermany,
$C6 &ress, 0t#+, !.<!8, !=!? >+rinity and the 0in5dom?+
4his sho'l# not be conf'se# with economic 4rinitarianism >2o# for 's?, the concerte# activity of the
three &ersons in creation as they 9maintain an# restore the create# worl# to a state of wellCbeing an#
comm'nion with 2o#; >ibi#+, 2?+ 9Economic; refers to 9#ivine management of earthly affairs; >+he
'ncyclo&edia of :eli5ion 7Gew Hor:, 6acmillan &'blishing Company, !.<)8, =/? >'ncyclo&edia of
:eli5ion?+ 93t is oriente# to the concrete history of creation an# re#emptionA 2o# initiates a covenant
with 3srael, 2o# spea:s thro'gh the prophets, 2o# ta:es on flesh in Christ, 2o# #wells within as $pirit;
>ibi#+, =/?+ 3t is also calle# revelatory 4rinity beca'se the tri'ne 2o# reveals himself thro'gh his
#ispensation of salvation >+rinity and the 0in5dom, !=!?+
Accor#ingly, m'ch 4rinitarian theological #isc'ssions abo't the 91ne 2o# in three &ersons; #eals with
immanent 4rinity, not economic 4rinity+ 4he economic aspect of the 4rinity incl'#es the create#
h'manity of Jes's, who was not 2o# >+he *ew %atholic 'ncyclo&edia 7Washington D+C+, 4he Catholic
Kniversity of America, !.6)8, ./@? >%atholic 'ncyclo&edia? an# not part of the immanent 4rinity+ *'t
that is precisely where the Jehovah's Witnesses mista:enly inFect him res'lting in a great #eal of
'nnecessary conf'sion+
4hey arg'e, to ta:e one ill'stration, that Jes's co'l# not be 2o# yet be with 2o#5 an# he co'l# not be
the %ather whom he praye# to >/hould .ou Belie!e in the +rinity3 7Gew Hor:, Watchtower *ible an#
4ract $ociety, !.<.5 httpAIIwww+watchtower+orgIeItiIin#ex+htm8, Chapter )? >/hould .ou Belie!e?+ *'t
this is a classic example of many JehovahLs Witnesses mixing apples an# oranges+ 4he man of the 2o#C
man Jes's, the create# h'manity who was not 2o# >%atholic 'ncyclo&edia, ./@?, co'l# rightf'lly pray
to 2o# the %ather an# #i# regar# himself as inferior5 this -e performe# in the context of economic
4rinity+
4he i#ea that the preexistent Wor# >2o# the $on? was with 2o# stems from John !A!A
3n the beginning was the Wor#,
An# the Wor# was with 2o#,
An# the Wor# was 2o#+
Even tho'gh John !A! spea:s in the context of preCcreation immanent 4rinity, many of the JehovahLs
Witnesses ro'tinely swapCo't 2o# the $on, the preexistent Wor#, with the create# h'manity of Jes's
an# teach that Jes's was in the beginning with 2o#, even tho'gh the Watchtower $ociety itself claims
the Wor# was not the create# Jes's, b't the angel 6ichael+ *oth of these views are not acc'rate *ible
teachings an# #o not properly reflect the #octrine of the 4rinity+ John !A! #oes not claim to say that the
create# h'manity of Jes's was 2o#, or was with 2o# in the beginning+ An# it most certainly #oes not
stan# for the proposition that the Wor#, or 0ogos, was a create# angel+
3f yo' :eep this #istinction in min# yo' will be in a m'ch better position to navigate many of the
Jehovah's WitnessesL maEe of mislea#ing tactics an# come to a better 'n#erstan#ing of what the 4rinity
#octrine act'ally means+
J; The three spiritual Persons or hy&ostases of the triune 7o4 are not to
6e confuse4 with 3aterial hu3an 6ein2s persons li?e 1ou or #8
4he JehovahLs Witnesses erroneo'sly thin: of 9&erson; as an in#ivi#'al selfCconscio's h'man person
>'ncyclo&edia of :eli5ion, =)?, an# we h'mans #onLt engage in the :in# of con#'ct the three &ersons
of the 4rinity #o, s'ch as inner #ialog'e where people combine# within a h'man person spea: to each
other+ 1r, they arg'e that the -oly $pirit cannot be a person beca'se it appeare# as a #ove or flames of
fire, never in the form of a h'man+ An#, it seems irrational to them that one s'ch person can inhabit
another person, so the -oly &erson cannot be a person >/hould .ou Belie!e, Chapter 6?+ 4hey writeA
1n one occasion the holy spirit appeare# as a #ove+ 1n another occasion it
appeare# as tong'es of fire C never as a person+ >/hould .ou Belie!e, Chapter <?+
7"8egar#ing $amson, J'#ges !/A6 relatesA 94he spirit of Hahweh seiEe# on him
an# tho'gh he ha# no weapon in his han# he tore the lion in pieces+; >J*? Di# a
#ivine person act'ally enter or seiEe $amson, manip'lating his bo#y to #o what
he #i#( Go, it was really 9the power of the 01"D 7that8 ma#e $amson strong+
>4ES? >/hould .ou Belie!e, Chapter 6? >emphasis a##e#?+
A comparison of *ible texts that refer to the holy spirit shows that it is spo:en
of as QfillingL people5 they can be QbaptiEe#L with it5 an# they can be 9anointe#;
with it D Gone of these expressions wo'l# be appropriate if the holy spirit
were a person+ >:easonin5 from the /cri&tures 7Gew Hor:, Watchtower *ible
an# 4ract $ociety, !.<=8, @<0? >:easonin5?
%irst, the Jehovah's Witnesses fail to recogniEe that we are #ealing with spirit, not flesh >the -oly $pirit
is, after all, spirit?, an# the *ible is replete with examples of spirit persons entering in#ivi#'als s'ch as
the spirit person $atan who entere# J'#as >0':e 22A@?, an# spirit #emons who ro'tinely inhabit people
>6atthew <A2.C@!?+ %'rthermore, Jehovah is a spirit person an# is the -oly $pirit who #wells in the
Christian believer >2 Corinthians @A!), !< GW4?, as #oes Christ >"omans <A.C!!5 see also John /A2/?+
4he JehovahLs WitnessesL obFections in this regar# are gro'n#less+
An# simply beca'se the -oly $pirit too: the form of a #ove or tong'es of fire an# not a h'man person
#oes not mean -e is not a spirit person+ After all, the Almighty is a spirit person tho'gh invisible
>Colossians !A!=?+ Angels are spirit persons who too: h'man form, b't their mere appearance as
h'mans #oes not mean they are angels, or that angels who never too: h'man form are not spirit
>2enesis !<?+
$econ#, 9&erson; sho'l# be regar#e# as a contemporary misnomer, an imperfect expression beca'se it
connotes a separate rational an# moral in#ivi#'al+ 3t is a wor# erroneo'sly #erive# from the 0atin
&ersona an# misapplie# in the English mo#ern era, as the Jehovah's Witnesses have #one+
Persona> A 0atin wor# reg'larly 'se# to refer to the three QpersonsL of the
4rinity an# to the one QpersonL of Christ+ 3t therefore f'lfills the role in 0atin
theology performe# by hy&ostasis in 2ree:+ 4he nat'ral translation into
QpersonL in English is mislea#ing+ Persona originally meant a Qmas:L an# then a
Qrole+L 3t is 'se# to in#icate an in#ivi#'al in his or her external presentation, an#
#oes not convey the i#ea of selfCconscio'sness or the internal psychological
content s'ggeste# by the English wor# QpersonL with its close lin: to the wor#
Qpersonality+L >)(ford, !2!0?
4hir#, as mentione# above, the hypostatic 9&erson; refers to a form in which the #ivine essence exists,
not a create# h'man, b't three personal selfC#istinctions >+he *ew Bible Dictionary 72ran# "api#s,
6ichigan, W+ 6+ *+ Eer#mans &'blishing Co+, !.628, !@00? >*ew Bible Dictionary?+
3n most form'laries the #octrine is state# by saying that 2o# is one in -is
essential being, b't that in this being there are three &ersons, yet so as not to
form separate an# #istinct in#ivi#'als+ 4hey are three mo#es or forms in which
the #ivine essence exists+ Q&ersonL is, however, an imperfect expression of the
tr'th in as m'ch as the term #enotes to 's a separate rational an# moral
in#ivi#'al+ *'t in the being of 2o# there are not three in#ivi#'als, b't only
three personal selfC#istinctions within the one #ivine essence+ >*ew Bible
Dictionary, !2.., !@00?
%o'rth, while each &erson is selfCconscio's, -e never acts in#epen#ently+
7&8ersonality in man implies in#epen#ence of will, actions, an# feelings,
lea#ing to behavior pec'liar to the person+ 4his cannot be tho'ght of in
connection with the 4rinity5 each &erson is selfCconscio's an# selfC#irecting, yet
never acting in#epen#ently or in opposition+ >ibi#+?
%ifth, 4he JehovahLs Witnesses arg'e,9 4ho'san#s of times thro'gho't the *ible, 2o# is spo:en of as
one person+ When he spea:s, it is as one 'n#ivi#e# in#ivi#'alD+ Why wo'l# all the 2o#Cinspire# *ible
writers spea: of 2o# as one person if he were act'ally three persons( D What p'rpose wo'l# that
serve except to mislea# people(; >/hould .ou Belie!e, Chapter 6?+
4his line of arg'ment ill'strates their conf'sion+ 4he tri'ne 2o# is not split into three+ -e is one
'n#ivi#e# in#ivi#'al as F'st mentione#+ -is #iversity manifests itself in operations an# characteristicsA
When we say that 2o# is a 'nity we mean that tho'gh 2o# is in -imself a
threefol# centre of life, -is life is not split into three+ -e is one in essence, in
personality, an# in will+ When we say that 2o# is a 4rinity in 'nity we mean
that there is 'nity in #iversity, an# that #iversity manifests itself in &ersons, in
characteristics, an# in operations+ >*ew Bible Dictionary, !2.., !@00?
We #o not confess three 2o#s, b't one 2o# in three persons, the
9cons'bstantial 4rinity,; >%atholic %atechism, )=?+ 9748he 2o#hea# of the
%ather, $on, an# -oly $pirit is one, their glory eJ'al, their maFesty coeternal+;
Athanasian Cree#5 D$ )=5 GD!6?; >%atholic %atechism, ).?+
$ixth, there is s'bor#ination of relation an# or#er among the three &ersons, b't not in nat'reA
6oreover, the s'bsistence an# operations of the three &ersons are mar:e# by a
certain or#er involving a certain s'bor#ination in relation, tho'gh not in nat're+
4he %ather as the fo'nt of #eity is %irstA -e is sai# to originate+ 4he $on,
eternally begotten of the %ather, is $econ#A he is sai# to reveal+ 4he $pirit,
eternally procee#ing from the %ather an# the $on, is 4hir#A -e is sai# to
exec'te+
While this #oes not s'ggest priority in time or in #ignity, since all three &ersons
are #ivine an# eternal, it #oes s'ggest an or#er of prece#ence in operation an#
revelation+ 4h's we can say that creation is from the %ather, thro'gh the $on, by
the -oly $pirit+ >*ew Bible Dictionary, !2.., !@00?
$eventh, the three &ersons are permanent feat'res of 2o#Ls three #istinct manners of -is activityA
4rinitarian theology is par excellence the theology of relationship+ 3ts
f'n#amental principle is that 2o#, who is selfCcomm'nication an# selfCgiving
love for 's, is from all eternity love perfectly given an# receive#+ 4he
tra#itional form'la 92o# is three persons in one nat're; compactly expresses
that there are permanent feat'res of 2o#Ls eternal being >the three persons? that
are the ontological precon#ition for the three #istinct manners of 2o#Ls
tripersonal activity in the worl# >as %ather, $on an# $pirit?+ >'ncyclo&edia of
:eli5ion, ==?
Eighth, each &erson has the #ivine nat're, b't each has it #ifferentlyA
Whatever is other, #istinct, pl'ral, personal, an# proper in the 2o#hea# is
excl'sively a matter of relationship+ %ather, $on an# $pirit #o not #iffer as 2o#,
b't in the way each is 2o# with respect to the others+ Each has an# is the #ivine
nat're, b't each has it #ifferentlyA the %ather from -imself, the $on from the
%ather, the $pirit from both the %ather an# the $on+ 2o#, then, is one in
s'bstance, three in &erson, an# what is significant abo't this #istinction, what
ma:es it nonCcontra#ictory, is that what is personal in the 2o#hea# is not
something absol'te, b't something p'rely relative, >Co'ncil of %lorence, !//2?+
>%atholic 'ncyclo&edia, @0@?
Ginth, the #octrine also hol#s that the #ivine &ersons exist in their relationships to one anotherA
4he three #ivine &ersons exist in their partic'lar, 'niJ'e nat'res as %ather, $on
an# $pirit in their relationships to one another, an# are #etermine# thro'gh
these relationships+ 3t is in these relationships that they are &ersons+ *eing a
person in this respect means existingCinCrelationship+ >+rinity and the 0in5dom,
!)2?
748he three #ivine &ersons possess the same in#ivi#'al, in#ivisible an# one
#ivine nat're, b't they possess it in varying ways+ 4he %ather possesses it of
himself5 the $on an# the $pirit have it from the %ather >ibi#+, !)2?+ 4he
4rinitarian &ersons subsist in the common #ivine nat're5 they e(ist in their
relations to one another+ >ibi#+, !)@?
9A #ivine &erson is a nonCinterchangeable existence of the #ivine nat're+; *y the wor# QexistenceL C
existential C 7he8 meantA existence, in the light of another; >ibi#+, !)@?+
-; %uestions of EothernessH> "ow can 7o4 6e one 1et three? "ow can the
Wor4 6e 7o4 1et 6e with that 7o4?
Ancient, me#ieval an# mo#ern theologians grapple# with the problem of 'nity an# otherness+ -ow can
2o# be one an# also three( -ow can the Wor# be 2o#, yet also be with 2o#( 1r, as the Jehovah's
Witnesses p't it, 9As the $on of 2o#, he co'l# not be 2o# himself; >/hould .ou Belie!e, Chapter 6?+
1r, 92o# co'l# not be his own son; >ibi#+, Chapter )?+
1nce again, the prolog'e to JohnLs gospel s'ms 'p the iss'e as it exemplifies this apparent
contra#ictionA
3n the beginning was the Wor#,
An# the Wor# was with 2o#,
An# the Wor# was 2o#+
>John !A! 2reenLs 0iteral 4ranslation?
%irst, John !A! pertains to #ivine &ersons of the immanent 4rinity, not the create# h'manity of Jes's,
who was not 2o#+ %'rthermore, the ancients were aware of concept'al #iffic'lties with respect to 2o#
being one yet three, b't they also 'n#erstoo# that if John !A! is to be ta:en at face val'e, then 2o# m'st
be 9one; in one sense, an# 9three; in a #ifferent sense >%atholic 'ncyclo&edia, 2.6?+ With time it
became apparent that the concept'al obstacles were not ins'rmo'ntable once it became clear that the
answer lies not in comparisons to the material, vegetable or sensory worl#s, b't in the intellect'al an#
psychological+
%or instance, 9J'stin pict'res the preexistent Wor# as the %atherLs rational conscio'sness >! Apol+ /65 2
Apol+ !@?, as emerging, therefore, from the interiority of the 2o#hea# while neverCtheCless remaining
inseparable from the 2o#hea#; >%atholic 'ncyclo&edia, 2.6?+
4ert'llian >#+ 2@0 A+D+? #isplaye# a goo# sense of the manner in which 2o# is one, an# the way in
which he is at the same time threeA
2o# is in#ee# threeA in gra#e or or#er, in appearance or aspect, b't with a realist
connotation, an# in manifestation5 b't in s'bstance >granting an in#ecisiveness
in 4ert'llianLs 'se of the term?, in power, 2o# is perfectly one+ >ibi#+, 2.)?
4he Wor# stan#s forth an# is other than the %ather tho'gh still within the
2o#hea# in the manner s'ggeste# by h'man reflection, as internal #isco'rse is
in some sense another, a secon# in a##ition to oneself, tho'gh yet within
oneself+ >ibi#+, 2.6?
3renae's >#+ 200 A+D+? saw the $on an# $piritLs roles as the two han#s of the %ather5 an# by the thir#
cent'ry the three &ersons were 'n#erstoo# to be 9#istinct yet not #ivi#e#, #ifferent yet not separate, an#
each with a partic'lar yet complementary role to play in salvation; >)(ford, !20<?+
A##itionally, 4homas AJ'inas >#+ !2)/ A+D+? elevate# the psychological analogy to another level,
#rawing parallels with manLs 'n#erstan#ing of self an# the interior concept'aliEation of the intellectA
6en can an# #o thin: of their own min#s5 an# when the h'man intellect reflects
'pon itself, 'n#erstan#s itself, there comes forth within the intellect, in
conseJ'ence of the act of 'n#erstan#ing, the concept or interior
concept'aliEation of the intellect itself so 'n#erstoo#+
4his, moreover, is the only type of generation or coming forth that is possible in
the immaterial an# infinite 2o#hea#+ As 2o# 'n#erstan#s -imself, there iss'es
forth from 2o# Kn#erstan#ing >the %ather? 2o# Kn#erstoo# >the $on?+
3n terms of this psychological analogy, then, the three &ersons are both
immanent to the 'n#ivi#e# 2o#hea# an# yet #istinct as &ersons C as 2o#
'n#erstoo# in 2o# Kn#erstan#ing, an# as 2o# *elove# >the $pirit, ch+ !.? in
2o# 0oving >the %ather an# the $on as single so'rce?+ >%atholic 'ncyclo&edia,
@0@?
4here are other ways to loo: at this+ %or example, yo' have a spirit within yo'5 it is with yo' yet it is
yo'+ 1r, in terms of one person being with another person, an in#ivi#'al with m'ltiple personalities is
one in#ivi#'al compose# of m'ltiple in#ivi#'als in his min#, each of which is that person yet with him
an# each other+ 1r, $cript're states that h'sban# an# wife are one flesh, not two >2enesis 2A2/?, yet we
accept this illogical 'nity on a spirit'al, abstract level as perfectly acceptable+
Accor#ingly, the i#ea that the Wor# was 2o# an# was with 2o# an# that each of the three &ersons of
the 4rinity #well in each other is entirely within the realm of logical abstract possibilities+ As a matter
of fact it is perfectly reasonable+ *ear in min#, we are #ealing with spirit, an# the immanent
preincarnate Wor# at John !A!, not the create# h'manity of Jes's+
%inally, the Wor#Ls relation to the 2o#hea#, in the sense of being 9with; 2o# #oes not mean 9mere
company, b't the most intimate comm'nion; >#ine=s %om&lete '(&ository Dictionary of )ld and *ew
+estament ,ords %om&ilated and '(&anded u&on in /tron5$s '(hausti!e %oncordance of the Bible
7Gashville, 4ennessee, 4homas Gelson &'blishers, 200!8, !=2? >/tron5 and #ine=s?+ 4his intimacy of
the Wor# with 2o# is a pro#'ct of their m't'al in#welling, among other things, the %ather in the $on
an# the $on in the %ather >John !)A2! GA*?+ %'rthermore, the Wor# >9o5os? is the personal
manifestation, 9not of a part of the #ivine nat're, b't of the whole #eity; >/tron5 and #ine=s, !=2?+
0; The "1postatic &nion> Jesus is full1 7o4 an4 full1 3an8 This 7o4=3an
is 6oth 4ivine an4 hu3an a 4ivine Person who assu3e4 a hu3an nature8
4he #'al nat're of Christ, that he was, an# is, 2o# an# man, ill'strates the Jehovah's WitnessesL
conf'sion with respect to ChristLs temptation by the #evil+ 4he Jehovah's Witnesses incorrectly teach
that 4rinitarians believe that Jes's was not h'man an# #i# not have his own h'man will, statingA
4he temptation of Jes's wo'l# ma:e sense only if he was, not 2o#, b't a
separate in#ivi#'al who ha# his own free will, one who co'l# have been
#isloyal ha# he chosen to be, s'ch as an angel or a h'man+ >/hould .ou Belie!e,
Chapter 6?
4his is completely false an# mislea#ing+ %irst, by virt'e of the hypostatic 'nion, Jes's is a #ivine
person with a h'man nat're, 2o# an# man, an# the man, Jes's, #i# have his own free willA
J'st as there are two complete an# perfect nat'res in Christ, one #ivine, the
other h'man, there are two wills in Christ, one #ivine, the other h'man+
>%atholic 'ncyclo&edia, ./)?
4rinitarianism teaches that Jes's was not only tr'e 2o#, b't tr'e man+ 9738n his bo#y Christ th's
expresses h'manly the #ivine ways of the 4rinity+;
4he $on of 2o# D wor:e# with h'man han#s5 he tho'ght with a h'man min#+
-e acte# with a h'man will an# with a h'man heart he love#+ *orn of the
Sirgin 6ary, he was tr'ly been ma#e one of 's, li:e to 's in all things except
sin+ >%atechism of the %atholic %hurch 7Gew Hor:, 3mageCDo'ble#ay, !../8,
!@2? >%atholic %atechism?
4ho'gh not infinite, an# therefore not omnipotent, beca'se -is h'manity is
finite, 7-is thean#ric power8 exten#s to effects that are beyon# p'rely h'man or
create# ca'sality+ >%atholic 'ncyclo&edia, ./@?
3t is important that yo' 'n#erstan# this+
$econ#ly, an# more important, the #octrine of the 4rinity teaches that 94he h'manity of Christ is a
creat're, it is not 2o#; >ibi#+, .22?+ ChristLs f'll an# complete h'manity was a necessity, b't a
h'manity that was witho't sin+
4hir#, 93n Jes's h'manity #oes not exist in itself, b't it is the $on who exists as man thro'gh his h'man
nat're+ Jes's gives bac: his whole #ivine self to the %ather on the cross in an# thro'gh his h'manity
>Fundamentals of %hristolo5y, @20?+
With this in min#, the wea:nesses in the Jehovah's WitnessesL arg'ments become clear+ 4hey falsely
teach, implicitly an# explicitly, that 4rinitarians believe that the h'manity of Christ the creat're is 2o#
the Almighty, the 2o#hea#+ *'t nothing co'l# be f'rther from the tr'th+ When they claim that
4rinitarians believe that 9Jes's is 2o#; they #onLt #isclose #espite cent'ries of evi#ence, that 9Jes's; in
this 4rinitarian context refers to the #ivine &erson who ass'me# a h'man nat're, not the create#
h'manity of Jes's that is not 2o#+
4his partic'lar #istortion, an# scant reference or explanation of the hypostatic 'nion of Christ the 2o#C
man, has enable# the Jehovah's Witnesses to compose pages of 'nwarrante# attac:s on the 4rinity by
ta:ing a#vantage of the rea#ersL lac: of 'n#erstan#ing with regar# to what the 4rinity #octrine really
means+
%o'rth, 4rinitarians are f'lly aware that the create# h'manity of Jes's was inferior to 2o#, that -e was
not eJ'al to 2o# in every way+ 4he create# h'manity of Jes's :new that the %ather was his s'perior+
E5istence an4 $ature of "u3an Will+ 6oreover, wor:s of honor are
attrib'te# to Christ, s'ch as prayer, obe#ience, merit, which cannot procee#
from the #ivine will, since they are manifeste# to a s'perior+ 4hey can procee#
only from a create# will+ 3n -is 3ncarnation the son of 2o# ass'me# a perfect
h'man nat're, at the same time retaining -is perfect #ivine nat're+ >%atholic
'ncyclo&edia, ./<?
4h's, when the create# h'manity of Jes's praye# to his %ather, he was not praying to himself as the
Jehovah's Witnesses mista:enly claim+ -e was praying to the infinitely s'perior 2o#, -is %ather+
4he -oly $pirit is not consi#ere# inferior to the %ather an# the $on in the way
in which the $on, beca'se of the h'man nat're which he has ass'me#, testifies
that he is inferior to the %ather an# the -oly $pirit >DenE =2)?D+ >%atholic
'ncyclo&edia, .6?
When yo' thin: of it, ChristLs #'al nat're is not so far fetche#5 after all, a h'man is a material being
en#owe# with a spirit, a 'nion of the material an# spirit'al, yet consi#ere# one+
%ifth, with the above in min#, an# consi#ering the many proofs that follow, John !A!/ was not meant to
be rea# literally+ 3t states, 9An# the Wor# became flesh,; b't this #oes not mean that the Wor# ma#e a
complete transformation from a spirit angel to only flesh, which is a type of heretical mo#alism
con#emne# by the ch'rch in the first cent'ries+ "ather, the #ivine &erson of Christ ass'me# a h'man
nat're+ Jes's was a #ivine &erson with a h'man nat're+ 4hat is the only acceptable interpretation of
John !A!/ beca'se the #ivinity of Christ C that he was an# is 2o# C in an 'n#eniable *iblical tr'th, an#
witho't -is #ivinity re#emption is not possible+ 3t was necessary for Jes's to be a 2o#Cman for the sa:e
of man:in#Ls salvation+ 4herefore -e co'l# not be 9mere flesh; 'n#er any circ'mstances+
*esi#es, since 9Jes's Christ is the same yester#ay, an# to#ay, an# forever; >-ebrews !@A< GW4? -e
cannot have been a preexistent angel who change# completely into mere flesh, an# then reverte# bac:
to heaven as an angel+ 4here is no s'ch ra#ical change in the 4rinitarian Christian worl# where the
Wor# was 2o# the $on, remaine# 2o# the $on #'ring -is soFo'rn, an# contin'e# as 2o# the $on after
-is res'rrection an# ascension+
$ixth, the practical implications of the 'nion is that 9Jes's sometimes spo:e as man, sometimes as 2o#5
sometimes as 2o#man; >6+ 1LCarroll, +rinitas: A +heolo5ical 'ncyclo&edia of the 2oly +rinity
7Wilmington, Delaware, 6ichael 2laEier, 3nc+, !.<)8, !<6? >+rinitas?+
O; Further articulation of the "1postatic &nion = the nature of the 7o4=
3an Jesus8
4he #ivinity of Jes's an# his twoCfol# nat're raise# n'mero's J'estions s'ch as 9-ow a #ivine Jes's
co'l# maintain his f'll h'manity(; 1ver the years a series of ch'rch co'ncils strove to artic'late the
2o#Cman nat're, 's'ally in response to s'ccessions of false teachings+
3n brief, ch'rch co'ncils #ecree# 9that Christ ha# a tr'e h'man so'l; >'ncyclo&edia of :eli5ion, 20?, in
Christ existe# 9two nat'res in one person 7&roso&on8 or acting s'bFect 7hy&ostasis8 >ibi#+?+ 94his
personal 'nity left the #ivine an# h'man nat'res J'ite in tact an# in no way conf'se# or intermingle#
them with each other; >ibi#+?+ *oth nat'res were 'naltere# an# 'n#iminishe# >%atholic 'ncyclo&edia,
.@2?+ Christ not only ha# two wills 9b't also two intellects,; one #ivine, the other h'man >ibi#A .2/?+
93f the pivotal assertion of the Gew 4estament, 94he Wor# was ma#e flesh; >Jn !+!/?, means anything,
it signifies that two, the #ivine an# the h'man, became somehow 'niJ'ely one in Jes's of GaEareth5
that in -im was achieve# a 'nion, elsewhere 'nparallele# of 2o# with man; >ibi#+, .!<?+
4he Ch'rch believes that Jes's Christ is tr'e 2o#, $on of 2o# ma#e man, the
$econ# person of the 4rinity, who too: 'nto -imself a h'man nat're an# so
exists not only in the #ivine b't also in a h'man nat'reA one #ivine &erson in
two nat'res+ 4he man who in -is earthly life was :nown as Jes's of GaEareth
was not a h'man person ma#e one, as Gestori's sai#, in a 'niJ'e way of moral
'nity, with the &erson of the $on of 2o#+ -e was 2o#, $on of the %ather, ma#e
man for menLs salvation+ >ibi#+, .@2?
9-is h'man nat're, perfect an# complete, was not a h'man person #istinct from the Divine person of
the Wor# D it was the h'man nat're of a Divine &erson+ 4his point of o'r faith enwraps the h'manity
of Christ in f'll mystery+ D -is h'man life incl'#e# tr'e h'man :nowle#ge an# a h'man will #istinct
from the #ivine will; >ibi#+, .@6?+
1'r faith in Christ, the 2o#Cman, s'pposes that his h'manity is not a h'man
person >the mystery?+ %or if it were, an# if there were a #'ality of persons in
Christ, then the Divine &erson wo'l# not really be man b't only 'nite# with a
man5 Christ wo'l# not be what o'r faith says he is+; >ibi#+, .@)?
9Christ is one &erson, that of the 0ogos, in two complete an# integral nat'res; >Co'ncil of Chalce#on
in /=!? >ibi#+, .2!?, b't 9K8nion of the h'man nat're with the #ivine self in no way #iminishes the
h'man nat're; >Constantinople 333 in 6<!? >ibi#+,?+ 9748he h'man nat're of Christ ha# its fo'n#ation in
the #ivine self, the $econ# person of the *lesse# 4rinity,; >)./ AD, A syno# at %ran:f'rt? >ibi#+?+
Got only #i# Christ have two nat'res, b't he ha# two conscio'snesses as well, altho'gh some
contemporary theologians #isp'te this an# believe Christ ha# only one conscience+
Christ is a Divine &erson sim'ltaneo'sly existing in two nat'res, #ivine an#
h'man+ *eca'se each of the nat'res is complete in itself, each has its own
proper will an# intellect+ An# f'rther, beca'se conscio'sness is the inescapable
concomitant of intellect'al activity, it m'st be conce#e# that each of ChristLs
nat'res possesse# its own proper conscio'sness, its own proper awareness of
self+ Christ, therefore, ha# not one, b't two, conscio'snesses+ >%atholic
'ncyclo&edia, .2)?
,; Preli3inar1 response to the JehovahBs WitnessesB Questions an4
o6Nections
EJ'ippe# with a better grasp of what the 4rinity #octrine #oes, an# #oes not, stan# for it sho'l# be
m'ch easier to respon# to the many J'estions pose# by the Jehovah's Witnesses in their p'blications
9/hould .ou Belie!e in the +rinity; an# 9:easonin5 from the /cri&tures,; an# 9Insi5ht on the
/cri&tures+;
+; The eQualit1 of Christ an4 7o4 = #s 7o4 superior 6ecause 7o4 is the
hea4 of Christ an4 sent "i3 on "is 3ission?H = :* Corinthians **>J;
4he Jehovah's Witnesses arg'e that Jes's co'l# not have been 2o#Ls eJ'al beca'se Christ ha# a 2o#
above him an# therefore 2o# is s'perior in every way an# Christ inferior, statingA
Got only is Almighty 2o#, Jehovah, a personality separate from Jes's b't he is
at all times his s'perior+ Jes's is always presente# as separate an# lesser, a
h'mble servant of 2o#+ 4hat is why the *ible plainly says that 9the hea# of the
Christ is 2o#; in the same way that 9the hea# of every man is the Christ+; >!
Corinthians !!A@? >/hould .ou Belie!e, Chapter )?
93s not the sen#er s'perior to the one sent(; >ibi#+, Chapter )?
%irst, as note# earlier, 4rinitarians act'ally #o believe that the create# h'manity of Jes's, who was not
2o#, was a h'mble servant of 2o# an# inferior >see section =?+
$econ#ly, the Jehovah's Witnesses neglecte# to J'ote all of the relevant portions of verse @, leaving o't
the reference to h'sban# an# wife which helps p't these verses into proper contextA 9Dthe hea# of
every man is Christ, the hea# of a woman is her h'sban#, an# the hea# of Christ is 2o#+; 4he 2ree:
wor# for Qhea#L is ke&hale an# in this passage it is 'se# 9metaphorically, of the a'thority or #irection of
2o# in relation to Christ, of Christ in relation to believing men, of the h'sban# in relation to the wife, !
Cor !!A@; >/tron5 and #ine=s, !@<?+ 3t is not inten#e# to mean that one is inherently s'perior by nat're
to another as the JehovahLs Witnesses wo'l# have yo' believe+
&a'l is referring to a'thority possesse# an# exercise# an# an or#ering of their relationship, b't as the
Jehovah's Witnesses interpret verse @, a h'sban# wo'l# be inherently s'perior as a person to his wife
the inferior being, b't we :now that not to be tr'e+ 3n that c'lt're, an# in some contemporary
matrimonial roles, the wife vol'ntarily ass'mes a partic'lar s'bservient role+ *'t F'st beca'se a
h'sban# sen#s his wife #own to the corner mar:et for some mil:, or the h'sban# has the final #ecision
with respect to, say, financial matters, that #oes not ma:e his wife inferior to him as a person any more
than the &resi#ent of the Knite# $tates is s'perior, as a h'man being, to any citiEen of the Knite# $tates
of America+ Ho'r employer is not a s'perior in#ivi#'al, either, b't only exercises a'thority over yo'+
4he #ivine person of Christ, even if sent by 2o# the %ather, an# even if -e vol'ntarily s'bFecte#
-imself, #i# not in so #oing become less eJ'al to 2o# with respect to -is essential being, nat're an#
essence+ When the Wor# ass'me# a h'man nat're he #i# not cease being 2o#, b't willingly ass'me# a
#ifferent relationship5 a #ifferent gra#e, or#er or manifestation as 4ert'llian theoriEe#+ -is incarnation
an# obe#ience #i# not #iminish the #ivine essence of -is being or ma:e -im less cons'bstantial+ 4he
#ivine &erson of Jes's was still f'lly 2o#, who chose a veile# glory+
Christ possesse# eJ'ality with 2o# prior to -is incarnation, an# then for a time
veile# that glory, being always 2o# in all of the coCeJ'al attrib'tes, b't in the
incarnation never 'sing -is 2o#ly powers to better -imself+ -e was f'lly 2o#,
f'lly man, 2o# ta:ing on the li:eness of sinf'l flesh >"om <A@?, not a man
a##ing 2o#liness+ >/tron5 and #ine=s, /2?
.; Coul4 Jesus 6e 7o4 Al3i2ht1 if he pra1e4 to the Father an4 referre4
to 7o4 as "is Father? #f he was 7o4Bs su63issive servant? #f "e
entruste4 "is spirit to 7o4 at 4eath?
4he Jehovah's Witnesses arg'e that Jes's co'l# not have been 2o# beca'se -e worshippe# 2o#, calle#
this 2o# 9%ather,; praye# to 2o#, an# 9since Jes's ha# a 2o#, his %ather, he co'l# not at the same time
be that 2o# >/hould .ou Belie!e, Chapter )?+
1nce again, the Jehovah's Witnesses fail to 'n#erstan# the nat're of the 2o#Cman Jes's5 that -e is f'lly
2o# an# f'lly man5 an#, that the #octrine of the 4rinity teaches that 9the h'manity of Christ is a
creat're, it is not 2o#; >%atholic 'ncyclo&edia, ./@?+ 3f Jes's the create# h'man, the 9man; in the
2o#Cman eJ'ation of the hypostatic 'nion of 4rinitarianism, were claiming to be that 2o# Almighty the
%ather, the Jehovah's WitnessesL obFections might be relevant, b't thatLs not acc'rate #ogma+
4herefore, it was entirely proper >an# #i# not #iminish ChristLs #ivine nat're? that the create# h'manity
of Christ the man praye# to 2o# the %ather, was s'bor#inate to the %ather >/hould .ou Belie!e, Chapter
)?, worshippe# 2o#, calle# -im %ather >ibi#+?, co'l# be regar#e# as 2o#Ls s'bmissive servant >ibi#+?,
was seen as #istinct from 2o# >ibi#+?, was not as 9goo#; as 2o# >ibi#+?, an# co'l# f'nction as a
separate entity or witness abo't himself in a##ition to 2o# >ibi#+?+
Jes's co'l# also have a will separate from 2o# >ibi#+?, receive# 2o#Ls anointing to #eclare the goo#
news >ibi#+?, ta'ght what belonge# to 2o# >ibi#+?, an# co'l# rightf'lly claim that 94he %ather is greater
than 3; >John !/A2<?+ 3t was this s'ffering man Jes's who co'l# call o't to -is 2o# from the cross
>ibi#+?, an# to whom he co'l# entr'st his spirit at #eath beca'se the h'manity of Christ is a creat're, not
2o# >ibi#+?+ An# beca'se Jes's the man recogniEe# his limitations he :new it was not for -im to grant
seats at his right an# left han# in -is :ing#om >/hould .ou Belie!e, Chapter )?+
%'rthermore, since 2o# Almighty is an invisible spirit person >Colossians !A!=?, that is the 2o# Jes's
was referring to when he sai# at John !A!< 9Go one has ever seen 2o#+; -e was not referring to
himself in his create# h'man capacity, nat'rally, since -e was visible to the h'man eye+ An# with
respect to what that man saw, he saw 2o# f'lly an# completely #'e to ChristLs beatific int'itive h'man
:nowle#ge as more f'lly explaine# in section !@>A? below+
%inally, beca'se Jes's of the *ible is a mirac'lo's pro#'ct of the hypostatic 'nion, it was the #ivine
&erson of Christ >the 92o#; in the 2o#Cman eJ'ation? that the prophet -aba::': was incl'#ing by
#efinition in his reference to 2o# when he state# 91 my 2o#, my -oly 1ne, yo' #o not #ie;
>-aba::': !A!2 GW45 9we shall not #ie; "$S?+
4he above are all 9reasons; why the Jehovah's Witnesses believe Jes's is not 2o#, b't their arg'ments
are baseless an# #o not #isprove the 4rinitarian concept that 9Jes's is 2o#+;
As a matter of fact, the view which the Jehovah's Witnesses ascribe to 4rinitarians C the exaggerate#
view of Goet's which i#entifie# 9Christ with the %ather,; was reFecte# by the ch'rch many cent'ries
ago along with similar heretical #istortions >%atholic 'ncyclo&edia, 2.6?+
3n its extreme form it may s'ggest that the whole of 2o# was, for example,
present in Jes's C that heaven was empty when Jes's wal:e# on earth+ 3n
relation to the cross, it may imply that, beca'se there is no #istinction between
%ather an# $on, the whole of 2o# s'ffers eJ'ally as Jes's #ies, an# in#ee# 2o#
#ies entirely on the cross D+ >)(ford, !2!!?
4his an# similar notions are precisely some of the 9pitfalls; the 9#octrine of the 4rinity sets o't to
avoi# D; >)(ford, !2!!?+ Any implications or explicit assertions by the Jehovah's Witnesses to the
contrary are 'ntr'e C they are false acc'sations+
*K; When 7o4 e5alte4 the risen Jesus to "is ri2ht han4 it 4i4 not there61
3a?e Jesus superior to 7o4 = :Philippians />.;
Another line of arg'ment a#vance# by the JehovahLs Witnesses #enies ChristLs #ivine preincarnate
stat's by incorrectly interpreting &hilippians 2A. to mean that 'n#er the #octrine of the 4rinity the
exalte# Christ wo'l# have ret'rne# to a position in heaven s'perior to 2o#+ 4hey writeA
$pea:ing of the res'rrection of Jes's, &eter an# those with him tol# the Jewish
$anhe#rinA 92o# exalte# this one 7Jes's8 D to his right han#+; >Acts =A@!? &a'l
sai#A 92o# exalte# him to a s'perior position+; >&hilippians 2A.? 3f Jes's ha#
been 2o#, how co'l# Jes's have been exalte#, that is raise# to a higher position
than he ha# previo'sly enFoye#( -e wo'l# alrea#y have been an exalte# part of
the 4rinity+ 3f, before his exaltation, Jes's ha# been eJ'al to 2o#, exalting him
any f'rther wo'l# have ma#e him s'perior to 2o#+ >/hould .ou Belie!e,
Chapter )?+
4his reflects a glaring misconception of what the 4rinity #octrine teaches an# the nat're of the
hypostatic 'nion+ 3t was not 2o# the $on who was exalte# with respect to -is essential being, nat're
an# power that #efines him as 2o#5 conversely, it was not the #ivine nat're of 2o# the $on of the 2o#C
man eJ'ation that ble# on the cross an# #ie# beca'se 2o# #oes not #ie5 otherwise, an# for many other
reasons beyon# this topic, -e co'l# not, for instance, have raise# himself as he claime# he #i#+ Even
the Jehovah's Witnesses teach that 2o# cannot #ie+ &hilippians 2A)C!! p'ts verse . into better context,
stating that the preexistent Wor#A
7E8mptie# himself, ta:ing the form of a servant, being born in the li:eness of
men+ An# being fo'n# in h'man form he h'mble# himself an# became obe#ient
'nto #eath, even #eath on a cross+ 4herefore 2o# has highly exalte# him an#
bestowe# on him the name which is above every name, that at the name of
Jes's every :nee sho'l# bow, in heaven an# on earth an# 'n#er the earth, an#
every tong'e confess that Jes's Christ is 0or#, to the glory of 2o# the %ather+
>&hilippians 2A)C!! "$S?
%irst, it is selfCevi#ent here that the risen Christ is exalte# above all creation an# every name in the
'niverse, b't not 2o# -imself, as -e is 2o# the $on+ 4his is in#icate# in these same verses where the
Christian confessional states 9Jes's is 0or#; which means, among other things, that Jes's is 2o#+ >$ee
section @= for a #etaile# explanation of this meaning of 90or#;?+
$econ#ly, &hilippians 2A. #oes not say as the JWs claim that 2o# the $on was 9raise# to a position
higher than he ha# previo'sly enFoye#+; 2o# the $on, the Wor#, when -e emptie# -imself to ta:e the
form of a slave never cease# being f'lly 2o#+ 3t was his 2lory that was veile# for a time being5 he
temporarily resigne# his 9stat's+;
Christ possesse# eJ'ality with 2o# prior to -is incarnation, an# then for a time
veile# that glory, being always 2o# in all of the coCeJ'al attrib'tes, b't in the
incarnation never 'sing -is 2o#ly powers to better -imself+ -e was f'lly 2o#,
f'lly man, 2o# ta:ing on the li:eness of sinf'l flesh >"om <A@?, not a man
a##ing 2o#liness+ >/tron5 and #ine=s, /2?
738n the process of the 3ncarnation, he empties himself of his #ivine 9stat's; D
>Fundamentals of %hristolo5y, @!)?+
4he Wor# never cease# being 2o# the $on when -e emptie# -imself+ 3t was merely his stat's or role
or relationship that change#+ Accor#ingly, being f'lly 2o# the $on, the 2o# in the 2o#Cman eJ'ation
was never elevate# bac: or exalte# to a position s'perior to 2o# beca'se -e never cease# being 2o#+
-ence, he was not exalte# to a position s'perior to 2o#+
4hir#, the create# h'manity of Jes's co'l# not have been 9raise# to a position higher than he ha#
previo'sly enFoye#; as the JehovahLs Witnesses claim beca'se -e was not 2o# an# there co'l# not
have been a position -e previo'sly enFoye# in heaven to be raise# bac: to+
%o'rth, the foc's is on the h'manity of Christ, altho'gh this h'manity can never be viewe# in isolation
beca'se, 93n Jes's h'manity #oes not exist in itself, b't it is the $on who exists as man thro'gh his
h'man nat're+ Jes's gives bac: his whole #ivine self to the %ather on the cross in an# thro'gh his
h'manity (Fundamentals of %hristolo5y, @20?+ -e cons'mmates his h'man experience in all these
#imensions only in #ying an# rising to a new, #efinitive form of h'man existence >ibi#+, @!)?+
%ifth, the exaltation also refers to the res'rrecte# heavenly Jes's that #ie# on the cross, who #oes not
cease to be h'man >ibi#+, @!<?, a glorifie# h'man yet still 2o# the $on to whom every :nee shall bow+
An# any exaltation that 2o# the $on might have enFoye# was with respect to -is gra#e, or#er,
appearance, aspect or manifestation >4ert'llian?+ 3t wo'l# be a change in or#er of prece#ence in
operation, a change in the relationship, b't it wo'l# not alter in any way the essential being, nat're an#
power of 2o#5 that which #efines the tri'ne 2o# as one+
**; Christian Trinitarians are 3onotheistic an4 4o not worship three
7o4s as the JehovahBs Witnesses clai38
4he Jehovah's Witnesses contin'e to imply that 4rinitarian Christians worship three 2o#s, not one5 that
they are tritheistic, not monotheistic+ 4he Jehovah's Witnesses #raw parallels between the 4rinity
#octrine an# tria#ic pagan worship which they claim is the 'ltimate so'rce of the Christian 4rinity,
infl'ence# by *abylonian go#s who were worshippe# in threes, the Egyptian threeCfol# go#s of 1siris,
3sis an# -or's, 3talian tri'ne go#hea#s, the 4rinitarian -in#' gro'p of *rahama, $ira an# Sisn', an# on
an# on >/hould .ou Belie!e, Chapter =?+
*'t this is false an# 'nfair+ 4he Christian faith is completely monotheistic, an# worship is #irecte# to
the only one tr'e 2o# Almighty who happens to have a threefol# nat'reA 9We #o not confess three
2o#s, b't one 2o# in three persons, the 9cons'bstantial 4rinity,; >Catholic Catechism, )=?+ 9748he
2o#hea# of the %ather, $on, an# -oly $pirit is one, their glory eJ'al, their maFesty coeternal+;
Athanasian Cree#5 D$ )=5 GD!6?; >ibi#+, ).?+
4ritheism, the worship of three 2o#s at the expense of the 'nity of 2o# is yet another pitfall which the
4rinity #octrine specifically see:s to avoi# >)(ford, !2!!?+ An# simply beca'se the Jehovah's
Witnesses are 'nable to grasp the meaning of 9hy&ostases; or 9&ersons; #oes not entitle them to
ascribe to Christians beliefs they #o not hol#+
*/; $ot all Trinitarian theolo21 was assi3ilate4 into the 4octrine of the
Trinit1G 3uch was left out8 The refor3e4 Protestant churches have
assi3ilate4 the Catholic church's 4octrine of the Trinit1 with ver1 3inor
alterations8
4o f'rther ero#e the 4rinity #octrine, the Jehovah's Witnesses arg'e that even early ch'rch %athers, the
2#, @r# an# /th cent'ry theologians, #i# not teach the 4rinity or the tr'e #ivinity of Christ5 that they #i#
not regar# %ather, $on an# -oly $pirit as coCeJ'al, not as one n'merical essence, not as three in one
>/hould .ou Belie!e, Chapter 2?+ 4he problem is that the Jehovah's Witnesses are foc'se# on the chaff,
not the wheat, emphasiEing what was never assimilate# by the ch'rch into the 4rinity #octrine rather
than what was officially sanctione# over the cent'ries+
*eca'se m'ch of what the early thin:ers tho'ght an# wrote was not accepte# or ratifie#, those views
carry little weight in reFecting the 4rinity+ 4hey are 'sef'l, however, in terms of historical reflection an#
aca#emic observation of evolving tho'ght processesA
As elemental 4rinitarianism of the G4 perio# has to be #isting'ishe# caref'lly
from the gra#'ally emerging 4rinitarian #ogma, so m'st 4rinitarian #ogma
>#octrine in the strictest sense? be #isting'ishe# caref'lly from 4rinitarian
theology+ 4he #ogma in its preparatory stages ha# been merely theologyA efforts
on the part of in#ivi#'als an# schools to interpret an# 'n#erstan# reveale#
mystery+ 4hen, as certain of these efforts became assimilate# thro'gh
a'thoritative #ecision into the teaching of the Ch'rch, some of what ha#
heretofore been theology was from now on also #ogma of faith+ *'t note some5
for m'ch else C in 4ert'llian an# 1rigen, Athanasi's an# the Cappa#ocians,
A'g'stine, Anselm, AJ'inas C wo'l# never receive s'ch ratification, never
attain s'ch clearCc't stat's as Christian #octrine+ >%atholic 'ncyclo&edia, @02?
4herefore, even if J'stin 6artyr sai# the preh'man Jes's was inferior to 2o#, a create# angel an# is
other than 2o# >/hould .ou Belie!e, Chapter /?, or 3renae's believe# the preh'man Jes's was inferior
to an# ha# an existence separate from 2o# who was not his eJ'al, or Clement of Alexan#ria calle#
Jes's a creat're not eJ'al to 2o#, or 4ert'llian ta'ght that the %ather is greater than the son >ibi#+?, or
-ippolyt's sai# that 2o# ha# nothing of eJ'al age with him C even if those ancients believe# all of this,
those opinions #o not constit'te the 4rinity #octrine b't only #eep m'sings of early theologians+
Accor#ingly, their relevance lies more with showing what the official #octrine #oes not stan# for, not
what the 4rinity #octrine teaches+
J'st to clarify one thing, tho'gh the Jehovah's Witnesses claim that J'stin 6artyr believe#, wrongly as
it t'rne# o't, that the Wor# 9is no less than something n'merically other in relation to the %ather D;
>%atholic 'ncyclo&edia, 2.6?, the Jehovah's Witnesses faile# to mention that in those very same
passages he also state# that neither Wor# nor $pirit, the former more explicitly, are to be separate# from
the %ather, from the being of the 2o#hea#, since both Wor# an# $pirit are 2o# >ibi#+?+
0astly, 9Altho'gh a few #istinct #octrinal changes were event'ally ma#e, the +rinitarian concept
emerge# relatively 'nchange#+ 94he "eformers,; states the *ew /chaff42er"o5 'ncyclo&edia of
:eli5ious 0nowled5e, 9stoo# 'pon the gro'n# of the Ch'rch catholic; in this matter+ 4his meant, for
many of the newCborn &rotestant gro'ps, not only contin'e# a#herence to >an# propagation of? the form
of 4rinitarianism a#vance# by the Athanasian Cree#, b't also C in many cases C act'al approval an#
acceptance of the CatholicCspawne# Cree# itself; >%once&ts, !/5 in accor# see the *ew Bible
Dictionary, !2..C!@00?+
*J; ChristBs <nowle42e> "ow 3uch 4i4 Jesus ?now? #f he was 7o4 wh1
was so3e of "is ?nowle42e li3ite4?
4he Jehovah's Witnesses conten# that Jes's co'l# not be 2o# beca'se of his limite# :nowle#ge for
Jes's 9learne# obe#ience; >/hould .ou Belie!e, Chapter )?, #i# not :now the precise #ay an# ho'r of
the 0ast Day >ibi#+?, an# was given a revelation by 2o# >ibi#+?+ 6'ch of the Jehovah's WitnessesL
conf'sion here li:ewise stems from their inability to comprehen# the hypostatic 'nion of the 2o#Cman
Jes's >i+e+, it was the create# h'man Jes's, who was not 2o#, who learne# obe#ience?+ Gor #o they
'n#erstan# the nat're of Jes'sL threeCfol# h'man :nowle#ge+
4heologians are in general agreement that Jes's ha# a? the beatific, or int'itive, vision of 2o#5 b?
inf'se# :nowle#ge, an# c? acJ'ire# :nowle#ge >%atholic 'ncyclo&edia, .@0?+
A; )ision@#ntuitive or 'eatific <nowle42e
With respect to -is vision :nowle#ge it is ta'ght that 9Christ in -is h'manity, i+e+, in -is h'man
intellect, from the very first instant of the incarnation, ha# the imme#iate vision of 2o#, >ibi#+, .@0?+
9748he two, hypostatic 'nion an# vision, of necessity go together+;
ChristLs selfCawareness as a Divine &erson in -is h'man nat're incl'#es the beatific, or imme#iate,
vision of 2o#+
ChristLs vision of 2o#, it is common teaching, was not comprehensive with regar# to its primary obFect,
the #ivine essence5 it was limite# beca'se it was h'man+ Gor #oes it exten#, as to its secon#ary obFects,
to all that the #ivine :nowle#ge comprehen#s, b't only to what pertains to the obFect of 2o#Ls vision
:nowle#geD+ not to the obFect of the :nowle#ge of simple 'n#erstan#ing D5 an# here it exten#s
partic'larly, if not excl'sively, to all that pertains to -is mission an# manLs salvation+ >ibi#+?
'; #nfuse4 <nowle42e
Whereas 9the vision is inexpressible in h'man concepts >%atholic 'ncyclo&edia, .@0? an# is a
:nowle#ge that QChrist #erive# from -is contact with the %ather,; ChristLs inf'se# :nowle#ge is
9expressible in h'man concepts an# wor#s; >ibi#+, .@<?+ 94he #istinction may be explicit in $cript're
>cf Jn )+!65 6t !!+2)?+ 3nf'se# :nowle#ge is similar to angelic :nowle#ge, 9*eca'se vision :nowle#ge
is incomm'nicable in h'man terms, an# ChristLs mission entaile# the comm'nication to men of #ivine
mysteries D; i+e+, salvation, 9 D a comm'nicable :nowle#ge of these mysteries was necessary;
>ibi#+?+ 3nf'se# :nowle#ge was reJ'ire# beca'se of Jes'sL mission+
4o#ay theologians incline to explain the extension of ChristLs inf'se#
:nowle#ge from the p'rpose an# nat're of -is mission5 this was a coming in
lowliness, not in glory, an# #i# not reJ'ire the :nowle#ge of all h'man learning
D b't only of all that pertains to menLs salvation D+ 4his was necessary an#
s'fficient for Christ to #ischarge -is mission+; >%atholic 'ncyclo&edia, .@<?
C; AcQuire4 <nowle42e
94he fact of ChristLs experiential, or acJ'ire#, :nowle#ge is consi#ere# certain by theologians to#ay,;
an# li:e all of 's was 9limite# an# restricte#+; 4his :nowle#ge 9was perfect in :eeping with the
concrete circ'mstances of -is time an# place, age an# mission, an# -is #ealings with people for -is
re#emptive an# prophetic mission; >ibi#+?+ Jes's 9grew; in this :nowle#ge >cf 0':e 2+/0, =2? thro'gh
observation an# experience an# from other people >ibi#+?+
D; The Three <in4s of "u3an <nowle42e were Distinct 6ut not Separate
974he8 three :in#s of h'man :nowle#ge in Christ, reJ'ire# by what $cript're an# revelation say of the
2o#Cman, #i# not hin#er or excl'#e b't rather complemente# one another+ 4he three were reJ'ire# on
#ifferent gro'n#s an# existe# on #ifferent levels, while 'niting in one h'man conscio'sness for the
p'rpose of ChristLs mission; >ibi#+, .@<, .@.?+
4he three :in#s of :nowle#ge were the acts an# possession of one h'man intellect an# one h'man
awareness5 they were #istinct, not separate#+ 4heir perfect harmony, however, remains mysterio's5 it is
part of the very mystery of Christ+; >ibi#+, .@.?
$ome mo#ernists place less emphasis on ChristLs vision :nowle#ge believing that it co'l# lea# to
interference an# the excl'sion of gen'ine h'man experience >'ncyclo&edia of :eli5ion, 2=?+
*-; JesusB i2norance of the Last Da1 = Christ ?new the Last Da1 in "is
vision ?nowle42e which is ine5pressi6le in hu3an concepts not "is
infuse4 ?nowle42e8 'ut 4i4 the "ol1 Spirit ?now the 4a1 an4 hour of the
Last Da1?
At 6ar: !@A@2 Jes's state# 9*'t of that #ay or that ho'r no one :nows, not even the angels in heaven,
nor the $on, b't only the %ather+; 9$on; in this context #oes not refer to the 92o#; of the 2o#Cman
Jes's b't the man an# -is h'man :nowle#ge+ $t+ A'g'stine offere# a sol'tion to the J'estion of
ChristLs limite# :nowle#ge that to#ay is 'niversally accepte#, namely, that 9Christ ha# no
comm'nicable :nowle#ge of the 0ast Day beca'se it #i# not pertain to -is mission to reveal it+; 971ne8
co'l# say that Christ :new the 0ast Day in -is vision :nowle#ge, not in -is inf'se# :nowle#ge;
>%atholic 'ncyclo&edia, .@.? >emphasis a##e#?+
A'g'stine sai# this in the context of the J'estion abo't h'man infirmities ta:en
on by Christ5 his sol'tion here too has prevaile#A Christ too: all of these
infirmities, except ignorance, which is not only a conseJ'ence b't also a
principle of sin+ >ibi#+?
"och A+ MeresEty explains 94he Wor# has :nown man an# the f'llness of h'man experience from all
eternity thro'gh his #ivine :nowle#ge+ *'t in the process of the 3ncarnation, he empties himself of his
#ivine 9stat's,; reno'nces, it seems, the #irect 'se of his #ivine conscio'sness an# :nowle#ge, an#
becomes aware of himself as man an# learns as man gra#'ally abo't 2o#, himself, people an# the
worl#+ -e cons'mmates his h'man experience in all these #imensions only in #ying an# rising to a
new, #efinitive form of h'man existence >Fundamentals of %hristolo5y, @!)?+
4here are also practical consi#erations regar#ing ChristLs limite# :nowle#ge of the 0ast Day+ Got only
was it not necessary in or#er to f'lfill -is mission, b't man:in#Ls awareness of the exact #ay an# ho'r
has the propensity for 'nrepentant man, s'bFect to #eath at any moment, to p't off repentance an#
salvation 'ntil the last possible min'te+ 4his wo'l# co'nterman# ChristLs comman# to be constantly
vigilant >6atthew 2=A !C!@?+
4he Jehovah's Witnesses conten# f'rther that even if, 9as some s'ggest, the $on was limite# by his
h'man nat're from :nowing, the J'estion remains, Why #i# the -oly $pirit not :now(; >:easonin5,
/0.?+ 4he answer is that the -oly $pirit #i# :now beca'se -e is one of the 2y&ostases or &ersons of
the -oly 4rinity+ "emember, 's'ally 9%ather is not a title for the first person of the 4rinity b't a
synonym for 2o#; >'ncyclo&edia of :eli5ion, =/?+ 2o# is by nat're tri'ne an# one of those &ersons is
the -oly $pirit+ 4herefore, when Jes's state# that only the %ather :nows exactly when the 0ast Day
shall be, his reference to the %ather, the tri'ne 2o#, by #efinition incl'#e# the &erson of the -oly
$pirit+
*0; "ow 3uch was the ranso3? 7o4Bs Nustice 4i4 not reQuire an e5act
eQuivalent 3an=for=3an sacrifice 6etween the First A4a3 an4 Jesus the
Secon4 A4a38 7o4Bs 2ift reQuire4 3ore8
"e#'cing Jes's Christ to a mere man an# nothing more is, among other things, essential to the
Jehovah's WitnessesL religio's philosophy+ 4hey #o this in part by arg'ing that 2o#Ls law reJ'ires a
strictly eJ'ivalent h'man ransom >Jes's? to compensate for A#amLs sin of #isobe#ience, restore the
balance an# reinstate the right to perfect h'man life on earth+ 4heir rationale, however, is flawe# for
n'mero's reasons+ 4he Jehovah's Witnesses writeA
1ne of the main reasons why Jes's came to earth also has a #irect bearing on
the 4rinity+ 4he *ible statesA 94here is one 2o#, an# one me#iator between 2o#
an# men, a man, Christ Jes's, who gave himself a correspon#ing ransom for
all; >! 4imothy 2A=,6?+
Jes's, no more an# no less than a perfect h'man, became a ransom that
compensate# exactly for what A#am lost C the right to perfect h'man life on
earth+ $o Jes's co'l# rightly be calle# 9the last A#am; by the apostle &a'l, who
sai# in the same contextA 9J'st as in A#am all are #ying, so also in the Christ all
will be ma#e alive+; >! Corinthians !=A22, /=? 4he perfect h'man life of Jes's
was the 9correspon#ing ransom; reJ'ire# by #ivine F'stice C no more, no less+ A
basic principle even of h'man F'stice is that the price pai# sho'l# fit the wrong
committe#+
3f Jes's, however, were part of a 2o#hea#, the ransom price wo'l# have been
infinitely higher than what 2o#Ls own law reJ'ire#+ >Exo#'s 2!A2@C2=5
0evitic's 2/A!.C2!? 3t was only a perfect h'man, A#am, who sinne# in E#en,
not 2o#+ $o the ransom, to be tr'ly in line with 2o#Ls F'stice, ha# to be strictly
an eJ'ivalent C a perfect h'man, 9the last A#am+; >/hould .ou Belie!e, Chapter
6?
4he Jehovah's Witnesses are greatly mista:en+ %irst, a literal translation of ! 4imothy 2A6 states that
Christ Jes's gave 9D-imself a ransom on behalf of all; >2reen's 0iteral 4ranslation, GA*, "$S?+
4here is no mention that this ransom was 9correspon#ing; an# the Jehovah's WitnessesL insertion of
this wor# leaves an improper impression of exact eJ'ivalency C one h'man for another mirrore#
h'man, no more+
$econ#ly, the Jehovah's Witnesses erroneo'sly teach that 2o#Ls F'stice necessitates an exact h'manC
forCh'man match, J'oting Exo#'s 2!A2@C2= an# 0evitic's 2/A!.C2!, the ol# 6osaic 0aw, a preC
Christian stan#ar# of F'stice reJ'iring an eye for an eye an# a tooth for a tooth as F'st p'nishment+ *'t
Christians are not s'bFect to the 6osaic 0aw, an# the JehovahQs Witnesses :now this+ Jes's naile# the
0aw to the cross an# specifically reFecte# this 9eye for an eye; stan#ar# of F'stice at 6atthew =A@<, @.A
Ho' have hear# that it was sai#, Qan eye for an eye an# a tooth for a tooth+L *'t 3
say to yo', Do not resist one who is evil+ *'t if any one stri:es yo' on the right
chee:, t'rn to him the other also5D
4hir#, the Jehovah's WitnessesL 'n#erlying premise that one of ChristLs p'rposes was to re#eem man
an# provi#e a con#itional right to perfect h'man life on earth is flawe# in ways too n'mero's to list
here+ 4he i#ea that man:in#Ls #estiny is to ret'rn to a con#ition of na:e# semiCtropical bliss an#
ignorance in 2ar#ens of E#en >a ret'rn to the stat's J'o? where they will be r'le# by the anointe#
!//,000 from heaven #efies reason an# $cript're+ 4hese iss'es, in partic'lar the false theory that
re#eeme# man will be r'le# on earth by a heavenly class of !//,000, are exha'stively a##resse# in the
accompanying treaties entitle# Q,hy the 1eho!ah$s ,itnesses are ,ron5 in +eachin5 that only 1>>???
5o to 2ea!en to :ule o!er 2umans on earth+L
%o'rth, the con#ition of re#eeme# man:in# shall be nothing li:e the con#ition that A#am an# Eve
experience# beca'se they were not immortal an# were always s'bFect to #eath as a conseJ'ence of
#isobe#ience+ *y virt'e of ChristLs sacrifice, however, #eath is #one away with for the save#, 9Death is
swallowe# 'p in victory; >! Corinthians !=A=/, ==?5 Christ abolishe# #eath >2 4imothy !A!0?+ 4he en#
res'lt is a 9new creation,; as all things are 'ltimately ma#e new >"evelation 2!A=?, incl'#ing the
res'rrecte# glorifie# h'man bo#y of the believer which shall resemble ChristLs res'rrecte# bo#y
>&hilippians @A20, 2!?, a bo#y which is not the same as A#amLs mortal fleshly bo#y+
4he 9gift is not li:e the transgression b't m'ch more; >"omans =A!= GA*?+ 92o#Ls grace in Christ will
yet accomplish more than what A#am lost; >/tron5 and #ines, ))?, whereas the ransom #eath of a mere
man wo'l# be ins'fficient to attain the higher rewar#+
*'t o'r commonwealth is in heaven, an# from it we await a savior, the 0or#
Jes's Christ, who will change o'r lowly bo#y to be li:e his glorio's bo#y, by
the power which enables him even to s'bFect all things to himself+ >&hilippians
@A20, 2!?
%ifth, the very i#ea that Christ was, an# is, nothing more than a man, the eJ'ivalent of A#am, as the
Jehovah's Witnesses falsely teach, ignores the #ivine &erson of Jes's of the *ible, an# -is many
miracles, #isplays of power an# all that Jes's sai# abo't himself+ -is ransom sacrifice was not an exact
eJ'ivalent on par with A#am5 it was not even close+ 4he sacrifice was excee#ingly greater+
$ixth, 6an alone cannot re#eem himself, as &salm /.A) in the vast maFority of *ibles ma:es clearA WGo
man can re#eem the life of another or give to 2o# a ransom for him +++W >3n accor# see *I# '/# *A/B
01# A/# D:# DB+ ':#, an# .oun5$s 9iteral +ranslation?+ 4o share in #ivinity an# immortality
reJ'ires the intercession of the #ivine, the 2o#Cman, Jes's, as Athanasi's ta'ght+
Christ came an# freely too: 'pon -imself the penalty of sin C #eath an#
s'ffering C an# by so #oing -e ma#e satisfaction for the sin of man+ *eing 2o#
an# man, -e co'l# #o what only 2o# can #oA have a hol# on an# restore the
whole of h'man nat're an# race+ >Go single merely h'man in#ivi#'al co'l# #o
so+5 if A#am co'l# so act for the worse, it was beca'se he happene# to be the
hea# of the race?+>%atholic 'ncyclo&edia, .@!?
4he fact that a mere man, A#am, bro'ght #own man:in# in a single act of #isobe#ience by eating a
piece of fr'it #oes not mean a mere man >the JehovahLs WitnessesL Jes's? co'l# restore the h'man race
to 2o#Ls goo# graces an# enable man to attain immortality an# m'ch more+ &'t another way, F'st
beca'se yo' chop #own a tree #oesnLt mean yo' can ma:e it grow+
*O; Di4 the resurrecte4 Jesus continue in a su6or4inate secon4ar1
position? = :* Corinthians *0>/- /+G !evelation *>*;
4he JehovahLs Witnesses conten# that, 93n -is preh'man existence, an# also when he was on earth,
Jes's was s'bor#inate to 2o#+ After his res'rrection, he contin'es to be in a s'bor#inate, secon#ary
position; >/hould .ou Belie!e, Chapter )?+ 1nce again, this lea#s 's bac: to the hypostatic 'nion+
4rinitarians #onLt have an arg'ment with the JehovahLs Witnesses when it comes to the create#
h'manity of Jes's on earth, who was not 2o#, an# who in#ee# was s'bor#inate as explaine# in great
#etail above in section =+
*'t as to the 2o# in the 2o#Cman eJ'ation of the 'nion, -e never cease# being f'lly 2o# in -is
essential nat're, #'ring the incarnation being 9always 2o# in all of the coCeJ'al attrib'tes; >/tron5 and
#ine=s, /2?+ 4o the extent that they #isagree with this, they are simply wrong+
Any s'bor#ination of 2o# the $on to 2o# the %ather was relational, a change in stat's or or#er of
prece#ence, b't not in -is essential being as -e remaine# f'lly 2o#, albeit with a veile# 2lory+ 2o#
the $onLs s'bor#ination is vol'ntary+ 3t #oes not mean -e is not eJ'al to 2o# in essence+
*eca'se the risen Christ never cease# to be h'man in heaven >Fundamentals of %hristolo5y, @!<? apt
parallels can be #rawn+ J'st as there was a vis'al >an# concept'al? #istinctiveness between the create#
h'manity of Jes's on earth, some of those #istinctions can be carrie# over into heaven >i+e+, the
res'rrecte# h'man stoo# in 2o#Ls presence?+ *'t F'st beca'se the 0amb is 9seen; as #istinct from
92o#,; that #oes not sever the #ivine $on from 2o#5 it #oes not ma:e them completely in#epen#ent
an# separate entities partic'larly when it is remembere# that Jes's is the Almighty, an# shares -is
throne, an# is the Alpha an# 1mega as #etaile# in the following sections+ "ecall also that the
res'rrecte# create# h'manity is 'ltimately fol#e# into the 4rinity+
4he JehovahLs Witnesses sho'l# be caref'l in relying too heavily on the symbolic visions of the *oo:
of "evelation+ After all, spirit is invisible to 's, as is 2o# the Almighty+
4his brings 's to ! Corinthians !=A2/, 2< which the JehovahLs Witnesses rely heavily on to show that
the heavenly Jes's canLt be 2o# beca'se in the everlasting f't're in heaven Jes's will remain s'bFect to
2o#, an# therefore -e canLt be 2o# >/hould .ou Belie!e, Chapter )?+ *'t this refers to 2o# the $onLs
vol'ntary s'bor#ination in the 4rinitarian sense, s'bFection not as creat'res are, b't 9as a $on
vol'ntarily s'bor#inate to, tho'gh coCeJ'al with, the %ather; >1amieson4Fausset4Brown Bible
%ommentary on ! Corinthians !=A2<?+ J'st beca'se yo' vol'ntarily ta:e a Fob scr'bbing floors #oesnLt
mean yo' are less h'man than yo'r employer, even if yo' feel that way+ "emember, one m'st always
as:, 9eJ'al in what sense(;
+he one who subBected e!erythin5 to himA the %ather is the 'ltimate agent in the
#rama, an# the final en# of the process, to whom the $on an# everything else is
or#ere# >2/, 2<?+ 4hat 2o# may be all in allA his reign is a #ynamic exercise of
creative power, an o'tpo'ring of life an# energy thro'gh the 'niverse, with not
f'rther resistance+ 4his is the s'premely positive meaning of 9s'bFection;A that
2o# may be f'lly 2o#+ >GA* notes !=,2)bC2<?
4he JehovahLs Witness also fin# fa'lt with "evelation !A! where it is sai# that 2o# gave Jes's the
revelation, an# accor#ingly, Jes's canLt be 2o#, b't this ignores a? that the h'man res'rrecte# Jes's
co'l# receive :nowle#ge from 2o# in heaven F'st as -e #i# on earth either thro'gh his vision or
inf'se# :nowle#ge, an# b? 2o# is selfCcomm'nicating within the -oly 4rinity, ill'strate# by -im
saying s'ch things as 90et 's create man in o'r image; >2enesis !A26?+ 4his is perfectly logical, after
all, man exchanges information with himself all the time when he spea:s to himself, that inner #ialog'e
one carries aro'n# thro'gho't life+ 3t is the same basic principle+ $o whether the revelation was
transmitte# to the res'rrecte# h'man an#Ior 2o# the $on, this in no way #iminishes 2o# the $onLs
eJ'ality with 2o# in all of the necessary 4rinitarian aspects+
*,; The Trinit1 in the 'i6le> Ele3ental Trinitarianis3 is evi4ent
throu2hout the 'i6le
While the Jehovah's Witnesses are correct in stating that the wor# 94rinity; is not fo'n# in the *ible,
neither is the wor# 9monotheism; so its absence has no bearing on whether the 'n#erlying basis for
4rinitarianism exists in the *ible+ Caref'l obFective st'#y of the *ible reveals strong script'ral s'pport
for recogniEing by logical necessity the existence of a tri'ne 2o# C not three 2o#s, b't one 2o#
Almighty existing in three hy&ostasis >&ersons? who share the one #ivine essence+ Jes's Christ was sent
in part to reveal an# explain this threefol# nat're of 2o#+
Early theologians who strove for a #eeper 'n#erstan#ing of the #octrine, as well as those of the 6i##le
Ages an# mo#ernists, whether Catholic, &rotestant or in#epen#ent, recogniEe in $cript're an elemental
4rinitarianism >%atholic 'ncyclo&edia, 2.=?+
3t is clear on one si#e that the #ogma of the 4rinity in the stricter sense of the
wor# was a late arrival, a pro#'ct of cent'riesL reflection an# #ebate, it is F'st as
clear on the opposite si#e that confession of %ather, $on, an# -oly $pirit C an#
hence an elemental 4rinitarianism C went bac: to the perio# of Christian origins+
Contemporary st'#ies on the ancient Christian cree#s have #one m'ch to bring
this o't+; >ibi#+, @00?
J+G+D+ Melly attests that 97s8trictly tria#ic form'las an# the tria#ic frame of min# so clearly mar: at
least later G4 compositions, that the exegete an# the historian m'st recogniEe a J'asiCin#epen#ent
4rinitarianism coexisting with the p'rer an# simpler forms of G4 Christology; >ibi#+, @00?+ Among the
earliest Christians there was 9D consistent worship of 2o# in a 4rinitarian pattern an# the practice of
baptism into the threefol# name of 2o#; >'ncyclo&edia of :eli5ion =/?+
*+; The Trinit1 in the Ol4 Testa3ent
While some #ownplay references to the 4rinity in the 1l# 4estament, many *ible scholars fin# implicit
evi#ence an# foresha#owing of 2o#Ls tri'ne nat're even if the early 3sraelites faile# to pic: 'p on it+
4he fact that s'ch evi#ence is limite# is immaterial beca'se the tri'ne 2o# was s'bseJ'ently an#
intentionally reveale# to man by an# thro'gh Christ, an# better 'n#erstoo# in the cent'ries that
followe#+ 4his progressive revelation was the AlmightyLs prerogative, an# reasonable in light of the
polytheistic pagan nations s'rro'n#ing 3srael at that time+ 3t was necessary to contrast 3sraelLs
polytheistic, manyCgo# worshipping neighbors with a monotheistic 2o# rather than a tri'neCnat're#
2o# which co'l# be conf'se# with tritheism, the worship of three 2o#s+ 3t was JehovahLs intent to
#isting'ish -imself from false pagan i#ols+
4ho'gh the #octrine is not #evelope# in the 1l# 4estament, it is implicit in the
#ivine selfC#isclos're from the very beginning, Din a very r'#imentary form+
4his is fo'n# not only in isolate# passages b't interwoven in the entire
organism of the 1l# 4estament "evelation+ >*ew Bible Dictionary, !2.<?
4he mystery of the -oly 4rinity was not reveale# to the Chosen &eople of the
14+ 1n acco'nt of the polytheistic religions of 3sraelLs pagan neighbors it was
necessary for the teachers of 3srael to stress the oneness of 2o#+ 3n many places
of the 14, however, expressions are 'se# in which some of the %athers of the
Ch'rch saw references or foresha#owing of the 4rinity+ 4he personifie# 'se of
s'ch terms as the Wor# of 2o# 7&s @2>@@+68 an# the $pirit of 2o# >3s 6@+!/? is
merely by way of poetic license, tho'gh it shows that the min#s of 2o#Ls
people were being prepare# for the concepts that wo'l# be involve# in the
forthcoming revelation of the #octrine of the 4rinity+ >%atholic 'ncyclo&edia,
@06?
Early theologians saw semblances of the tri'ne activities of 2o# C wis#om, wor# an# spirit C embryonic
members of the 4rinity, an# #isclos're of the 4rinity in the appearance of the three men to Abraham
>2enesis !<? >)(ford, !20)?+
4he earliest foresha#owing is containe# in the narrative of the creation, where
'lohim is seen to create by means of Wor# an# $pirit >2n+ i+ @?+ -ere we are for
the first time intro#'ce# to the Wor# p't forth as a personal creative power, an#
to the $pirit as the bringer of life an# or#er to the creation+ 4here is reveale#
th's early a threefol# centre of activity+ 2o# as Creator tho'ght o't the
'niverse, expresse# -is tho'ght in a Wor#, an# ma#e -is $pirit its animating
principle, th's in#icating that the 'niverse was not to have a separate existence
apart from 2o# or oppose# to -im+
3t is tho'ght that 2n+ 3+ 26 >QAn# 2o# sai#, 0et 's ma:e man in o'r image an#
after o'r li:enessL? implies that a revelation of the 4ri'ne 2o# ha# been given
to man when first create#, in as m'ch as he was to be given the #ivine
fellowship, b't that the conscio'sness was afterwar#s lost with the loss of his
original righteo'sness+ >*ew Bible Dictionary, !2.<?
*.; The Trinit1 in the $ew Testa3ent
a; (atthew /+>*. ==========================================================
4he most explicit reference to the 4rinity in the 2ospels is ChristLs baptismal form'la fo'n# at
6atthew 2<A!.A 92o, therefore, an# ma:e #isciples of all nations, baptiEing them in the name of the
%ather, an# of the $on, an# of the -oly $pirit D; >GA*?+ 94his is perhaps the clearest expression in
the Gew 4estament of the 4rinitarian belief; >GA* notes, 6atthew 2<A!.?+
Got s'rprisingly, the Jehovah's Witnesses #onLt see it that way, statingA 9Do these verses say that 2o#,
Christ an# the holy spirit constit'te a 4rinitarian go#hea#, that the three are eJ'al in s'bstance, power
an# eternity( Go, they #o not, no more than listing three people, s'ch as 4om, Dic:, an# -arry, means
that they are three in one; >/hould .ou Belie!e, Chapter .?+
4he Jehovah's Witnesses have misse# the point entirely+ Go cre#ible scholar claims that the %ather, $on
an# -oly $pirit are one F'st beca'se they are n'merate# li:e 4om, Dic: an# -arry+ 4hatLs silly+ 4he
'nity of the three &ersons or hy&ostases C the oneness of the three an# singleness of essence C is
in#icate# by the sing'lar 'se of 9name; by which all three &ersons are referre# to, not their pl'ral
9names+; 3f, for instance, the $on were merely a separate s'bor#inate creat're as the Jehovah's
Witnesses falsely teach, Jes's wo'l# have them baptiEing in the 9names; of the %ather an# $on, at a
minim'm+ *'t he #i# not+ -aving all the same 9name; p'ts %ather, $on an# -oly $pirit on par, on an
eJ'al plane with all which this connotes+
9Game; >2ree: )noma?, 9D as a no'n, is 'se# in general of the 9name; by which a person or thing is
calle# D+; 3t also stan#s 9for all that a 9name; implies, of a'thority, character, ran:, maFesty, power,
excellence, etc+, of everything that a name covers; >/tron5 and #ine=s, !)<?+ 4he phrase 9in the name;
may represent the 9a'thority of Christ; D or 9in the power of; D or 9in recognition of the a'thority of
D+ >64 !<A205 cf 2<A!.5 D; >ibi#+?+
Kn#er either scenario a 4rinitarian form'la is patently obvio's+ 3f the 9name; into which believers are
to be baptiEe# is that by which a person or thing is calle# then %ather, $on an# -oly $pirit share the
same name, that of 2o#, an# all three are calle# by 2o#Ls name5 three &ersons in 'nity sharing the
#ivine essence, yet #istinct+ 3t eJ'ates the three &ersons, an# ascribes to them essence, power an#
eternity eJ'ally+
4he Jehovah's Witnesses reFect the conventional application of 9name; at 6atthew 2<A!. an# arg'e that
9name; #oes not mean a personal name at all, that 92o#; is not a name li:e Jehovah, b't means 9power
or a'thority; >/hould .ou Belie!e, Chapter <?+ $o, 9Qbaptism in the name of the holy spirit recogniEes
the a'thority of the spirit, that it is from 2o# an# f'nctions by #ivine will; >ibi#+?+
Act'ally, 93 A6; canLt be consi#ere# a name in the conventional English sense either, b't that is what
Jehovah sai# -is name is+ A name can have wi#e application, as 3saiah attests abo't Jes's, whose name
is 92o#+;
An# his name will be calle# Won#erf'l Co'nselor, 6ighty 2o#, Eternal %ather, &rince of
&eace+ >3saiah .A6 GW4?
Another wea:ness in their approach is that baptism 'n#er the Jehovah's WitnessesL interpretation wo'l#
be into three separate an# 'neJ'al powers an# a'thorities, with the $on possessing less than the %ather
beca'se they believe %ather an# $on are not eJ'al, since their Jes's is nothing more than a man, always
inferior >/hould .ou Belie!e, Chapter )?+ 4his wo'l# conceivably reJ'ire at least two separate baptisms
b't that wo'l# contravene Ephesians /A= which says that there is only 9one baptism+;
%or the Jehovah's Witnesses, the -oly $pirit is only a power similar to electrical c'rrent flowing from
2o# >/hould .ou Belie!e, Chapter <?+ *'t if that were the case, baptiEing into the names of 2o# an# the
-oly $pirit wo'l# be re#'n#ant, ascribing the same a'thority twice5 it ascribes an a'thority an# power
of the -oly $pirit #istinct from 2o#, b't thatLs not what Jes's meant+
4he expression 9in the name of; >literally, Qinto the nameL?, in#icates a
#e#ication or consecration to the one name#+ 4h's Christian *aptism is a
#e#ication or consecration to 2o# C %ather, $on an# -oly $pirit+ $ince the $on
an# the -oly $pirit are mentione# here on a par with the %ather, the passage
clearly teaches that they are eJ'ally #ivine with the %ather, who is obvio'sly
2o#+ >%atholic 'ncyclo&edia, @06?
9%rom the vocab'lary an# grammar of the 2ree: original, the intention of the hagiographer to
comm'nicate singleness of essence in three #istinct &ersons was easily #erive#; >ibi#+, 2..?+
6; * Corinthians */>-=O ===============================================
0i:ewise, ! Corinthians !2A/C6 #oes not attempt to prove eJ'ality an# 'nity simply by listing 9$pirit,;
90or#; an# 92o#+; "ather, the three are p't on a par, th's in#icating their #ivine nat're, an#
conseJ'ently, their omnipotence, omniscience an# eternal existence+ 3n spea:ing of the spirit'al gifts or
charisms that are bestowe# 'pon Christians, &a'l saysA
4here are #ifferent :in#s of spirit'al gifts b't the same $pirit5 there are #ifferent
forms of service b't the same 0or#5 there are #ifferent wor:ings b't the same
2o# who pro#'ces all of them in everyone+ >GA*?
4his passage witnesses to the #octrine of the 4rinity by ascribing the vario's charisms, viE, gifts,
ministries, an# wor:ings, to the $pirit, the 0or# >the $on?, an# 2o# >the %ather?, respectively+ $ince all
these charisms of their very nat're #eman# a #ivine so'rce, the three &ersons are p't on a par, th's
clearly in#icating their #ivine nat're while at the same time maintaining the #istinction of &ersons
>%atholic 'ncyclo&edia, @06?+
4he $pirit is the #onor in each instance an# each gift contrib'tes to the corporate life of the bo#y of
Christ, the Ch'rch+ 4he one $pirit, 0or# or 2o#, is at wor: in the bo#y5 the embryonic 4rinitarian
form'la is to be note#, D+; >C+$+C+ Williams, Peake=s %ommentary on the Bible 70on#onA Gelson an#
$ons, 0t#+, !.6/8, .6!? >Peake=s %ommentary?
c; / Corinthians *J>*J :*-; ===============================================
2 Corinthians !@A!@ >!/? provi#es 94he grace of o'r 0or# Jes's Christ an# the charity >love? of 2o#,
an# the fellowship of the -oly $pirit be with yo' all+; 974his8 is one of the clearest 4rinitarian passages
in the Gew 4estament; >GA* notes !@, !!C!@?+ What ma:es &a'lLs 9'se of these terms so significant is
that they appear against a strictly monotheistic bac:gro'n#; >%atholic 'ncyclo&edia, @06?+
4his blessing is perhaps a J'otation from the early Christian lit'rgy+ 4he
grammatical 'sage in this blessing, especially the s'bFective genitives D+ gives
's a basis not only for the #istinction of persons, b't also for their eJ'ality in as
m'ch as all the benefits are to flow from the one 2o#hea#+; >ibi#+?
2 Corinthians !@A!@>!/? 9not only s'ms 'p the apostolic teaching, b't it interprets the #eeper meaning
of the 4rinity in Christian experience, the saving grace of the $on as that which gives access to the love
of the %ather an# the comm'nion of the $pirit; >*ew Bible Dictionary, !2..?+
4; !o3ans +>.=**=============================================================
"omans <A.C!! also ma:es a strong statement that the $pirit of 2o# an# the $pirit of Christ both #well
in the believer, an# accor#ingly the $pirit of 2o# is the $pirit of Christ since there is only one $pirit
>Ephesians /A/?, an in#welling exemplifie# in a tr'e 4rinitarian fashionA 2o# is in yo', Christ is in yo',
an# the -oly $pirit which procee#s from both >in the 0atin Western tra#ition? is in yo' the tr'e
believer, all existing as one principle 'ltimately+
*'t yo' are not in the flesh, yo' are in the $pirit, if the $prit of 2o# really
#wells in yo'+ Any one who #oes not have the $pirit of Christ #oes not belong
to him+ *'t if Christ is in yo', altho'gh yo'r bo#ies are #ea# beca'se of sin,
yo'r spirits are alive beca'se of righteo'sness+ 3f the $pirit of him who raise#
Jes's from the #ea# #wells in yo', he who raise# Christ Jes's from the #ea#
will give life to yo'r mortal bo#ies also thro'gh his $pirit which #wells in yo'+
>"omans .A<C!! "$S?
Jehovah is the spirit+ >2 Corinthians @A!) GW45 9the 0or# is the $pirit; "$S?
9748here are many other implicit references, for example at Jes'sL baptism, where the %ather spea:s
from the clo'# an# the $pirit #escen#s as a #ove 'pon the $on >6atthew @+!6C!)?+ 3n &a'lLs letters
there are many examples of %ather, $on an# $pirit being closely lin:e# in their activity+ 738n Ephesians
he spea:s of Qone $pirit Done 0or# D one 2o# an# %atherL >/+/C6?+ 3n 2 Corinthians he spea:s of 2o#
establishing 's in Christ an# giving 's the $pirit as a first installment >!+2!C2?+ -e sai# to the 2alatians
that Q2o# has sent the $pirit of his $on into o'r hearts, crying, QAbbaO %atherOL >/+6?; >)(ford, !20<?+
/K; Proof te5ts that Jesus was an4 is 7o4
$cript'ral s'pport for the tri'ne nat're of 2o#, an# the gra#'al recognition that Jes's Christ, the Wor#
incarnate >John !A!?, was an# is 2o#, can be fo'n# thro'gho't the *ible+ 4he evi#ence is ab'n#ant an#
'nfol#s li:e a flower, foresha#owe# in the 1l# 4estament an# reveale# in the Gew 4estament+ 4he
evi#ence is explicit an# implicit as the following #isc'ssion of some of the many s'pporting script'ral
verses ill'strates+
/*; Phillip sai4 to Jesus PShow us the FatherP = :John *->+=*K;
1ne of ChristLs most emphatic #eclarations that he was, an# is, 2o#, is fo'n# at John !/A<C!0+
&hillip sai# to him, 90or#, show 's the %ather, an# we shall be satisfie#+; Jes's
sai# to him, 9-ave 3 been with yo' so long, an# yet yo' #o not :now me,
&hillip( -e who has seen me has seen the %ather5 how can yo' say, Q$how 's
the %atherL( Do yo' not believe that 3 am in the %ather an# the %ather in me(;
Any claim by the Jehovah's Witnesses that Jes's tho'ght of himself here as nothing more than a man is
abs'r#+ 1f co'rse, the Jehovah's Witnesses arg'e that Jes's co'l# not have meant this beca'se Jes's
co'l# be seen for 2o# is an invisible spirit an# no one has seen 2o# at any time+ 4herefore Jes's co'l#
not be 2o#+ *'t again they fail to 'n#erstan# the twoCfol# nat're of the #ivine person of Christ, the
hypostatic 'nion, an# the in#welling of the &ersons of the 4rinity >see section =?+ 3t is not the create#
h'manity of Christ that is the %ather+ Jes's was referring to the #ivine person who ass'me# a h'man
nat're when -e answere# &hillip, an# in this &erson #welt the f'llness of the 2o#hea# >Colossians
2A.?+
//; Jesus Christ resurrecte4 "i3self = :John />*. = //;
Jes's ma#e it clear that he wo'l# res'rrect himself from the #ea#+ "eferring to his bo#y Jes's sai#,
9Destroy this temple, an# in three #ays 3 will raise it 'p,; >John 2A!.C22?+ Acts 2A@2 appears to
contra#ict Jes's+ 3t provi#es, 94his Jes's 2o# raise# 'p; >see also 2alatians !A!?+ 4o resolve this
inconsistency the Jehovah's Witnesses arg'e that John 2A!.C22 #oes not really mean that Jes's wo'l#
raise himself 'p, even tho'gh it says so, b't that 9Jes's himself was responsible for his res'rrection;
>:easonin5, /2@,/2/?+ 4hey rely on 0':e <A/@C/< where the ill woman with the flow of bloo# was
heale# not beca'se she heale# herself b't beca'se she exercise# faith in ChristLs power to heal >ibi#+,
/2@?, an# this exercise of faith ma#e her responsible for the healing+
4his analogy, however, is misplace# beca'se John !0A!), !< says that ChristLs power to res'rrect
himself was a comman# >GA*? or charge >"$? given to Jes's from the %ather+ Hes, he was responsible
for his res'rrection as the obe#ient servant on a mission, b't he also exercise# a power grante# to -im
to raise -imself from the #ea#, a power an# comman# which the ill woman of 0':e <A/@C/< was not
given, an# who was not the pro#'ct of a hypostatic 'nion of 2o# an# woman+
4his is why the %ather loves me, beca'se 3 lay #own my life in or#er to ta:e it
'p again+ Go one ta:es it from me, b't 3 lay it #own on my own+ 3 have power
to lay it #own, an# power to ta:e it 'p again+ 4his comman# 3 have receive#
from my %ather+ >John !0A!), !< GA*?
Jes's was not tal:ing abo't some abstract 9responsibility; for his res'rrection as the Jehovah's
Witnesses claim >:easonin5, /2/?+ 4he lang'age is 'nambig'o's+ -e ha# the 9power,; an# he
exercise# it+
Geither was Jes's claiming, as the Jehovah's Witnesses arg'e, that Jes's raise# 9himself from the #ea#
in#epen#ently of the %ather as the active agentD; >ibi#+? beca'se it was not the #ea# create# h'manity
of Christ C who was not 2o# C who res'rrecte# Jes's, b't the #ivine secon# &erson of the 4rinity, 2o#
the $on who is f'lly 2o#, an# who never #ies >-aba::': !A!2 GW4?+ An# it was -e who was in a
position to raise 'p the #ea# bo#y of Christ+ "ecall that the three &ersons of the 4rinity never act
in#epen#ently of each other >*ew Bible Dictionary, !2.., !@00?, so the act of the #ivine Jes's was the
act of the %ather+ 9All wor:s of the tri'ne 2o# ad e(tra are in#ivisibly one >'ncyclo&edia of :eli5ion,
=6?+
4his ill'strates a f'n#amental flaw in the Jehovah's WitnessesL analytical process, their inability to
reconcile two 9apparently; conflicting concepts which #o not conflict at all+ 2alatians !A! states that
2o# raise# 'p Jes's, b't John 2A!.C22 says that Jes's raise# himself+ "ather than rea#ing both passages
together, they #iscar# one in favor of the other+ 1r ignore it+ 1r try to reason it away, or F'st change the
*ible to accommo#ate their theology, b't in so #oing they violate their own often repeate# a#monition
to rea# #ifferent verses pertaining to a partic'lar topic together+
0oo:ing at $cript're from their point of view, then, the *ible wo'l# be f'll of irreconcilable
contra#ictionsA both Jes's an# 2o# canLt be 0or#, b't there is only one tr'e 0or# in the highest sense
>Ephesians /A=?+ *oth Christ an# 2o# if separate entities canLt be $avior granting eternal salvation, yet
there is only one s'ch $avior >3saiah /@A!!5 4it's !A/, 2A6?+ 3f Jes's is 2o# an# the %ather is 2o# an#
there can only be one 2o#, there is no contra#iction in the 4rinitarian worl#, b't not so with the
Jehovah's Witnesses whose answer lies in re#'cing all of Jes's to the stat's of man an# #enying the
#ivine 'nity, nothing more+
3f Jes's is alone in 9having immortality; >! 4imothy 6A!6 2reenLs 0iteral 4ranslation? it wo'l# mean,
for the Jehovah's Witnesses, that the Almighty is not immortal, b't we :now that is not tr'e >3saiah
=)A!=?+ $imilarly, all things were create# an# exist for 2o#, b't all things were create# for Jes's as well
>Colossians !A!6?+ An#, 3saiah //A2/ states that 2o# ma#e all things, b't at John !A@ an# Colossians
!A!6 it is the Wor# who ma#e all things an# all things were create# thro'gh -im an# for -im, to
mention F'st a few of these examples+
An#, if there is only one tr'e 2o# >John !)A@? an# Jes's is the tr'e 2o# >! John =A20?, is there really a
conflict( Got if yo' believe in the tri'ne 2o# which s'pplies a very reasonable answer if yo' ta:e the
time to 'n#erstan# what the #octrine act'ally teaches+ 4hese apparently m't'ally excl'sive concepts
arenLt excl'sive at the expense of one or the other, b't m'st be rea# together an# combine# which lea#s
to only one concl'sion C Jes's was, an# is, 2o#+
4he Almighty wo'l# never inspire s'ch blatant contra#ictions in -is *ible, an# -e #i#nLt+ $o if 2o#
raise# 'p Jes's an# the #ivine &erson of Christ raise# himself then Jes's m'st be 2o# if one is to give
weight an# meaning to both passages within the 4rinitarian context+
/J; The heavenl1 resurrecte4 Jesus is i4entifie4 as Al3i2ht1 7o4 an4 the
EFirst an4 the LastH 6ecause there can 6e onl1 one EFirst an4 LastH an4
one EAlpha an4 O3e2aH an4 Jesus assu3e4 6oth titles8
3n the *oo: of "evelation Jes's can be i#entifie# as the Almighty an# the 9Alpha an# the 1mega,;
titles 'se# to i#entify 2o#+ Even if the Jehovah's Witnesses were correct in stating that Jes's is never
specifically calle# the Almighty, which they claim is a title reserve# for 2o# >:easonin5, /!/?, that title
can rea#ily be ascribe# to Jes's by logically piecing together selecte# verses+
%or instance, both Jes's at "evelation !A!), !< an# 2o# as the Alpha an# 1mega at "evelation 22A!@
are referre# to as 9the %irst an# the 0ast+; 4herefore, beca'se Jes's an# the Almighty are both 9the %irst
an# the 0ast,9 Jes's m'st be the Almighty who is the Alpha an# 1mega+
Also, the Alpha an# the 1mega >2o#? of "evelation !A< is i#entifie# as the Almighty, an# beca'se
Jes's is also the Alpha an# the 1mega, Jes's is the Almighty, a title i#entifying Jehovah >Hahweh? at
2enesis !)A!+ Jes's was, an# is, 2o#+ 4he logical train of tho'ght is ill'strate# by J'oting the act'al
verses+
a; Jes's is the %irst an# the 0astA 9%ear not, 3 am the %irst an# the 0ast, an# the
living one5 3 #ie#, an# behol# 3 am alive for evermore, an# 3 have the :eys of
Death an# -a#es+; >"evelation !A!), !<?
6; 4he Alpha an# the 1mega >2o#? is also the %irst an# the lastA 9*ehol#, 3 am
coming soon, bringing my recompense, to repay every one for what he has
#one+ 3 am the Alpha an# the 1mega, the %irst an# the 0ast, the beginning an#
the en#+; >"evelation 22A!2, !@?
c; 4herefore, Jes's m'st also be the Alpha an# 1mega, 2o#+
4; 4he Alpha an# the 1mega is the AlmightyA 93 am the Alpha an# the 1mega,;
says the 0or# 2o#, who is an# who was an# who is to come, the Almighty+;
>"evelation !A<?
e; 4herefore, not only is Jes's the Alpha an# 1mega b't also the Almighty, all
powerf'l, omnipotent+
4his ma:es perfect sense in light of John !)A!0 where Jes's in praying to -is %ather sai#, 9everything
of mine is yo'rs, an# everything of yo'rs is mine+; 9Everything; is very broa#+ 3t incl'#es -is
#isciples, wor#s >tr'th?, the -oly $pirit, an# all power an# a'thority as in#icate# by ChristLs statement
at 6atthew 2<A!<, 9All power in heaven an# on earth has been given to me+; Christ claime# 'niversal
power >GA* notes 2<, !.?5 -e is omnipotent, all powerf'l, an# accor#ingly Almighty an# sovereign of
which there can only be one in the Kniverse+
4he Jehovah's Witnesses attempt to circ'mvent this logic by arg'ing that the mere fact that one title
>%irst an# 0ast? is applie# to two separate in#ivi#'als, Jes's an# the Almighty, #oes not mean those
in#ivi#'als are the same person+ *y analogy they conten# that the expression 9apostle; is applie# to
Jes's an# to certain ones of his followers, b't that #oesnLt prove that they are the same person or of
eJ'al ran: >:easonin5, /!@?+
4heir analogy, however, is not applicable to this sit'ation+ 4he Jehovah's Witnesses teach that Jes's is
always secon#ary an# inferior to 2o# in everything at all times, in heaven an# on earth, never first
>/hould .ou Belie!e, Chapter 6?+ 4h's, even by their own a#mission, there is only one who can be 9the
%irst an# the 0ast+;
1n the other han#, there have been many apostles, an# if there are many s'ch 9%irst an# 0asts; they
might have a point, b't there arenLt, thereLs F'st one+ 4he JehovahLs WitnessesL analogy F'st isnLt vali#+
As there can only be one %irst an# 0ast, an# both Jes's an# 2o# are 9the %irst an# the 0ast,; Jes's m'st
be 2o# an# Christ rightf'lly refers to -imself in#irectly as the Almighty in the *oo: of "evelation+
Ho' co'l# say it was the c'lmination of -is gra#'al #isclos're+
4o p't it another way, if there is only one person on planet earth an# his title is Ming an# name is
$herman, an# if there is a person on earth whose name is %re# who also is calle# Ming, then %re# m'st
be $herman the Ming in the same sense that Christ m'st be 2o# beca'se there is only one 9%irst an#
0ast9 of the 'niverse, one Ming+
%'rthermore, both 2o# an# Jes's are sai# to be 9coming,; an obvio's reference to the m'ch anticipate#
$econ# Coming of ChristLs ret'rn >"ev !A), <5 22A!2, !@?+
3t is simply not logical that in the *oo: of "evelation the 9%irst an# 0ast; is a title reserve# for the
Almighty, the Alpha an# 1mega, b't is also applie# to a create# angel who became man an# reverte#
bac: to being an angel, who is always regar#e# by the JehovahLs Witnesses as secon#ary to 2o# in
everything, a create# being, always inferior+ 4heir theory F'st #oesnLt ma:e sense+
/-; The Father an4 # are one = :John *K> /,=JK;
4his verse is often cite# in s'pport of the #ivinity of Christ, that Jes's was, an# is, 2o#+ 4hey are not
two, b't one+ 4he JehovahLs Witnesses contin'e to arg'e that it only means they are one in p'rpose,
nothing more+ 4hey reason that at John !)A2!, 22A
Jes's praye# regar#ing his followersA 94hat they may all be one, an# he a##e#,
9that they may be one even as we are one+; -e 'se# the same 2ree: wor# >hen?
for 9one; in all these instances+ 1bvio'sly, Jes'sL #isciples #o not all become
part of the 4rinity+ >:easonin5, /2/?
Act'ally, they #o+
%irst, -is followers becoming collectively 9one; is meant in the spirit'al sense, similar to a h'sban#
an# wife becoming one flesh >or a man an# a prostit'te?, that is, one spirit, not two+ 9D Do yo' not
:now that he who is Foine# to a harlot is one bo#y( %or 94he two,; says he, 9will be one flesh+ *'t he
who is Foine# to the 0or# is one spirit; >! Corinthians 6A!6, !)?+
$econ#ly, the glorifie# believer event'ally #oes become fol#e# into the 4rinity, which is the only
means by which he or she can attain heavenly immortality+ J'rgen 6oltmann >!.26 C ? explains it this
wayA
4he 'nity of 2o# is the comm'nion of persons+ 4he missions of the $on an# the
$pirit have bro'ght creation within the 4rinitarian process+ At the en# of time,
all will be fol#e# into the 4rinity+ 4he history of salvation is the story of the
incl'sion of creation into the perichoretic relationship >m't'al in#welling? of
the persons of the 4rinity+ >)(ford, !2!@?
748he monarchy of the %ather is perceive# in the 4rinity beca'se everything in
the history of salvation comes from him an# strives towar#s him+ 4o throw open
the circ'latory movement of the #ivine light an# the #ivine relationships, an# to
ta:e men an# women, with the whole of creation, into the lifeCstream of the
tri'ne 2o#A that is the meaning of creation, reconciliation an# glorification+
>+rinity and the 0in5dom, !)<?
/0; There is onl1 one Savior who 2rants eternal salvation an4 6oth the
4ivine Person of Christ an4 7o4 are that Savior8
2o# states at 3saiah /@A!! that 9*esi#es me there is no savior+; Het Jes's is also calle# o'r $avior at
4it's !A/, an# again at 4it's @A6+ "ea# together it is reasonable to concl'#e that since Jes's is a
ChristianLs savior, yet there is no savior besi#es 2o#, then Jes's m'st be 2o#+ 4he Jehovah's Witnesses
co'nter that F'st beca'se a F'#ge in 3srael by the name of 1thniel is also calle# savior >or #eliverer?
>J'#ges @A.? that similarity #oes not ma:e 1thniel Jehovah >:easonin5, /!@?+
Well, of co'rse it #oesnLt, b't the Jehovah's Witnesses are ma:ing the same mista:e by failing to as:
9What :in# of savior(; 4he 'niJ'e savior of 3saiah /@A!! an# 4it's !A/, @A6 is a savior on a m'ch
gran#er scale, on an altogether higher spirit'al an# religio's plane5 a $avior who saves in s'pernat'ral
ways 'n:nown to men, who :nows an# pre#icts f't're events, >3saiah /@A.?, an only savior >Acts /A!0,
!2? whose salvation is complete >Colossians 2A!0?, powerf'l >J'#e 2/, 2=?, a'thoritative >John !0A!<?
an# 'niversal >! 4imothy /A!0?+ 4his oneCofCaC:in# savior saves from wrath >"omans =A.?, sin >John
!A2.? an# #eath thro'gh the gift of eternal life >John !!A2=, 26?+ Any parallels with 1thniel are serio'sly
misplace#+ 4here is only one :in# of 9savior; at iss'e here, not sec'lar saviors, #eliverers, :ings or
F'#ges who have ma#e their mar: on history+
4he Jehovah's Witnesses co'nter with J'#e 2= an# reason that 2o# is a savior only thro'gh Jes's Christ
>:easonin5, /!@?+ J'#e 2=, however, is a #oxology, a hymn or wor#s of praise #irecte# to 2o# the
savior thro'gh Jes's ChristA
D to the only wise 2o#, o'r $avior, be glory an# maFesty an# might an#
a'thority, even now an# forever, Amen+ >J'#e 2= 2reenLs 0iteral 4ranslation?
J'#e is not saying that 2o# is o'r only savior thro'gh Jes's as tho'gh he were some hollow t'be+
Christ offere# 'p -is life o't of -is own volition an# he saves #irectly by -im, by -is she# bloo#+
3nterestingly, a literal translation of J'#e 2= ma:es no mention of Christ at all which len#s cre#ence to
the arg'ment that J'#e 2= is a #oxology #irecting praise to 2o#, not a statement on ChristLs role as
savior, as some type of con#'it+ Acts /A!2 ma:es it very clear that 9Dthere is salvation in no one
elseD >"$S, 2reenLs 0iteral 4ranslation, GMJS?,; in Christ+ $alvation in Christ an# throu2h Christ
are not m't'ally excl'sive terms+
/O; Jesus is E3asterH an4 a6solute ruler = :Despotes;G a separate Christ
an4 a separate 7o4 cannot 6oth e5ercise this role = :/ Peter />*G Ju4e -;
4hat Christ is Almighty is also ma#e evi#ent by &eter an# J'#eLs reference to Jes's as 9master; or
des&otes, a 2ree: wor# meaning an absol'te r'ler, lor# or owner+ 9$'ch master exercises an
'nrestricte# power an# #omination, with no limitations or restraints; >/tron5 and #ine=s, 6/?+
"evelation =A. clarifies that the master >des&otes? is Jes's+
*'t false prophets were also among the people, as also false teachers will be
among yo', who will secretly bring in #estr'ctive heresies, an# #enying the
6aster >des&otes? who has bo'ght > 5ra5ora"o ? them, bringing swift #estr'ction
on themselves+ >2 &eter 2A!?
An# they sing a new song, saying, worthy are Ho' to receive the scroll, an# to
open its seals, beca'se yo' were slain, an# by yo'r bloo# p'rchase#
>5ra5ora"o ? 's to 2o# o't of every tribe an# tong'e an# people an# nation an#
ma#e 's :ings an# priests to o'r 2o# D+ >"evelation =A. 2reenLs 0iteral
4ranslation?
%or a#mission has been secretly gaine# by some who long ago were #esignate#
for this con#emnation, 'ngo#ly persons who pervert the grace of o'r 2o# into
licentio'sness an# #eny o'r only 6aster >des&otes? an# 0or#, Jes's Christ+
>J'#e / "$S, GA*?
4he inspire# writer of J'#e / con#emns certain false teachers for #enying 9o'r only master >des&otes?
an# 0or#, Jes's Christ; >GA*, "$S?, as #i# &eter at 2 &eter 2A! who refers to Christ as 9the master
>des&otes? who bo'ght >2ree: gragoraEo, GA* 9ransome#;? them+
4he wor# 9master; >des&otes? is also 'se# of 2o# at 0':e 2A2., Acts /A2/ an# "evelation 6A!0 >Insi5ht,
!00<?, who is the Almighty sovereign of the 'niverse >2enesis !)A!5 Exo#'s 6A@?+ "eferring to both
Jes's an# 2o# as master >des&otes? creates a #ilemma for the Jehovah's Witnesses who regar# Jes's as
less than all powerf'l, less than Almighty, a creat're create# by 2o# exercising limite# a'thority+ *'t
this false ren#ering ignores the clear intent of &eter an# J'#eLs #esignation an# the 'neJ'ivocal
statement of Jes's himself who sai# that 9All power in heaven an# on earth has been given to me;
>6atthew 2<A!<?+ Jes's, as des&otes, is accor#ingly all powerf'l, Almighty an# sovereign, an# as there
can be only one s'ch 6aster, namely 2o#, then Christ m'st be 2o#+ "emember, Jes's is 9'phol#ing
the 'niverse by his wor# of power; >-ebrews !A@ "$S?+
$o while the -ebrew an# 2ree: texts #o not have a separate J'alifying wor#
for 9sovereign,; the flavor is containe# in the wor#s QAdhonai an# des&otes
when they are 'se# in the script'res as applying to Jehovah 2o#,D >3nsight,
!00<?
*'t whereas the JehovahLs Witnesses wo'l# apply des&otes only to Jehovah 2o#, it is J'ite obvio's it
is applie# to Christ as well+
/,; The eternal Christ was not create4 = :#saiah .>O;
3n a##ition to Jes's ChristLs omnipotence, he is an# always has been eternal, a $cript'ral tr'th strongly
#enie# by the Jehovah's Witnesses who teach, incorrectly, that Jes's is a create# being grante#
immortality only after his res'rrection+ *'t even 3saiah .A6 in the Jehovah's WitnessesL Gew Worl#
4ranslation #isproves that theory where Christ is referre# to as 9Eternal %ather+;
%or there has been a chil# born to 's, there has been a son given to 's5 an# the
princely r'le will come to be on his sho'l#er+ An# his name will be calle#
Won#erf'l Co'nselor, 6ighty 2o#, Eternal %ather, &rince of &eace+
4he preexistent ChristLs eternal nat're is not the res'lt of a forwar#Cloo:ing grant of immortality as the
Jehovah's Witnesses teach, b't is a con#ition that has always been beca'se 9-e is before all things;
>Colossians !A!)?, an# he create# all things >John !A@5 Colossians !A!6?+ 4here are only two optionsA -e
was create# or -e is eternal, b't since -e was before all things an# create# all things, -e m'st be
eternal+
4o co'nter this, Colossians !A!=C!) in the JehovahLs WitnessesL Gew Worl# 4ranslation >GW4? inserts
the wor# 7other8 fo'r times so that it rea#sA
!= -e is the image of the invisible 2o#, the first born of all creation5 !6
beca'se by means of him all Lother8 things were create# in the heavens an#
'pon the earth, the things visible an# the things invisible, no matter whether
they are thrones or lor#ships or governments or a'thorities+ All LotherM things
have been create# thro'gh him an# for him+ !) Also, he is before all LotherM
things an# by means of him all LotherM things were ma#e to exist+
4he Jehovah's WitnessesL insertion of the wor# 7other8 #oes not change the clear lang'age an# meaning
of &a'lLs #isco'rse+ 4hey reasonA
>@? 3n harmony with everything else that the *ible says regar#ing the $on, GW
assigns the same meaning to &an=ta at Colossians !A!6, !) 7similar to 0':e
!@A28 so that it rea#s, in part, 9by means of him all other thin5s were create# D
All other thin5s have been create# thro'gh him an# for him+; 4h's he is shown
to be a create# being, part of the creation, pro#'ce# by 2o#+ >:easonin5, /0< C
/0.?
$'ch an arbitrary a##ition is base# on a #istorte# rea#ing of 0':e !@A2 an# the s'ppose# overCall
9context; of their *ible+ 4hey F'stify inserting 9other; in fo'r places here beca'se the overall context of
the *ible, in their opinion, reJ'ires it, an# beca'se some other *ibles insert 9other; into 0':e !@A2
where it ha# not existe# before >:easonin5 /0<, /0.?+ 0':e !@A2 provi#esA
At that very season there were certain ones present that reporte# to him abo't
the 2alileans whose bloo# &ilate ha# mixe# with their sacrifices+ $o in reply he
sai# to themA 9Do yo' image that these 2alileans were prove# worse sinners
than all other 2alileans beca'se they have s'ffere# these things( Go, in#ee#, 3
tell yo'5 b't, 'nless yo' repent, yo' will all li:ewise be #estroye#+; >GW4?
94he #eath of the 2alileans at the han#s of &ilate; were 9timely remin#ers of the nee# for all to repent,
for the victims of these trage#ies sho'l# not be consi#ere# o'tstan#ing sinners who were single# o't for
p'nishment; >GA* notes !@, !C=?+
EJ'ating 0':e !@A!C@ with Colossians !A!=C!) is improper beca'se inserting 9other; into 0':e !@A2
was not necessary an# #i# not change the nat're or stat's of the 2alileans referre# to+ 3n the English
lang'age 9other; might have helpe# clarify the obFect of the sentence b't it co'l# have been omitte#+
0eaving verse 2 as it was wo'l# still convey the same meaning C that of all 2alileans, those :ille# by
&ilate were not partic'larly worse sinners+ A##ing 9other; here #oes not convert the 2alileans into
something entirely #ifferent5 it #oes not t'rn them into 6artians+
3nserting 9other; into Colossians !A!=C!), on the other han#, f'n#amentally alters the obFect of those
verses, Christ the Wor#, by #owngra#ing -im from eternal 2o# the $on to that of a creat're5 from 2o#
to notCgo#+ Gothing co'l# be more ra#ical, theologically spea:ing, or heretical+
%'rthermore, s'ch 'ns'bstantiate# alteration of $cript're violates the context of verse !=, -ebrews !A@,
&hilippians 2A6 an# 2 Corinthians /A/+ -ebrews !A@ states that Christ is 9the express image of -is
essence >2reenLs 0iteral 4ranslation?+ -ere, image >2ree: charaktar? #enotes that the $on is 9literally
eJ'al to; 2o#, 9of whose essence -e is the imprint+ 3t is the fact of complete similarity which this wor#
stresses; >/tron5 and #ines, 26.?+
&hilippians 2A6 says that the Wor# existe# in the form >2ree: mor&he? of 2o# prior to -is incarnation+
-ere, form >mor&he? means nat're or essence, b't not in the abstract, s'bsisting in the in#ivi#'al
>/tron5 and #ine=s, !6)?+ 93t incl'#es the whole nat're an# essence of #eity; >ibi#+?+ An# at 2
Corinthians /A/, the 9image of 2o#; means that Christ is 9essentially an# absol'tely the perfect
expression of the Archtype, 2o# the %ather; >/tron5 and #ine=s, ))?+
738n Colossians !A!=, 9the image of the invisible 2o# 9gives the a##itional
tho'ght s'ggeste# by the wor# 9invisible,; that Christ is the visible
representation an# manifestation of 2o# to create# beings5 >=c? the li:eness
expresse# in this manifestation is involve# in the essential relations in the
2o#hea# an# is therefore 'niJ'e an# perfect5 9he that hath seen me hath seen
the %ather,; John !/A.+ >ibi#+, ))?
As s'ch, 0':e !@A2 cannot serve as F'stification for altering the very nat're an# i#entity of Christ+
3nserting 9other; into Colossians !A!6, !) in or#er to convert Christ to nothing more than a man or a
create# angel wo'l# obliterate all parallel context'al verses which show that the Wor# Christ was an#
is the exact imprint of #eity, a perfect match, an exact eJ'ivalent with the #ivine essence+ 3nserting
9other; wo'l# res'lt in a 9create#; Christ being something far less than what -e tr'ly is+
When #etermining what context within which to assess the nat're an# i#entity of Christ it is best to
start at the beginning an# move forwar# in time, to reach bac: as far as possible+ An# in the beginning
there was the Wor# >John !A!? an# the Wor# was before all things >Colossians !A!)? an# all things were
create# by -im an# thro'gh -im an# for -im >John !A@5 Colossians !A!6?+ 4his is the proper context
within which to begin to analyEe s'bseJ'ent $cript're+ Ho' #onLt en# here+
*y now it sho'l# be evi#ent that the JehovahLs Witnesses #onLt conform to context, they create it+
3t is 'n#erstan#able why the Jehovah's Witnesses altere# the *ible to accommo#ate their i#ea of what
they wish it sai#+ -a# the preexistent Wor# been a create# being he co'l# not have been 9before all
things,; nor co'l# -e have 9create# all things; >Colossians !A!6, !)? which wo'l# by necessity have
incl'#e# himself+ *'t, since the *ible says that the Wor# was 9before all things; an# 9witho't -im
nothing came to be; >John !A@? Christ the Wor# cannot have been create#+ 3t is absol'tely impossible
D 'nless yo' change the *ible+
0astly, as expo'n#e# on in section !.>A? the baptismal form'la at 6atthew 2<A!. reflects in one
sentence the 4rinitarian #octrine of three &ersons as one by virt'e of the sing'lar 9name; into which
Christian believers are to be baptiEe#+ *y means of logical #e#'ction Christ m'st be eternal in
accor#ance with the baptismal form'la+
%or example, the Jehovah's Witnesses wo'l# have Christians baptiEe# 'n#er three #istinct an# separate
a'thorities which is script'rally 'nfo'n#e#+ 3f they were right, an# the $on is separate from the %ather,
the -oly $pirit m'st also be separate from the %ather, b't that in t'rn wo'l# imply that the %ather was
witho't -is electrical c'rrent or a'thority an# -e is not all powerf'l+ 3f, on the other han#, the -oly
$pirit is inseparable from the %ather then neither can the $on be separate from the %ather beca'se
Christ is the $pirit+
4o ill'strate f'rther, &a'l ta'ght at "omans <A.C!! that the $pirit of 2o# is the $pirit of Christ an# 2
Corinthians @A!) teaches that Jehovah 2o# >or the 0or#? is the $pirit >GW45 9the 0or# is the $pirit;
"$S?+ An#, it is this $pirit, the -oly $pirit, that #wells within the Christian believer+ 4h's, there are not
two separate $pirits that resi#e within, 2o#Ls an# ChristLs, b't one $pirit, accor#ing to Ephesians /A/+
4here is one bo#y an# one $pirit, F'st as yo' were calle# to the one hope that
belongs to yo'r call, one 0or#, one faith, one baptism, one 2o# an# %ather of 's
all, who is above all an# thro'gh all an# in all+ >Ephesians /A/C6?
*'t yo' are not in the flesh, yo' are in the $pirit, if the $prit of 2o# really
#wells in yo'+ Any one who #oes not have the $pirit of Christ #oes not belong
to him+ *'t if Christ is in yo', altho'gh yo'r bo#ies are #ea# beca'se of sin,
yo'r spirits are alive beca'se of righteo'sness+ 3f the $pirit of him who raise#
Jes's from the #ea# #wells in yo', he who raise# Christ Jes's from the #ea#
will give life to yo'r mortal bo#ies also thro'gh his $pirit which #wells in yo'+
>"omans .A<C!! "$S?
Jehovah is the spirit+ >2 Corinthians @A!) GW45 9the 0or# is the $pirit; "$S?
-owever, if, as the Jehovah's Witnesses falsely teach, the preexistent Christ is a create# creat're only,
then the -oly $pirit m'st also have been create# an# accor#ingly there wo'l# have been a time when
there was no -oly $pirit an# therefore 2o# wo'l# have lac:e# power an# a'thority an# wo'l# not have
been omnipotent, accor#ing to their theory+ *'t, since the -oly $pirit is eternal, which the Jehovah's
Witnesses m'st conce#e, an# the $pirit of 2o# is the $pirit of Christ, an# this $pirit is the -oly $pirit,
Christ the Wor# m'st be eternal+
Got s'rprisingly, the JehovahLs Witnesses change# "omans <A!0 by inserting the wor# 9'nion,; so that
Christ is not in the believer, b't only in 'nion with the believer, writingA 9*'t if Christ is in 'nion with
yo', the bo#y in#ee# is #ea# on acco'nt of sin D; GW4?+
/+; ELet us 3a?e 3an in our i3a2eH was not 4irecte4 to Jesus the create4
3aster crafts3an wor?in2 6esi4e the Creator 6ut was self=
co33unication within the triune 7o4 = :7enesis *>/O;
4he Jehovah's Witnesses arg'e that 2enesis !A26 where 2o# sai# 90et 's ma:e man in o'r image;
proves that 2o# was not alone in the beginning b't ha# the Wor# by his si#e, a master craftsman, the
create# preCh'man Jes's thro'gh whom all things exist+ 4hey believe it cannot refer to the Wor# as the
$econ# &erson of the 4rinity beca'se people cannot inhabit each other, cannot in#well in each other as
the 4rinity #octrine teaches >/hould .ou Belie!e, Chapter 6?+
-owever, they overloo: 3saiah //A2/ where 2o# states that in the beginning there was no one else, no
other in#ivi#'al+ 3t was 2o# alone who ma#e all things+
4h's, says the 0or#, yo'r re#eemer,
Who forme# yo' from the wombA
3 am the 0or#, who ma#e all things,
Who alone stretche# o't the heavens5
When 3 sprea# o't the earth,
who was with me( >3saiah //A2/ GA*?
2o# co'l# not say this if a separate create# preCincarnate Jes's master craftsman was by his si#e #oing
the wor:, creating the heavens an# earth, b't he co'l# #o this as an Almighty tri'ne 2o# s'bsisting in
three #istinct selfCcomm'nicating &ersons+ John !A@ ma:es far more sense in a 4rinitarian context
where the Wor# create# all things+ 4hat a tri'ne 2o# alone >%ather, $on an# -oly $pirit? create# man is
emphasiEe# by 2enesis !A2)A 9$o 2o# create# man in his own image,; a poignant reference to the 'nity
of the &ersons when rea# in conF'nction with 2enesis !A26+ An# to reiterate, beca'se the preexistent
Christ the Wor# is 9before all things; >Colossians !A!)? -e co'l# not be a create# being stan#ing besi#e
2o# creating -imself as the JehovahLs Witnesses teach+
%'rthermore, 2o# also state# 9*efore me no go# was forme#, nor shall there be any after me; >3saiah
/@A!0?, which completely #isproves the Jehovah's WitnessesL version of John !A!, i+e+, that 94he Wor#
was a go#; create# after 2o# was forme#+ An#, beca'se 3saiah /@A!! contin'es 93, 3 am Jehovah5 an#
there is no $avior besi#es me; the only reasonable concl'sion, in light of all other s'pporting $cript're
note# above, is that Jes's was, an# is, 2o#+
/.; The fullness of the 7o4hea4 4wells insepara6l1 in Jesus = :Colossians
/>.;G "e is the ver1 i3print of 7o4Bs 6ein2 = :"e6rews *>J;
Colossians 2A. is convincing evi#ence of the #ivinity of Christ+ 3t states of Christ that 9in -im #wells
all the f'llness of the 2o#hea# bo#ily; >2reenLs 0iteral 4ranslation?+ 4he 2ree: wor# for 92o#hea#; is
theotes an# means #ivinity+ 3t 9stresses #eity, the state of being 2o# >/tron5 and #ine=s, !!=?+ 3t is to be
#isting'ishe# from theiotes which refers to the attrib'tes of 2o#, his #ivine nat're an# properties an# it
is this #efinition which the Jehovah's Witnesses incorrectly attach to Col 2A. when they claim that the
2o#hea# there merely refers to -is 9#ivine J'alities; >:easonin5, /20?+ 4his is manifestly incorrect
accor#ing to /tron5 and #ine=s, an# what the Jehovah's Witnesses are act'ally #oing is swapping
theiotes for theotes+ "egar#ing the 2o#hea# >theotes? at Colossians 2A.A
3n Col 2A., &a'l is #eclaring that in the $on there #wells all the f'llness of
absol'te 2o#hea#5 they were no mere rays of #ivine glory which gil#e# him,
lighting 'p -is &erson for a season an# with a splen#or not -is own5 b't -e
was, an# is, absol'te an# perfect 2o#5 an# the apostle 'ses theotes to express
this essential an# personal 2o#hea# of the $on+ 4heotes in#icates the #ivine
essence of 2o#hoo#, the personality of 2o#5 >/tron5 and #ines, !!/?+ 7+heotes8
stresses #eity, the state of being 2o#+ >ibi#, !!=?+
>+heiotes, on the other han#?, D refers to the attrib'tes of 2o#, -is #ivine
nat're an# properties+ >/tron5 and #ine=s, !!/?
4he Jehovah's Witnesses arg'e that 97b8eing tr'ly 9#ivinity,; or of 9#ivine nat're,; #oes not ma:e Jes's
as the $on of 2o# coeJ'al an# coeternal with the %ather, any more than h'mans are coeJ'al or all the
same age F'st beca'se they share h'manity or h'man nat're; >"easoning, /2!?+ *'t that is not
necessarily tr'e+ 3f all persons share h'manity it #oes ma:e them all h'man, an# they are all eJ'ally
9h'man+; 1ne person is not more or less h'man than another+ $o, if the inevitability of #eath is one
aspect of h'manity, then all h'mans #ie, all are mortal5 they are eJ'al in that regar#+ $imilarly, if
#ivinity inherently incl'#es an eternal nat're, an# Jes's an# 2o# are #ivine, of the same essence
>cons'bstantial?, then both are eternal+
Act'ally, the Jehovah's WitnessesL comparison of Jes's with all h'mans who share h'manity is another
flawe# analogy beca'se Jes's #oesnLt share 2o# at all li:e h'mans have a share in h'manity+ Jes's is
f'lly 2o#, an# not somehow ma#e 2o# by virt'e of the hypostatic 'nion+
At -ebrews !A@ Christ is sai# to be 9the very imprint of -is >2o#Ls? being; >GA*? >9the very stamp of
his nat're; >"$? >9the express image of -is s'bstance; >/tron5 and #ine=s, 26.?+ 4he 2ree: wor# 'se#
here for image, stamp or imprint is charaktar an# means an exact copy or representation, an# stresses
complete, not partial, similarity of essence+
>2? 3n the G4 it is 'se# metaphorically in -eb !A@, of the $on of 2o# as 9the
express image of -is s'bstance+; 4he phrase expresses the fact that the $on 9is
both personally #istinct from, an# yet literally eJ'al to, -im of whose essence
-e is the imprint+ 4he $on of 2o# is not merely his 9image; >-is character?, -e
is the 9image; or impress of -is s'bstance, or essence+ 3t is the fact of complete
similarity which this wor# stresses+ >/tron5 and #ine=s, 26.?
Accor#ingly, s'ch eJ'ality applies to -is eternal existence, omnipotence an# omniscient nat're, as 2o#
an# the Wor# are literally eJ'al to each other with respect to their essential being+
JK; Prior to "is incarnation Christ su6siste4 in the for3 :mor&he; of 7o4
= :Philippians />O;
&hilippians 2A6 is consi#ere# strong evi#ence that the Wor# was 2o#+ Serses !C!! clarify that it is a
plea for 'nity an# h'mility, with Christ Jes'sL 9h'mbling of self an# obe#ience to the point of #eath; as
the exemplary attit'#e tr'e believers sho'l# em'late >GA* notes 2,!C!!?+
-ave among yo'rselves the same attit'#e that is also yo'rs in Christ Jes's,
Who, tho'gh he was in the form of 2o#,
#i# not regar# eJ'ality with 2o#
something to be graspe#+
"ather, he emptie# himself,
becoming obe#ient to #eath,
even #eath on a cross+ >Ephesians 2A=C< GA*?
4he JehovahLs Witnesses arg'e that these verses are not gro'n#s for eJ'ating the Wor# with 2o#, an#
foc's their analysis on the latter part of verse 6 which rea#s 9Dwho, tho'gh he was in the form of 2o#,
#i# not regar# eJ'ality with 2o# something to be graspe# >GA*5 9gave no consi#eration for a seiE're;
GW45 9tho'ght it not robbery to be eJ'al with 2o#; GMJS?+ 4hey teach that 9robbery; >2ree:
har&a5mos? #oes not convey the i#ea of hol#ing in possession or retention in the sense of hol#ing on to
eJ'ality, b't that it means to seiEe or snatch violently >:easonin5, /20?+ 4herefore, Christ was not
hol#ing on, or trying to hol# on, to eJ'ality with 2o# b't tho'ght it as something that co'l# not or
sho'l# not be attaine# or graspe# or reache# for, being only a man+
/tron5 and #ine=s #isagrees with their assessment an# applies 9robbery; >har&a5mos? in a #ifferent way
that comports more with the context of the entire sentence an# accompanying verses+ 9At &hilippians
2A6 9robbery; >har&a5mos?, 9as a verb, means 9to seiEe, carry off by force; >/tron5 and #ine=s, /2?+
94he mi##leIpassive sense gives meaning to the passage as the p'rpose of the passage is to set forth
Christ as the s'preme example to the &hilippians >an# 's? of h'mility an# selfCren'nciationA 9Who
tho'gh -e was s'bsisting in the essential form of 2o#, yet #i# not regar# -is being on an eJ'ality of
glory an# maFesty with 2o# as a priEe an# a treas're to be hel# fast, he wo'l# not feel as if -e ha# been
robbe# to give 'p -is share# glory; >ibi#+, /2?+ /tron5 and #ine=s application of 9robbery; >har&a5mos?
is #iametrically oppose# to the JehovahLs WitnessesL 'se of that same term+
3n all fairness to the JehovahLs Witnesses it sho'l# be note# that there are at least two views on the
matter, one of which agrees with the JehovahLs Witnesses+ With reference to &hilippians 2A6 the
%atholic *ew American Bible >GA*? states that it isA
Either a reference to ChristLs preexistence an# those aspects of #ivinity that he
was willing to give 'p in or#er to serve in h'man form, or to what the man
Jes's ref'se# to grasp at to attain #ivinity+ 6any see an all'sion to the 2enesis
storyA 'nli:e A#am, Jes's, tho'gh D in the form of 2o# >2n !, 26C2)?, #i# not
reach o't for eJ'ality with 2o#, in contrast with the first A#am in 2n @, =C6+
$o, eJ'ality with 2o# is something Christ was willing to relinJ'ish, or as the JehovahLs Witnesses
interpret verse 6, Christ gave no consi#eration to seiEing or grasping for eJ'ality with 2o#+
4he JehovahLs Witnesses, however, have 'tterly misse# the point again by foc'sing on the wrong iss'e+
EJ'ality within the immanent 2o#hea# is not establishe# by the Wor# relinJ'ishing it prior to -is
incarnation or grasping for it as a man after -e became incarnate+ Even tho'gh the latter part of verse 6
ass'mes -is eJ'ality one way or the other, the first part establishes that ass'me# eJ'ality beca'se the
Wor# existe# in the 9form; of 2o#+ %oc'sing on 9robbery; or 9seiE're; or 9grasping; in or#er to
#etermine the Wor#Ls eJ'ality with 2o# #etracts from the primary iss'e of ChristLs s'bsisting in 2o#Ls
9form; >mor&he?+
4hat -is existing in 2o#Ls form eJ'ates -im with 2o# is only emphasiEe# by -is state# 9eJ'ality;
>verse 6? regar#less of whether it co'l# be retaine# by 2o# the $on or graspe# for by the create#
h'manity of Jes's+
9%orm; >2ree: mor&he? #enotes 9the special or characteristic form or feat're; of a person or thing5 D
it is 'se# with partic'lar significance in the G4 only of Christ D in &hil 2A6, 9being in the form of
2o#,; an# D 2A) 9ta:ing the form of a servant; >/tron5 and #ine=s, !6)?+
An excellent #efinition of the wor# isA mor&he is therefore properly the nat're
or essence, not in the abstract, b't as act'ally s'bsisting in the in#ivi#'al, an#
retaine# as long as the in#ivi#'al itself exists D+ >@a? 4h's in the passage
before 's mor&he +heou is the Divine nat're act'ally an# inseparably s'bsisting
in the person of Christ D+ >b? %or the interpretation of Qthe %orm of 2o#L it is
s'fficient to say that >@b!? it incl'#es the whole nat're an# essence of Deity,
an# is inseparable from them, since they co'l# have no act'al existence witho't
it5 an# >@b2? that it #oes not incl'#e in itself anything Qacci#entalL or separable,
s'ch as partic'lar mo#es of manifestation, or con#itions of glory an# maFesty,
which may at one time be attache# to the Qform,L at another separate# from it
D+
>/? 4he tr'e meaning of mor&he in the expression 9form of 2o#; is confirme#
by its rec'rrence in the correspon#ing phrase 9form of a servant+; 3t is
'niversally a#mitte# that the two phrases are #irectly antithetical, an# that
9form; m'st therefore have the same sense in both+ >/tron5 and #ine=s, !6)?
3n other wor#s, if the Wor# existe# in the form of a servant -e was that servant, an# if the Wor# existe#
in the form of 2o# -e was that 2o#+ 4his complete similarity, the cons'bstantial existence, incl'#es of
necessity the #ivine person ChristLs eternal existence an# all other relevant characteristics of the
immanent tri'ne 2o# C the 9f'llness; of the 2o#hea#+ -a# the Wor# been create#, the imprint or stamp
>-ebrews !A@? wo'l# have been far less than 9complete,; or 9whole+;
4he JehovahLs Witnesses want yo' to believe that Jes's was not 2o# beca'se he #i# not consi#er
seiEing or acJ'iring eJ'ality with 2o#, which wo'l# mean he was F'st a man, an# therefore -e co'l#
not be 2o#+ *'t at the expense of repetition, 4rinitarians hol# that the create# h'manity of Jes's is not
2o#, an# accor#ingly -is grasping for eJ'ality has no bearing on whether 2o# the $on, the preexistent
Wor#, was #ivine, which is the primary iss'e+ Conversely, if 9robbery; or 9seiE're; or 9grasping;
refers to Christ hanging on to eJ'ality Christ wo'l# have to be eJ'al beca'se it says he was eJ'al an#
beca'se -e was in the form of 2o#+ As s'ch, the create# Jes'sL tho'ghts an# actions wo'l# have been
immaterial in proving or #isproving -is preexistent eJ'ality+ &hilippians 2A6 means in partA
Christ possesse# eJ'ality with 2o# prior to -is incarnation, an# then for a time
veile# that glory, being always 2o# in all of the coCeJ'al attrib'tes, b't in the
incarnation never 'sing -is 2o#ly powers to better -imself+ -e was f'lly 2o#,
f'lly man, 2o# ta:ing on the li:eness of sinf'l flesh >"om <A@?, not a man
a##ing 2o#liness+ >/tron5 and #ine=s, /2?
J*; The Wor4 Christ was the first6orn of all creation 6ut not in the
sense of 6ein2 create4 = :Colossians *>*0;
4he Jehovah's Witnesses erroneo'sly teach that 9-aving been create# by 2o#, Jes's is in a secon#ary
position in time, power, an# :nowle#ge+ Jes's, in his preCh'man existence, was 9the firstCborn of all
creation >Col !A!= GJ*?; >/hould .ou Belie!e, Chapter 6?, the first create# thing+
4hey apply 9firstCborn; >2ree: &rotokos? narrowly an# limit it to h'man procreation+ 0i:e a man
fathering a son, Jes's, they claim, was the first creat're born, or fathere#, by 2o#5 a create# s'bor#inate
being an# therefore not eternal+
4he Jehovah's Witnesses base this arg'ment on prior 'sage of the phrase 9firstCborn >of?; in the context
of thenCliving creat'res which they claim always belonge# to a gro'p of some :in#, an# therefore Jes's
belonge# to the gro'p of all create# things+ 4hey writeA
>2? *efore Colossians !A!=, the expression 9the firstborn of; occ'rs 'pwar#s of
@0 times in the *ible, an# in each instance that it is applie# to living creat'res,
the same meaning applies C the firstborn is part of the gro'p+ 94he firstborn of
3srael; is one of the sons of 3srael5 the 9firstborn of &haraoh; is one of
&haraohLs family5 the 9firstborn of beast; are themselves animals+ What then
ca'ses some to ascribe a #ifferent meaning to it at Colossians !A!=( >:easonin5,
/0<? >emphasis a##e#?
4he manner in which they phrase the iss'e ass'mes Christ the Wor# is a creat're, writingA each time
the expression 9first born of; occ'rs, in each s'ch instance that it is applie# to creat'res the same
meaning applies, that the first born is part of a gro'p+; *'t this is a mere play on wor#s an# begs the
J'estion whether Christ was a creat're in the first place( 4he iss'e, rather, revolves aro'n# the
#efinition of 9first born; or 9first born of; creation an# how that is applie# before its 'se at Colossians
!A!= an# afterwar#, whether or not it was applie# to creat'res+
9%irst born of; is not limite# to a gro'p of creat'res b't is 'se# in the 1l#
4estament fig'ratively for #isease or plag'e >GA* notes Job !<A!@?+ 4he 9firstC
born of #eath cons'mes his limbs; >GA* Job !<A!@?+
3saiah !/A@0 ill'strates the fig'rative 'se of 9the firstborn of+; 3t statesA 9An# the firstborn of the poor
shall eat5 an# the nee#y shall lie #own in safety; >2reenLs 0iteral 4ranslation?+ 4hese verses emphasiEe
the poorest of the poor+ 3t #oes not state, nor can it be implie#, that only those people who were the
procreative firstborn of each family who happene# to be poor wo'l# eat, an# their poor siblings wo'l#
starve+ 3t #oes not carve o't one gro'p of firstCborn poor from the rest of the poor, b't it i#entifies those
h'ngering poor in general, the nee#iest of the nee#y+
4he term 9firstCborn; >son? >-ebrew bkowr ? was 'se# at Exo#'s /A22 to refer to all of 3srael as a
gro'p, not part of a gro'p, an# that relationship was not the res'lt of physical procreation beca'se they
alrea#y existe#+ "ather, it was a spirit'al an# religio's relationship5 3srael was 2o#Ls $on+
>)? 3srael was 2o#Ls 9firstCborn;5 it enFoye# a privilege# position an# blessings
over all other nations >Ex /A225 Jer @!A!.?+ >/tron5 and #ine=s, @.?
At De'teronomy 2!A!6, !) 9firstCborn; >-ebrew bkowr? also has the meaning of s'periority of
position, not the first create# male chil#+
748hen on the #ay when he assigns his possessions as an inheritance to his sons,
he may not treat the son of the love# as the firstCborn in preference to the son of
the #isli:e#, who is the firstCborn, b't he shall ac:nowle#ge the firstCborn, the
son of the #isli:e#, by giving him a #o'ble portion of all that he has, for he is
the first iss'e of his strength5 the right of the firstCborn is his+
-ere, the son of one wife who is not the mother of the act'al firstCborn son sho'l# not be treate# as
s'ch with respect to #isposition of her h'sban#Ls inheritance >ibi#+?+
As yo' can see, 9firstCborn; or 9firstCborn of; is not limite# to a member of a gro'p of creat'res b't has
broa# application+ Accor#ing to /tron5 and #ine=s, 9firstborn; >2ree: &rotokos? with reference to the
preexistent Christ is 'se# 9of -is relationship to the %ather, expressing -is priority to, an# preeminence
over, creation, not in the sense of being the first to be born+ 3t is 'se# of s'periority of position >cf+ Ex
/A225 De't 2!A!6, !)?; >ibi#+, 2!<?+
>Prototokos? %irstborn is 'se# >!? of Christ as born of the Sirgin 6ary >6t !A2=5
0: 2A)?, >2? of -is relationship to the %ather, expressing -is priority to, an#
preeminence over, creation, not in the sense of being the first to be born+ 3t is
'se# of s'periority of position >cf+ Ex /A225 De't 2!A!6, !)?+ >@?
Chronologically, the fo'r passages relating to Christ as firstborn, first begotten,
may be set forth th'slyA >@a? Col !A!=, where -is eternal relationship with the
%ather is in view, an# the cla'se means both that -e was the firstborn before all
creation an# that -e -imself pro#'ce# creation >the genitive case being
obFective, as v+ !6 ma:es clear?5 >@b? Col !A!< an# "ev !A=, in reference to -is
res'rrection5 >@c? "om <A2., -is being firstborn among those living by faith
alone in 2o# the %ather5 >@#? -eb !A6, first begotten, stresses -is s'perior
position, -is preeminence over all5 -is secon# a#vent in contrast to -is first
a#vent, at -is birth, being implie#+ >/tron5 and #ine=s, 2!<?
As s'ch, the Jehovah's Witnesses are wrong in their interpretation of 9firstCborn; at Colossians !A!=,
!6, an# 4rinitarian Christians are correct in saying 9that the QfirstCbornL here means prime, most
excellent, most #isting'ishe#+ 4h's, Christ co'l# be 'n#erstoo# to be, not part of creation, b't the most
#isting'ishe# in relation to those whom he create#,; >:easonin5, /0<?+ 4his is partic'larly tr'e in light
of the 'neJ'ivocal lang'age of Colossians !A!) which says 9-e is before all things; >"$S?+
J/; The Wor4 was E6e2ottenH 6ut not 3a4e not create4 = :John *>*-;
3n a similar vein, the Jehovah's Witnesses teach that Jes's was 9begotten; in the sense that he was
create# or born, which is not a Christian 4rinitarian teaching+ 4he Jehovah's Witnesses writeA
4rinitarians claim that in the case of Jes's, 9onlyCbegotten; is not the same as
the #ictionary #efinition of 9begetting,; which is to 9procreate as the father+;
>,ebster=s *inth %olle5iate Dictionary? 4hey say that in Jes'sL case it means
9the sense of 'noriginate# relationship,; a sort of only son relationship witho't
the begetting+ >#ine=s '(&ository Dictionary of )ld and *ew +estament ,ords?
Does that so'n# logical to yo'( Can a man father a son witho't begetting him(
%'rthermore, why #oes the *ible 'se the very same 2ree: wor# for 9onlyC
begotten; >as Sine a#mits witho't any explanation? to #escribe the relationship
of 3saac to Abraham( -ebrews !!A!) spea:s of 3saac as AbrahamLs 9onlyC
begotten son+; 4here can be no J'estion that in 3saacLs case, he was onlyC
begotten in the normal sense, not eJ'al in time or position to his father+ >/hould
.ou Belie!e, Chapter 6?
Act'ally, /tron5 and #ine=s #oes in fact explain why the very same 2ree: wor# for 9onlyCbegotten;
>mono5eneses? is 'se# to #escribe the relationship of 3saac to Abraham, an# how 9onlyCbegotten; is
'se# with respect to 3saac at -ebrews !!A!) as s'bseJ'ently explaine#+
1ne maFor wea:ness in the Jehovah's WitnessesL arg'ment lies in the fact that 3saac was not an onlyC
begotten son in the nat'ral procreative sense since Abraham act'ally ha# another son, 3shmael, >an#
others after 3shmael? who was born before 3saac >2enesis !6A!=?, so the Jehovah's WitnessesL reliance
on that verse is 'nfo'n#e#+ *eca'se Abraham ha# no less than two sons, 9onlyCbegotten; cannot be
applie# to 3saac as an 9onlyCbegotten son,; in the procreative sense beca'se he wasnLt+ 3t applie# to him
in a religio's, legalistic an# fig'rative connotation as he was the only legitimate son5 it refers to a nonC
biological relationship F'st as 4rinitarians teach with respect to the Wor#+
3tLs the same with the preexistent Christ where 9onlyCbegotten; lays stress on characteristics of ChristLs
relationship+ 4he phrase 9the onlyCbegotten of >from? the %ather,; >John !A!/? in#icates that as the $on
of 2o# -e was the sole representative of the *eing an# character of the 1ne who sent -im,; compare#
to the original tra#itional ren#ering where the #efinite article is omitte# >/tron5 and #ine=s, 6)?+ /tron5
and #ine=s spea:s of a 'niJ'e relationship an# stresses that 9begotten; #oes not imply a beginning of
$onship nor generation as applie# to offspring li:e 3saac, or that Christ became the only begotten son
by incarnation+
8ono5eneses is translate# >!? 9only; in >!a? 0: )A!2 of the wi#ow of GainLs
son5 >!b? 0: <A/2 of Jair'sL #a'ghter5 >2? 9onlyCbegotten; >2a? of Jes's in Jn
!A!/, !<5 @A!6, !<5 ! Jn /A.5 >2? of 3saac in -eb !!A!)5 an# >@? 9only chil#; in
0: .A@< of the #evilCpossesse# chil#+
>/? With reference to Christ, the phrase 9the only begotten of >from? the
%ather,; Jn !A!/, in#icates that as the $on of 2o# -e was the sole representative
of the *eing an# character of the 1ne who sent -im+ >/a? 3n the original the
#efinite article is omitte# both before 9only begotten; an# before 9%ather,; an#
its absence in each case serves to lay stress 'pon the characteristics referre# to
in the terms 'se#+
>/b? 4he apostleLs obFect is to #emonstrate what sort of glory it was that he an#
his fellow apostles ha# seen+ >/c? 4hat he is not merely ma:ing a comparison
with earthly relationships is in#icate# by &ara, 9from+; >/#? 4he glory was that
of a 'niJ'e relationship an# the wor# 9begotten; #oes not imply a beginning of
-is $onship+ >/e? 3t s'ggests relationship in#ee#, b't m'st be #isting'ishe#
from generation as applie# to man+
>=? We can only rightly 'n#erstan# the term 9the only begotten; when 'se# of
the $on, in the sense of 'nCoriginate# relationship+ >=a? 4he begetting is not an
event of time, however remote, b't a fact irrespective of time+ >=b? 4he Christ
#i# not become, b't necessarily an# eternally is the $on+ -e, a &erson,
possesses every attrib'te of p're 2o#hoo#+ >=c? 4his necessitates eternity,
absol'te being5 in this respect -e is not QafterL the %ather5
><? 3n Jn @A!6 the statement, 92o# so love# the worl# that -e gave -is only
begotten son; m'st not be ta:en to mean that Christ became the only begotten
son by incarnation+ ><a? 4he val'e an# greatness of the gift lay in the $onship of
-im who was given+ ><b? -is $onship was not the effect of -is being given+
>/tron5 and #ine=s, !6)?
-ebrews !A= also arg'es against the Jehovah's WitnessesL 9procreation #efinition; beca'se 9begotten;
is 'se# with reference to the enthronement of the existing Christ5 an 1l# 4estament parallel to &salm
2A6C<+
0astly, even an English #efinition of 9beget; as applie# to Christ means to bring into a special
relationship, an# not by procreation+
>!0? *eget in English means to bring into a special relationship+ 4he 9be; is intensive an#
9get; means to bring to oneLs self+ Jes's, as 9the onlyCbegotten of the %ather; means that
even tho'gh he ha# the 'niJ'e an# eJ'al relationship within the 4rinity in eternity past, -e
too: 'pon -imself the li:eness of sinf'l flesh, #welt among men, was tempte# in all ways,
yet witho't sin, s'bmitte# to the #eath on the cross, was raise# on the thir# #ay, an#
ascen#e# to the right han# of the %ather+ -e was always 'niJ'ely relate# to the %ather, b't
even more so now as -e is the only 'niJ'e $on of 2o#, the only sacrifice to remove sins
an# restore fallen man to 2o#+
JJ; The (essiah of the Ol4 Testa3ent ste3s fro3 eternit1 = :(icah 0>/G
Prover6s +>//;
4he 6essiah is #escribe# at 6icah =A2 as being from eternity >-ebrew olam?, hence witho't beginning+
7reen=s 9iteral +ranslation of 6icah =A2 statesA
An# yo', *ethlehem Ephratah, being least among the tho'san#s of J'#ah, o't
of yo' he shall come forth to 6e, to become r'ler in 3srael5 an# -is goings
forth have been from of ol#, from the #ays of eternity+
9)lam; means 9eternity5 remotest time5 perpet'ity, i+e+, the vanishing point5 gen, time o't of min# >past
or f't're?, always, ever, everlasting, perpet'al; >/tron5 and #ine=s, 20=?+
"eference to ChristLs prior eternal existence is also fo'n# at &roverbs <A22 where many commentators
eJ'ate Wis#om with Christ+
Jehovah possesse# me in the beginning of -is way, from then, before -is wor:s
3 was set 'p from everlasting >-ebrew olam?, from the beginning, before the
earth ever was >&roverbs <A22 2reenLs 0iteral 4ranslation?+
9Wis#om is of #ivine origin+ 3t is here represente# as a being which existe# before all things >22C26?
an# conc'rre# with 2o# when he planne# an# exec'te# the creation of the 'niverse, D; >GA* notes
<,22C@!?+
4he Jehovah's WitnessesL *ew ,orld +ranslation, an# a few other *ibles, translate 9possesse#; as
9create#,; implying that Christ >Wis#om? ha# a beginning+ *'t this misinterpretation ignores the
mi##le of the sentence which states that Wis#om existe# from everlasting >olam?, that is, eternity+
Christ >if in#ee# Wis#om? is eternal, from the beginning, of eternity, before 2o#Ls wor:, not as the first
pro#'ct of 2o#Ls wor:s, F'st as &a'l says at Col !A!)A 9-e is before all things+; -e was not create# b't
rather 9set 'p; or 9po're# o't; >-ebrew *acak? as one po'rs o't an existing libation, or casts existing
metal or anoints an existing :ing >/tron5 and #ine=s, !<<?+
4he Jehovah's Witnesses attempt to minimiEe these verses with "evelation @A!/ which they interpret to
mean that Christ was the 9beginning; >2ree: arkhe? of all creation, the first thing create#+
An# to the angel of the congregation in 0ao#icea writeA 4hese are the things
that the Amen says, the faithf'l an# tr'e witness, the beginning of the creation
by 2o#,D >GW4?
4rinitarians believe arkhe is properly interprete# as 9so'rce; or 9active ca'se,; that the Wor# is the
so'rce of all creation+
-ere, the Jehovah's WitnessesL interpretation relies to a great extent on the fact that 90i##ell an# $cottLs
2ree:CEnglish 0exicon lists 9beginning; as its first meaning of arkhe >)(ford, !.6<, p+ 2=2?
>:easonin5, /0.?+ *e that as it may, whereas 9arkhe; can mean 9a beginning; it also can mean
9so'rce; >GA*? or 9active ca'se; >/tron5 and #ine=s, /@?+ 4his harmoniEes with John !A@, that all
things were create# by Christ >9an# witho't -im not even one thing came into being that has come into
being; >2reenLs 0iteral 4ranslation?+ As he co'l# not have create# -imself, an# existe# before -e
wo'l# have been create#, -e m'st be the so'rce by an# thro'gh which all things were create# as the
eternal $econ# &erson of the -oly 4rinity+
*eca'se the Wor# was before all things >Colossians !A!)? an# he create# all things >John !A@5
Colossians !A!6?, it excl'#es -is being create#+ -e is the so'rce of all creation, the active force+
J-; The Al3i2ht1 sa1s of Jesus E9our throne Oh 7o4 is forever an4
everH = :"e6rews *>+ .;
3n accor#ance with the vast maFority of translations, the inspire# writer of -ebrews !A<, . specifically
referre# to the $on as 2o#+ Chapter ! is #evote# to #isting'ishing Christ from angels an# i#entifying
-im as 2o# the $on which sho'l# leave no #o'bt that Christ is not an angel as the JehovahLs Witnesses
preach+
7*8't as to the $on, 9Ho'r throne, 1 2o#, is forever an# ever, A sceptre of
righteo'sness is the sceptre of Ho'r :ing#om5 Ho' have love# righteo'sness an#
hate# lawlessness5 beca'se this 2o#, yo'r 2o#, has anointe# Ho' with the oil of
gla#ness above yo'r companions+; >-ebrews !A <, . 2reenLs 0iteral
4ranslation?
Accor#ing to the %atholic *ew American Bible 9748he application of the name 92o#; to the $on
#erives from the preexistence mentione# in vv 2C@5D; >GA* notes !A<C!2?+
Din these last #ays, he spo:e to 's thro'gh a $on,
whom he ma#e heir of all things
an# thro'gh whom he create# the 'niverse,
who is the ref'lgence of his glory,
the very imprint of his being,
an# who s'stains all things by his mighty wor#+
When he ha# accomplishe# p'rification from sins,
he too: his seat at the right han# of the 6aFesty on high, D >GA*?
%irst, at verse @ a literal translation says that Christ is 9the express image of -is essence; >2reenLs
0iteral 4ranslation5 9imprint of -is being; GA*?+ -ere, 9image; >2ree: charaktar? #enotes that the
$on is 9literally eJ'al to 2o#,; of whose essence he is the imprint+ 3t is the fact of complete similarity
which this Wor# stresses; >/tron5 and #ine=s, 26.?+ Clearly, Christ co'l# not have been create# an#
most certainly was not an angel beca'se either way -e wo'l# not be literally eJ'al to 2o#, b't m'ch
less+
$econ#ly, verse !@ J'otes &salm !!0A! where Jehovah 2o# is sai# to refer to Christ as Adonai >adonay?
>-ebrew for 0or#? which is a title 'se# excl'sively for 2o# >/tron5 and #ine=s, 6? , an interpretation
even the JehovahLs Witnesses conce#e >Insi5ht, !00<?+ -ebrews !A!@ rea#sA
*'t to which of the angels #i# -e ever say,
9 $it at my right han#
'ntil 3 place Ho'r enemies as a
footstool of Ho'r feet;( >2reenLs 0iteral 4ranslation?
4his is a #irect J'ote of &salm !!0A!, a psalm of Davi#, which rea#sA
A statement of Jehovah to my 0or# >adonai?A
$it at my right han#, 'ntil 3 place
Ho'r enemies as Ho'r footstool+ >2reenLs 0iteral 4ranslation?
Adonai is i#entifie# with 3nterlinear G'mber !@6 which crossCreferences to /tron5 and #ine=s entry for
9adonai,; at page 6+
Got only is the $on not an angel, b't this s'pports the interpretation of verse < which refers to the $on
as 2o#+
4hir#, it is important to note that verses !0C!2 also play a significant role in the interpretation of
-ebrews !A< beca'se that is an 1l# 4estament passage #irecte# to 2o# Almighty b't 9re#irecte# to
Jes's; >GA* notes !, <C!2?+ 1f the $on, -e sai#A
An#, 9Ho', 0or#, at the beginning fo'n#e# the earth, an# the heavens are wor:s
of yo'r han#s+ 4hey will vanish away5 b't Ho' will contin'e5 an# they will all
become ol# li:e a garment, an# Ho' shall fol# them 'p li:e a covering, an# they
shall be change#+ *'t Ho' are the same an# Ho'r years shall not fail+; >-ebrews
!A!0C!2 2reenLs 0iteral 4ranslation?
%o'rth, -ebrews !A< is an 1l# 4estament J'ote from &salm /=A6,) >),<? which also says in part 9Ho'r
throne, 1 go#D; >GA*?+ &salm /= is a royal we##ing song+ -ere, 9go#; refers to 9the :ing; who 9in
co'rtly lang'age is calle# 9go#,; i+e+, more than h'man, representing 2o# to the people+ -eb !,<C.
applies )C< to Christ; >GA* notes &salm /=A)?+
$ince they #eny that Jes's is 2o#, the Jehovah's Witnesses invert -ebrews !A< an# &salm /=A6 >)? to
rea# 92o# is thy throne+; 4hey F'stify this in part by J'oting *+%+ Wescott who in !<<. wrote regar#ing
&salm /=A6 that 93t is scarcely possible that 7Elohim8 >go#? in the original can be a##resse# to the :ing;
>:easonin5, /22?+ 4herefore, if elohim >go#? cannot refer to the sec'lar :ing, then a tra#itional
ren#ering 94hy throne, 1h go#; in &salm /=A6 or 94hy throne, 1h 2o#; in -eb !A< is not possible+
4heir expertLs reasoning, however, contra#icts the Jehovah's WitnessesL own statement in the previo's
paragraph where they state 9-ebrews !A< J'otes from &salm /=A6, which originally was a##resse# to a
h'man :ing of 3srael; >:easonin5, /22?+ $'ch an obvio's contra#iction is perplexing, especially in
light of the official #efinition of elohim which act'ally #i# apply to sec'lar :ings an# magistrates in the
1l# 4estament, i+e+,
D r'lers5 F'#ges, either as #ivine, representatives, at sacre# places or as
reflecting #ivine maFesty an# power, #ivine ones, s'perh'man beings incl'#ing
2o# an# angels+; >/tron5 and #ine=s, !)?
A simple rea#ing ma:es it J'ite obvio's that &salm /= #i# in fact apply to a sec'lar :ing, possibly
$olomon+ &salm /=A6 also applie# to Christ5 it has a #'al application as seen by reference to the throne
lasting forever an# ever+ 4his cannot be sai# abo't that earthly Jewish :ingLs 1l# 4estament throne at
&salm /=A6, b't can be sai# of ChristLs throne+
Even tho'gh 9throne; can refer to a seat >6atthew 2@A22?, heaven >6atthew =A@/?, or grace >-ebrews
/A!6? >/tron5 and #ine=s, !!)?, the Jehovah's Witnesses 'se it here excl'sively with reference to 9power
an# a'thority+; 4h's, for them, 92o# is thy throne; only means 2o# is the so'rce of ChristLs power,
a'thority an# :ingship >:easonin5, /22?+
While at first glance that might be tr'e, a #eeper loo: at the 'se an# application of 9throne; >2ree:
thronos? shows that 2o#Ls throne is also ChristLs throne an# if it is also ChristLs throne then it is
illogical to say 92o# is yo'r throne,; in the excl'sive sense that it is a separate power or a'thority apart
from Christ+ 3t wo'l#nLt ma:e sense+
%or example, before the !,000 year reign "evelation @A2! refers to Christ sitting #own with -is %ather
on -is throne, together+ Christ is seen as being not only at the right han# of 2o#Ls throne at "evelation
=A6 b't at )A!) the 0amb is in the mi#st of 2o#Ls throne+ An#, at "evelation 22A@, after the millennial
reign, the throne is 9of 2o# an# of the 0amb5; it is both their throne, an# 9his servants shall worship
-im; >GA*5 9sacre# service; GW4? which is a #irect reference to the 0amb or the 'nity of 2o# an#
the 0amb an# an overt #eclaration that the 0amb shares the power an# a'thority symboliEe# by the
throne which implies eJ'ality+
Jes's ill'strate# the share# eJ'ality of power an# a'thority with his 9han#,; a metaphor for the power
of 2o# >/tron5 and #ine=s, 2)!?+
2) 6y sheep hear my voice, an# 3 :now them, an# they follow me5 2< an# 3
give them eternal life, an# they shall never perish, an# no one shall snatch them
o't of my han#+ 2. 6y %ather, who has given them to me, is greater than all,
an# no one is able to snatch them o't of the %atherLs han#+ @0 3 an# the %ather
are one+ >John !0A 2)C@0?
Jes's is saying far more than the %ather an# -e share a 'nity of p'rpose, as the Jehovah's Witnesses
interpret these verses+ -aving the same p'rpose goes witho't saying+ Serse @0 is 9F'stification for v+ 2.5
it asserts 'nity of power an# reveals that the wor#s an# #ee#s of Jes's are the wor#s an# #ee#s 2o#;
>GA* notes !0, @0?+
1't of the m't'al recognition between Jes's an# his own comes the gift of
eternal life, an# the 'ltimate sec'rity of believers, that is, of those who stan#
'n#er the a'thority of Jes's >in his han#?+ 4his a'thority, an# this sec'rity, are
moreover the a'thority an# sec'rity of 2o# himself5 say QJes'sL an# yo' have
sai# Q2o#+L >C+M+ *arrett, Peake=s %ommentary, <=6?
Jes's is not simply ac:nowle#ging 'nity of power an# a'thority with 2o#+ 4o be 2o# is to have 2o#Ls
power an# a'thority inherently+ 4he ill'stration necessitates a 'nity of i#entity in the tri'ne fashion
beca'se Jes's spea:s of only one han#+ 3f no one >incl'#ing 2o#? can ta:e ChristLs sheep o't of his
han#, an# no one can ta:e these same sheep o't of 2o#Ls han# >incl'#ing Christ? there can only be one
han#, the same han#+ 4h's, Jes's co'l# rightf'lly claim that 94he %ather an# 3 are one,; not two as the
Jehovah's Witnesses arg'e, b't one, an# the same+ -ence, -ebrews !A<, 94hy throne, 1h 2o#, is
forever an# ever+;
4his is ma#e all the more evi#ent by ChristLs own proclamation that he possesses all power an#
a'thority in heaven an# earth >6atthew 2<A!<?, an# rightf'lly so beca'se as mentione# in section 2@
since there can only be one 9%irst an# 0ast; an# since both the risen Jes's an# 2o# Almighty are 9the
%irst an# the 0ast;5 an#, beca'se 9the %irst an# the 0ast; >Jes's? is also the Alpha an# the 1mega, an#
f'rthermore, beca'se at "evelation 2!A= the Alpha an# the 1mega sits on 2o#Ls throne, the throne of
power an# a'thority is that of 2o# an# the 0amb 'ltimately, as one principle+ 4he Jehovah's Witnesses
#onLt realiEe it, b't by interpreting -ebrews !A< to rea# 92o# is yo'r throne,; they ina#vertently
conce#e that Jes's is 2o#+
%ifth, this 9:ingship; or throne of power an# a'thority lasts forever an# everA
7*8't as to the $on, 9Ho'r throne, 1 2o#,
is forever an# everD, >-ebrews !A< 2reenLs 0iteral 4ranslation?
Daniel )A!/, which the Jehovah's Witnesses cite in s'pport of ChristLs :ingship an# #ominion, or r'le
an# a'thority, also ma:es it very clear that it lasts forever an# shall never be #estroye#A
-is #ominion is an everlasting #ominion which shall not pass away, an# his
:ing#om that which shall not be #estroye#+ >2reenLs 0iteral 4ranslation?
*'t even the Jehovah's Witnesses #onLt believe that+ 4heir version of Jes's Christ, the angel, has a very
limite#, narrow role to play in salvation history an# for all practical p'rposes -e is #ispense# with after
the millennial reign+ -e is not regar#e# by them as the eternal :ing of an eternal :ing#om, b't reverts
bac: to being an angel on the si#elines+ 4hey writeA
$ince sin an# #eath are to be completely remove# from earthLs inhabitants, this
also brings to an en# the nee# for Jes'sL serving as 9a helper with the %ather; in
the sense of provi#ing propitiation for the sins of imperfect h'mans+ >!Jo 2A!, 2?
4hat brings man:in# bac: to the original stat's enFoye# when the perfect man
A#am was in E#en+ A#am, while perfect, nee#e# no one to stan# between him
an# 2o# to ma:e propitiation+ $o, too, at the termination of Jes'sL 4ho'san#
Hear "eign r'le, earthLs inhabitants will be both in position an# 'n#er
responsibility to answer for their co'rse of action before Jehovah 2o# as the
$'preme J'#ge, witho't reco'rse to anyone as legal interme#iary, or helper+
>Insi5ht, !)0?
When 2o# D raise# Jes's Christ from the #ea# to spirit life in heaven D the
heavenly Jer'salem receive# him into the mi#st of her organiEation of angelic
sons in heaven, b't as the Chief 1ne among them, in the position of Archangel+
>6+ Alfs, %once&ts of Father /on and 2oly /&irit 76inneapolis, 6innesota,
1l# 4heology *oo: -o'se, !.</8, )! n+ !=2? >%once&ts?
4he Jehovah's Witnesses sho'l# probably ta:e a closer loo: at -ebrews )A2=A 9ConseJ'ently -e is able
for all time to save those who #raw near to 2o# thro'gh -im, since -e always lives to ma:e
intercession for them; "$S?+ 4his refers to the 9intercession of the exalte# Jes's, not the seJ'el to -is
complete# sacrifice b't -is eternal presence in heaven, cf+ "omans <A@/ >GA* notes -ebrews ),2=?+
$ixth, the Jehovah's Witnesses conten# that someone other than 2o# is spea:ing at -ebrews !A<,
reasoning that 92o#, thy 2o#; m'st be someone other than 2o#, 9showing that the one a##resse# is
not the most high 2o# b't is a worshipper of that 2o#,; an# therefore pres'mably cannot be 2o#
spea:ing >:easonin5, /22?+ *'t this arg'ment is wea: beca'se no mention there is ma#e of any thir#
party 9worshipping; 2o# the $on+ 3t refers to what 2o# was saying abo't the $on5 it is not the $on or
anyone else spea:ing, b't 2o# the %ather spea:ing of the $on an# emphasiEing -is #ivinity+ Chapter !
verses !, 2, =, 6, ), !0, !2 an# !@ are obvio'sly in reference to what 2o# sai#, an# it is no #ifferent at
verses < an# .+
$eventh, the %atholic *ew American Bible at John !A!< ma:es an emphatic #eclaration that the $on is
2o#A 9Go one has ever seen 2o#+ 4he only $on, 2o#, who is at the %atherLs si#e, has reveale# him+;
+he only /on 7odA while the vast maFority of later text'al witnesses have
another rea#ing, 9the $on, the only one; or 9the only $on,; the translation
above follows the best an# earliest man'scripts, mono5enes theos, b't ta:es the
first term to mean not F'st 91nly 1ne,; b't to incl'#e a filial relationship with
the %ather, as at 0: ., @< >9only chil#;? or -eb !!, !) >9only son;? an# as
translate# at Jn !, !/+ 4he 0ogos is th's 9only $on,; an# 2o#, b't not
%atherI2o#+ >GA* notes !, !<?
J0; Tho3as calle4 the resurrecte4 Jesus E(1 Lor4 an4 31 7o4H = :John
/K>/O = /.;
4he Jehovah's Witnesses also conten# that even the apostles never tho'ght that Jes's was 2o#, b't this
ignores John 20A26C2. where 4homas, after witnessing the risen Christ, calls Jes's 96y 0or# an# 6y
2o#+;
4he Jehovah's Witnesses reFect this tra#itional Christian view an# teach that 4homas tho'ght of Jes's
as no more than a special h'man occ'pying a 9position far higher; than men an# F'#ges who were
a##resse# as 9go#s; in the 1l# 4estament >see John !0A@/, @= "$5 &s <2A!C6? >:easonin5, 2!@?+ 4h's,
Jes's was 9li:e a go#; >/hould .ou Belie!e, Chapter .?+ 4hey also s'ggest 9that 4homas may simply
have ma#e an emotional exclamation of astonishment spo:en to Jes's b't #irecte# to 2o#; >ibi#+?+
%irst, this position ignores the common sense fact that Jes's ha# F'st appeare# o't of thin air, risen from
the #ea#, an# any 1l# 4estament comparison to special go#Cli:e men are woef'lly misplace#+
$econ#ly, 4homas was engage# in a #irect conversation with Jes's, not 2o# in heaven, when he 'ttere#
those wor#s+ -e answere# Jes's who replie# to him in ret'rn an# nothing in those verses remotely
s'ggests 4homas was spea:ing to the heavenly %ather or referring to -im+
Eight #ays later, his #isciples were again in the ho'se, an# 4homas was with
them+ 4he #oors were sh't, b't Jes's came an# stoo# among them, an# sai#,
9&eace be with yo'+; 4hen he sai# to 4homas, 9&'t yo'r finger here, an# see
my han#s5 an# p't o't yo'r han#, an# place it in my si#e5 #o not be faithless,
b't believing+; 4homas answere# him, 96y 0or# an# my 2o#+; >John 20A26C2.
"$S?
4hir#, calling o't 96y 2o#; in astonishment wo'l# have amo'nte# to ta:ing 2o#Ls name in vain an#
blasphemy in violation of Exo#'s 20A) an# 0evitic's 2/A!6, crimes p'nishable by #eath+
%o'rth, 4homas was f'lly cogniEant of the many miracles Jes's performe#, in a##ition to ChristLs
implicit an# explicit references to himself as 2o#+ 3t tr'ly stretches cre#'lity to thin: that 4homas
tho'ght of Jes's as nothing more or less than a res'rrecte# man+ Casting all #o'bt asi#e, 4homas :new
that Jes's was his 0or# an# his 2o#+ -is answer to Christ 9forms a literary incl'sion with the first verse
of the gospelA 9an# the Wor# was 2o#; >GA* notes John 20, 2<?+
%ifth, highly significant is 4homasL 'se of 90or#; an# the manner in which 90or#; is tie# #irectly to
2o#+ -ere, 0or# refers to 2o# in the s'preme sense beca'se there can only be 9one 0or#; accor#ing to
&a'l at ! Corinthians <A6, ) an# Ephesians /A=+ Altho'gh 0or# >2ree: kurios? has a wi#e application
an# can apply to men as a title of honor, s'ch a lower meaning of 0or# was event'ally s'perce#e# by
the higher meaning after ChristLs res'rrection, an# this is the meaning employe# by Do'bting 4homas+
>!!? -is p'rpose #i# not become clear to the #isciples 'ntil after -is
res'rrection, an# the revelation of -is Deity conseJ'ent thereon+ 4homas, when
he realiEe# the significance of the presence of a mortal wo'n# in the bo#y of a
living man, imme#iately Foine# with it the absol'te title of Deity, saying, 9my
0or# an# my 2o#,; Jn 20A2<+ 4hereafter, except in Acts !0A/ an# "ev+ )A!/,
there is no recor# that kurios was ever again 'se# by believers in a##ressing
any save 2o# an# the 0or# Jes's5 cf Acts 2A/) with /A2., @0+
>!2? -ow soon an# how completely the lower meaning ha# been s'perse#e# is
seen in &eterLs #eclaration in his first sermon after the res'rrection, 92o# hath
ma#e -im C 0or#,; Acts 2A@6, an# in the ho'se of Corneli's, 9-e is 0or# of
all,; Acts !0A@6, cf+ De't !0A!/5 6t !!A2=5 Acts !)A2/+ >/tron5 and #ine=s, !/)?
94he f'll significance of this association of Jes's with 2o# 'n#er the one appellation, 90or#,; is seen
when it is remembere# that these men belonge# to the only monotheistic race in the worl#+ 4o associate
with the Creator one :nown to be a creat're, however exalte#, tho'gh possible to &agan philosophers,
was J'ite impossible to a Jew; >ibi#+, !/), !/< >!6?+
$ixth, as we learne# earlier, >see section 2@? ascribing to both Jes's an# 2o# a role which can only be
fille# by one 9&erson; m'st lea# one to concl'#e that Jes's is 2o#+ $o, if Jes's alone is 0or# in the
highest sense, an# 2o# is 0or#, then Jes's m'st be 2o#+ 3f both 2o# an# Jes's are sovereign 0or# an#
master over all an# eternal savior, an# there can be only one s'ch 0or# over all, then conseJ'ently
Jes's m'st be 2o#+ $imilarly, 2o# is 0or# of heaven an# earth, b't Jes's also has all power an#
a'thority in heaven an# on earth+ 4hese roles are not m't'ally excl'sive as there can only be one s'ch
sovereign when rea# together+ 4herefore, Jes's was, an# is, 2o#+
2iven the above, the Christian confession 9Jes's is 0or#; at "omans !0A. ta:es on a heightene#
significance in that Jes's is ac:nowle#ge# not as mere man, or angel, b't 2o#+ 97M8'rios is the G4
representative of -eb+ Jehovah >Q01"DL in Eng+ Sersions?, see 6t /A)5 Jas =A!!; >/tron5 and
#ines,!/)?+
$eventh, &salm !!0A! ma:es all of this ab'n#antly clear+ 3t says, 9A statement of Jehovah to my 0or#A
$it at my right han#, 'ntil 3 place yo'r enemies as yo'r footstool; >2reenLs 0iteral 4ranslation?+ 4he
90or#; of this verse refers specifically to Jes's, b't this 90or#; in the -ebrew is a#onay, which is
9'se# as a proper name of 2o#, only; >/tron5 and #ine=s, 6?+ 93n the form adonay the wor# means
90or# par excellence or 90or# over all D; >ibi#+?+ 3t is 9'se# excl'sively as a #ivine name; >ibi#+, /?+
Jes's, therefore, was, an# is, 2o#, beca'se Jehovah calle# -im a#onay, 0or# over all, an# &eter also
referre# to -im as 0or# of all >Acts !0A@6?+
Eighth, one of ChristLs #isciples, $tephen, when stone# to #eath, crie# o't 90or#, Jes's, receive my
spirit; >Acts )A=.?+ Go #o'bt $tephen was familiar with Ecclesiastes !2A) 9Dan# the spirit ret'rns to
2o# who gave it; >"$S, 2reenLs 0iteral 4ranslation?+ $tephen was not beseeching an angel to ta:e bac:
his spirit, b't the Wor# who was, an# is, 2o# the $on, an# who gave $tephen his spirit an# to whom it
wo'l# ret'rn+
Ginth, when 4homas sai# W6y 0or# an# my 2o#,W he 'se# the exact wor#s that Davi# 'se# at &salm
@=A2@ with reference to 2o#, writing, WAwa:e, be vigilant in my #efense, in my ca'se, 6y 2o# an# my
0or#,W >"$S, GA*, MJS an# 2reen's 0iteral 4ranslation?+ W0or#W here is translate# from the -ebrew
adonai 'se# excl'sively of 2o#+ 4homas wo'l# never have 'se# these same wor#s when a##ressing
the risen Christ if he were F'st a man+ 4he Jehovah's Witnesses' Gew Worl# 4ranslation changes verse
2@ to rea# in part, W6y 2o#, even Jehovah+W
JO; Jesus refers to "i3self as the E# A(H which is 7o4Bs own self=4esi2nation =
:John +>0+;
Jes's ChristLs express #eclarations that he was, an# is, 2o#, are fo'n# at John <A2/, 2<, =<, an# John
!@A!.+ 4hese are the famo's 3 A6 statements where Christ not only reveale# 2o#Ls name 3 A6 >John
!)A6, 26? b't stresse# -is own #ivinity+ Christ also ma#e 2o#Ls name manifest thro'gho't his ministry
in a larger sense beyon# its common 'sage, for onama as a no'n stan#s 9for all that a 9name; implies
of a'thority, character, ran:, maFesty, power, excellence etc++, of everything that the name covers,;
>/tron5 and #ine=s, !).?+
4he significance of the 3 A6 statements can only be 'n#erstoo# in the context of Exo#'s @A!@C!=
where 2o# ma#e his name an# what it signifies :nown to 6oses #'ring the inci#ent of the b'rning
b'sh where 6oses was calle# 'pon to help lea# the 3sraelites o't of Egypt+
An# 6oses sai# to 2o#, *ehol#, 3 shall come to the sons of 3srael
an# say to them, 4he 2o# of yo'r fathers has sent me to yo'5 an#
they will say to me, What is -is name( What shall 3 say to them(
An# 2o# sai# to 6oses, 3 A6 4-A4 3 A65 an# he sai#, Ho' shall
say this to the sons of 3srael, 3 A6 sent me to yo'+ An# 2o# sai# to
6oses again, Ho' shall say this to the sons of 3srael, Jehovah the
2o# of yo'r fathers, the 2o# of Abraham, the 2o# of 3saac, an# the
2o# of Jacob, has sent me to yo'+ 4his is 6y name forever, an# this
is my title from generation to generation+ >Exo#'s @A!@C!= 2reenLs
0iteral 4ranslation?
4h's, 2o# sai# -is name is 3 A6 4-A4 >or W-1? 3 A6 >LEhyeh CLAsher CLEhyeh?, or the shortene# 3
A6+ 3 A6 4-A4 3 A6 is one of the most #ebate# phrases with respect to the -ebrew verb hayah+ A
#istinct minority of interpretations ren#er it 3CWillC*eC4hatC3CWillC*e, >"+ Alter, +he Fi!e Books of
8oses: a +ranslation with %ommentary 7Gew Hor:, W+W+ Gorton \ Company, 3nc+, 200/8, @2!?
>Books of 8oses?+
4he Jehovah's Witnesses prefer, 93 shall prove to be who 3 shall prove to be,; arg'ing that hayah
9means Qbecome,L or Qprove to be+L; 4hey claim that the reference here is not to 2o#Ls selfCexistence
b't to what he has in min# to become towar# others >Insi5ht, !2?+ *'t this is incorrect, at most a half
tr'th+
Even scholars who prefer this minority view conce#e that 9the common ren#ering of 93CA6C4-A4C3C
A6; cannot be excl'#e#,; >Alter, Books of 8oses, @2!?+ %'rthermore, 9$ince the tense system of
*iblical -ebrew by no means correspon#s to that of mo#ern English, it is also perfectly possible to
constr'e this as 93 A6 -E W-1 EGDK"E$; >ibi#+?+
3 A6 4-A4 3 A6 witho't a #o'bt represents the maFority view, the tra#itional common ren#ering, an#
hayah in this context means 9to exist,; 9to be+; 94he verb ma:es a strong statement abo't the being or
presence of a person or thing; >/tron5 and #ine=s, 6< >!a??+ 9Ex @A!/ is more than a simple statement of
i#entityA 93 am that 3 am;D is a #eclaration of #ivine control of all things >cf -os !A.? >ibi#+, 6<?+
"emember, Jes's sai# 9All power an# a'thority has been given to me; >6atthew 2<A!<?+
4he precise meaning of the #ivine name Hahweh, which stems from hayah, is li:ewise m'ch #ebate#,
>ibi#+, !0.?+ /tron5 and #ine=s #efines Hhovah >Hahweh? as 9>the? selfCExistent or Eternal,; an#
ill'strates how 2o# explaine# the meaning of 93 A6 W-1 3 A6+;
4he overall context of Jes'sL claim to be the 3 A6 was -is 9i#entity+; 3n verses 2= an# =@ the Jews as:
Jes's o'tright 9Who are yo',; an# 9Whom #o yo' ma:e yo'rself(; An# at verse /< they acc'se him of
being a $amaritan+ John <A!2C=. chronicles a heate# #ebate between Jes's, the &harisees an# other
Jews, the central iss'e being the tr'e i#entity of Christ, b't it sho'l# be note# that i#entity involves
more than a name or label+ &ersonal characteristics s'ch as origin, #estination, occ'pation or p'rpose,
associations an# age, among other things, combine to i#entify who a person is, an# it was these :in#s
of attrib'tes the &harisees an# other Jews were prying into an# how Jes's respon#e#+
4hen the Jews answere# an# sai# to -im, Do we not say well that yo' are a
$amaritan, an# have a #emon( Jes's answere#, 3 #o not have a #emon, b't 3
honor 6y %ather, an# yo' #ishonor 6e+ 9*'t 3 #o not see: my glory5 there is
1ne who see:s an# F'#ges+ 4r'ly, tr'ly, 3 say to yo', 3f anyone :eeps my wor#,
he will never ever see #eath+
4hen the Jews sai# to -im, Gow we :now that yo' have a #emon+ Abraham
#ie#, an# the prophets, an# yo' say, 3f anyone :eeps 6y wor#, he will never
ever taste of #eath+ Are yo' greater than o'r father Abraham who #ie#( An# the
prophets #ie#O Whom #o yo' ma:e yo'rself( Jes's answere#, 3f 3 glorify
6yself, 6y glory is nothing5 it is 6y %ather who glorifies me, whom yo' say is
yo'r 2o#+ An# yo' have not :nown -im5 b't 3 :now -im, an# if 3 say 3 #o not
:now -im, 3 shall be li:e yo', a liar+ *'t 3 :now -im, an# 3 :eep -is wor#+
Ho'r father Abraham leape# for Foy that he sho'l# see 6y #ay, an# he saw, an#
reFoice#+ 4hen the Jews sai# to -im, Ho' #o not yet have fifty years, an# have
yo' seen Abraham(
Jes's sai# to them, 4r'ly, tr'ly, 3 say to yo', *efore Abraham came into being, 3
A6+ 4hen they too: 'p stones that they might throw them on -im+ *'t Jes's
was hi##en, an# went forth o't of the temple, going thro'gh the mi#st of them,
an# so passe# by+ >John <A/<C=.+ 2reenLs 0iteral 4ranslation?
&revio'sly at verse !. Jes's state# that the Jews #i# not :now -im+ At verse !2 he i#entifies himself
metaphorically as 9the 0ight of the worl#+; -e trie# to explain his origin, having come from heaven
above to where he was ret'rning >verse 2@? an# he state# as one of his p'rposes conveying to the worl#
what he ha# hear# from the %ather >verse 26?+ -e also all'#e# to his age, that he was preexistent >verse
=6?+ 3t seems evi#ent, then, that the controversy centere# aro'n# who Jes's was, an# it was in response
to that series of inJ'ires that he tol# them that he was the 3 A6, 'n#erstoo# by the Jews as HahwehLs
own selfC#esignation >GA* notes <, 2/C2<?+
4he Jehovah's Witnesses ta:e an extremely narrow view an# seem to thin: that Jes's was only
referring to his preexistence at John <A=<, an# not his i#entity, going so far as to change the *ible to
rea# 9*efore Abraham came into existence, 3 have been; >GW4?+ *'t the problem there, of co'rse, is
that the *ible #oesnLt say that or come remotely close+ Jes's sai# 93 A6,; nothing more >2reenQs
0iteral 4ranslation?+ 4heir overly narrow view ignores the many repeate# references to ChristLs i#entity
which the Jews so'ght to #iscover+ %'rthermore, the Jews werenLt trying to stone -im to #eath for
being ol#, b't rather for his claim to #ivinity, to being 2o#, which amo'nte# to blasphemy 'n#er the
6osaic 0aw+
2rante#, Jes'sL claim to being the 3 A6 #i# reflect on his age, b't in a m'ch larger, preexistent eternal
sense+ *eing the eternal 3 A6 he existe# before Abraham by implication, that went witho't saying, b't
his preexistence was only one aspect of who he really was, one of -is many attrib'tes+
Jes's also referre# to himself as the 3 A6 at verses 2/ an# 2=, saying 9for if yo' #o not believe that 3
A6, yo' will #ie in yo'r sins+; $o they sai# to -im, 9Who are yo'(; 4he Jehovah's Witnesses change
this to rea# 93 A6 7he8+;
At verse 2< Jes's state# prophetically that after they ha# 9lifte# 'p the $on of man, then they wo'l#
realiEe that -e was the 93 A6+; 4he Jehovah's Witnesses also change this to rea# 93 A6 7he8+;
-ighly instr'ctive is the lac: of no'n or a#Fective complement with the 3 A6 statements >C+ M+ *arrett,
Peake=s %ommentary, <=/?+ 3t #oes not say 93 am he,; b't only 93 A6,; aw:war#, yes, b't very telling+
Even 2ree: translations of the same wor#s in the 1l# 4estament recogniEe that Jes's was employing
the title 3 A6 which Jehovah applie# to himself >9that yo' may :now an# believe an# 'n#erstan# that 3
A6;? >3saiah+ /@A!0?+
4he Jews contesting with Jes's :new exactly who he was claiming to be+ 3 A6 is 9D an expression
that late Jewish tra#ition 'n#erstoo# as HahwehLs own selfC#esignation >3s /@, !0? D Jes's is here
place# on a par with Hahweh; >GA* notes <+2/C2<?+
J,; An4 the Wor4 was 7o4 = :John *>*;
4he #ivinity of Christ the $on, that he was cons'bstantial or of the same essence as the %ather, was
formally ac:nowle#ge# at Gicaea 3 in the /th cent'ry+ 4he #ecision was in great part a response to the
flo'rishing heresy of Arianism which saw in Christ no more than a creat're, a special go#Cli:e
in#ivi#'al, s'bor#inate to 2o# Almighty in every way at all times+ At the very core of Gicaea 3 was the
co'ncilLs belief in the inescapable *iblical concl'sion that Christ the Wor# was, an# is, 2o#+ Ch'rch
#octrine evolve# from, an# revolve# aro'n#, this f'n#amental $cript'ral tr'th+ An# central to this
tho'ght was John !A! which in part states in plain lang'age that 94he Wor# was 2o#; >2reenLs 0iteral
4ranslation, GA*, "$S, GMJS?+
4he Jehovah's Witnesses an# others, reflecting Arian $'bor#inationism, interpret John !A! #ifferently+
4he Jehovah's WitnessesL Gew Worl# 4ranslation *ible rea#sA 9an# the Wor# was a go#+; A #istinct
minority of other translations conveying the same general i#ea rea#A 9an# the Wor# was #ivine; >+he
Bible 4 An American +ranslation, !.@=?, or 9an# go#li:e :in# was the 0ogos; >Das '!an5elium nach
1ohannes, !.)<?+
4he Jehovah's Witnesses base their interpretation 9the Wor# was a go#; on a; r'les of grammar, an# 6;
the overall context of the *ible+ *asically, they arg'e that even tho'gh a literal translation #oes not
incl'#e the in#efinite article 9a; before 2o#, it can an# sho'l# be inserte#, #epen#ing 'pon the context
>/hould .ou Belie!e, Chapter .?, even tho'gh a literal 2ree: ren#ering is 9an# 2o# was the Wor#; or in
English 9an# the Wor# was 2o#,; >ibi#+, Chapter !05 :easonin5, /!6, /!)?+
/tron5 and #ine=s vehemently #isagrees with this grammatical assessment+
>/? +heos is 'se# >/a? with the #efinite article, >/b? witho't >i+e+, as an
anarthro's no'n?+ >/c? 4he English may or may not have nee# of the article in
translation+ *'t that point c'ts no fig're in the 2ree: i#iom+ 4h's in Acts 2)A2@
>9of 7the8 2o# whose 3 am,;? the article points o't the special 2o# whose &a'l
is an# is to be preserve# in English+ 3n the very next verse >ho theos) we in
English #o not nee# the article, >/c? John *>* As to this latter it is 's'al to
employ the article with a proper name, when mentione# a secon# time+ >/c?
4here are, of co'rse, exceptions to this, as when the absence of the article
serves to lay stress 'pon, or give precision to, the character or nat're of what is
expresse# in the no'n+
>/c!? A notable instance of this is in Jn !A!, 9an# the Wor# was 2o#;5 here a
#o'ble stress is on theos by the absence of the article an# by the emphatic
position+ 4o translate it literally, 9a go# was the Wor#; is entirely mislea#ing+
6oreover, that 9the Wor#; is the s'bFect of the sentence, exemplifies the r'le
that the s'bFect is to be #etermine# by its having the article when the pre#icate
is amorpho's >witho't the article?+
3n other wor#s, the absence of 9a; in 9a go#; lays a #o'ble stress on an# emphasiEes theos so that it
sho'l# rea# 92o#,; ie+, 9an# the Wor# was 2o#+;
3nterestingly, in time the ch'rch fathersL overri#ing str'ggle was with the J'estion of the h'manity of
Christ, i+e+, how co'l# 2o# the $on be tr'ly h'man, not -is #ivinity+ 4he Jehovah's Witnesses ta:e the
opposite view, seeing Christ as only a man while assailing his #ivinity+ 1f co'rse the real reason the
Jehovah's Witnesses #eny the #ivinity of Christ an# re#'ce -im to 9a go#; is the context of the entire
*ible, or more precisely, their notion of their *ibleLs context >/hould .ou Belie!e, Chapter .?+ 1ne
hears that J'ite often+
*'t after examining the wea:nesses in the Jehovah's WitnessesL many arg'ments th's far, an# the
extreme #egree to which they act'ally change the *ible to accommo#ate their preconceive# notions, is
that a reasonable concl'sion( Does the context of $cript're reJ'ire 's to concl'#e that Jes's Christ was
nothing more or less than a man as they #eeply believe an# preach(
John !)A@ plays a large role in their theory+ 4here, Jes's, praying to the %ather, referre# to the %ather as
the 9only tr'e 2o#+;
An# this is eternal life, that they :now thee the only tr'e 2o#,
an# Jes's Christ whom tho' hast sent+ >"$S?
4he Jehovah's Witnesses arg'e that since Jes's was praying to the %ather he cannot be the %ather, an#
more importantly, there can only be one 9tr'e 2o#+; 4his wo'l# accor#ingly excl'#e Christ from being
that 2o#+ -owever, as explaine# in #etail above, it is the create# h'manity of Jes's >who was not 2o#?
who praye# to -is %ather+ -e was not #enying -is own #ivinity, that -e was a #ivine &erson who
ass'me# a h'man nat're+ 4he 2o#Cman was praying as man to 2o# the %ather+
%'rthermore, Christ is also referre# to as the 9tr'e 2o#; >! John =A20?+ An# as there can only be one
tr'e 2o#, as the Jehovah's Witnesses insist, then Jes's was, an# is, 2o#+
An# we :now that the $on of 2o# has come, an# has given to 's an 'n#erstan#ing that we might :now
the tr'e 1ne, an# we are in the tr'e 1ne, in -is son, Jes's Christ+ 4his is the tr'e 2o#, an# the life
everlasting+ >! John =A20 2reenLs 0iteral 4ranslation?
J+; The "ol1 Spirit is the 4ivine thir4 Person of the "ol1 Trinit1
4he -oly $pirit was Foine# with %ather an# $on as one 2o# by Christian writers very early in the first
millenni'm 7$t+ Clement of "ome >c+ .=?5 $t+ 3gnati's of Antioch >#+ !0)?8, b't the -oly $pirit #i# not
gain official recognition by the ch'rch as being #ivine an# part of the 4rinity 'ntil Constantinople 3+
Early Christian theologians in search of a #eeper 'n#erstan#ing of 2o#Ls nat're an# the wor:s of the
-oly $pirit 9gra#'ally ma#e more explicit that which was containe# only implicitly; in $cript're
>%atholic 'ncyclo&edia, .6?+
As explaine#, the Jehovah's Witnesses reFect the i#ea that the -oly $pirit is a &erson or hy&ostasis, an#
teach that it is nothing more than 2o#Ls active force, 9li:ene# to electricity, a force that can be a#apte#
to perform a great variety of operations; >/hould .ou Belie!e, Chapter <?+ 4his interpretation, however,
is wrong+
%irst, it is tr'e that in the 1l# 4estament 2o#Ls $pirit is primarily referre# to as a power 'se# to create
an# infl'ence menLs so'ls an# min#s li:e 6oses, Davi# or the prophets either temporarily or
permanently >%atholic 'ncyclo&edia, =)/?+ 3t wo'l# teach, g'i#e an# event'ally affect a moral
transformation of man:in# 'n#er the f't're Gew Covenant >ibi#+?+ 94he 14 clearly #oes not envisage
2o#Ls spirit as a person, neither in the strictly philosophical sense, nor in the $emitic sense+ 2o#Ls spirit
is simply 2o#Ls power; >ibi#+?+
3n the Gew 4estament, however, the $pirit of 2o# is both a power an# a &erson >ibi#+, =)=?+ 4he
Jehovah's Witnesses regar# the s'pporting verses as m't'ally excl'sive C the $pirit m'st be either a
power or a person, an# since it canLt be a person it m'st be a power+ -owever, $cript're rea# together
cannot accept one meaning at the expense of another, so, as in#icate# in /tron5 and #ine=s the power is
the 9&ower of the -oly $pirit; >at !62?, which is the $pirit of 2o# >"omans .A<C!! "$S?, an# Jehovah
>or 0or# "$S? is the $pirit >2 Corinthians @A!) GW4?+ 4he -oly $pirit is not simply an inert
'nthin:ing electrical c'rrent flowing from Jehovah 2o#+ 3t is a powerf'l spirit &erson+
94he revelation that the $pirit of 2o# is a &erson is gra#'al; >%atholic 'ncyclo&edia, =)=?+ 4he
maFority of G4 texts reveal 2o#Ls spirit as something, not someoneD >ibi#+?, b't 9in the $ynoptic
2ospels 7the 4rinitarian form'la in 6t+ 2<+!.8 clearly spea:s of the person of the -oly $pirit+; $o even
tho'gh in most cases 9the phrase Qspirit of 2o#L reflects the 14 notion of 9the power of 2o#,; as a
res'lt of the teaching of Christ, the #efinite personality of the 4hir# &erson of the 4rinity is clear;
>ibi#+?+
3n the Acts of the Apostles the $piritLs personality is not overtly #emonstrate# in the texts altho'gh
97t8he statement in Acts !=+2<, 9the -oly $pirit an# we have #eci#e#,; alone seems to imply f'll
personality; >ibi#+, =)=?+ &a'l 'ses the 72ree: wor# for spirit8 !/6 times+ $ometimes it means manLs
nat'ral spirit, b't more often it signifies the #ivine sanctifying power >2 Cor @+!)C!<5 2al /+65 &hil
!+!.?+ -owever, the 4rinitarian form'las employe# by $t+ &a'l >e+g+, 2 Cor !@+!@?, in#icate a real
personality; >ibi#+, =)=?+
4he personality of the -oly $pirit is very obvio's in the theology of the apostle John an# is 9very rich
in meaning; >ibi#+?+
4he -oly $pirit is the $pirit of tr'th >Jn !/+!)5 !=+265 !6+!@5 cf+ ! Jn /+65 =+6?,
an# 9another helper,; the 9&araclete; >Jn !/+!6?+ 4he $pirit is 9another; helper
beca'se, after ChristLs Ascension, he ta:es ChristLs place in assisting the
#isciples, in teaching them all that Jes's himself ha# not yet tol# them, in
revealing the f't're to them, in recalling to their min#s that which Jes's ha#
ta'ght them, in giving testimony concerning Jes's, an# in glorifying -im
>!/+265 !6+!2C!65 !=+265 ! Jn 2+2)5 =+6?+ >%atholic 'ncyclo&edia, =)=?
4he Gew 4estament contains many a##itional references to attrib'tes of the -oly $pirit that in#icate
personality s'ch as 9spea:ing, hin#ering, #esiring 7or8 #welling >Acts <+2.5 !6+)5 "om <+.?; >ibi#+,
=)=?+ 2rante#, ta:en in an# of themselves one sho'l# not a'tomatically i#entify them as personality
traits beca'se 9the same expressions are 'se# in regar# to rhetorically personifie# things or abstract
i#eas >see "om <+65 )+!)?+; -owever, in light of the above verses that clearly i#entify the -oly $pirit as
a &erson, other activities of a personal nat're reinforce the fact that the -oly $pirit is a &erson, not an
impersonal 9it; C an# most certainly not an electrical c'rrent, or a mere 9fig're of speech+;
4h's, the &erson of the -oly $pirit spea:s >Acts 2<A2=?, teaches >John !=A26?, strives with sinners
>2enesis 6A@?, comforts >Acts .A@!?, helps o'r infirmities >"om <A26?, is grieve# >Eph /A@0? an# is
resiste# >Acts )A=!? >/tron5 and #ine=s, .=, $'pplement?+
$econ#ly, the Jehovah's Witnesses reason that 97t8he -oly $cript'res tell 's the personal name of the
%ather C Jehovah+ 4hey inform 's that the $on is Jes's Christ+ *'t nowhere in the $cript'res is a
personal name applie# to the holy spirit; >:easonin5, /0)?+ 4he wea:ness in this arg'ment lies in the
fact that $cript're #oes not #isclose the personal name of the preCincarnate Wor# either >John !A!? an#
since Jes's is not an archangel, the Wor#Ls name cannot be 6ichael as they claim >see section /6 ?+ 3n
line with the Jehovah's WitnessesL logic the Wor# was not a $pirit person either beca'se we #onLt :now
-is name >base# on their ass'mption that the Wor# is completely separate from 2o#?, b't we :now that
to be 'ntr'e+ Geither are we tol# all of the personal names of all angelic spirit an# #emonic forces b't
that #oes not establish their impersonal nat'res or prove they #onLt exist+
4hir#, the Jehovah's Witnesses arg'e f'rther that 9Acts )A==, =6 reports that $tephen was given a vision
of heaven in which he saw 9Jes's stan#ing at 2o#Ls right han#+; *'t he ma#e no mention of seeing the
holy spirit >see also "evelation )A!05 22A!@?; >:easonin5, /0)?+ *'t this ignores the fact that the -oly
$pirit has manifeste# itself visibly as a #ove an# flames of fire in the past, an# is spirit an# 'nseen to
the eye in the 'naltere# form+ J'st beca'se we #onLt see angels or the Almighty #oes not mean they
#onLt exist+
Also, the Jehovah's Witnesses claim, falsely, that the $econ# Coming of Christ, the &arousia, occ'rre#
in !.!/ A+D+ an# that Jes's is present among 's to#ay altho'gh invisible+ Accor#ing to their way of
thin:ing then, Jes's is not a person either beca'se he canLt be seen+ "emember, 2o# Almighty is an
invisible spirit >Colossians !A!=? so the Jehovah's Witnesses sho'l# be caref'l in placing too m'ch
literal emphasis on $tephenLs 9vision; of 2o# in heaven, or the accompanying $pirit which, after all, is
spirit+
%o'rth, the personal nat're of the -oly $pirit is f'rther ill'strate# by Jes'sL reference to the -oly $pirit
as a 9helper; or 9a#vocate; >2ree: &araclete? who wo'l# teach, g'i#e an# spea: >John !/A!6, 265
!6A!@?+ Even tho'gh Jes's 'se# the masc'line personal prono'n with reference to the -oly $pirit, the
Jehovah's Witnesses claim that Jes's was referring to an 9it; when -e calle# the a#vocate 9he; or
9him+; 4hey writeA
Jes's spo:e of the holy spirit as a 9helper,; an# he sai# it wo'l# teach, g'i#e,
an# spea:+ >John !/A!6, 265 !6A!@? 4he 2ree: wor# he 'se# for helper >&a4
ra=kle4tos? is in the masc'line gen#er+ $o when Jes's referre# to what the helper
wo'l# #o, he 'se# masc'line personal prono'ns+ >John !6A), <? 1n the other
han#, when the ne'ter 2ree: wor# for spirit >pne'matic? is 'se#, the ne'ter
prono'n 9it; is properly employe#+
6ost 4rinitarian translators hi#e this fact, as the Catholic Gew American *ible
a#mits regar#ing John !/A!)A 94he 2ree: wor# for Q$piritL is ne'ter, an# while
we 'se personal prono'ns in English >Qhe,L Qhis,L QhimL?, most 2ree: 6$$
7man'scripts8 employ Qit+L
$o, when the *ible 'ses masc'line personal prono'ns in connection with &a4ra4
kle4tos at John !6A), <, it is conforming to r'les of grammar, not expressing a
#octrine+ >/hould .ou Belie!e, Chapter <?
3t sho'l# first be note# that since the Gew American *ible 9a#mits; the 2ree: wor# for $pirit is ne'ter
theyLre not hi#ing that fact at all+ An# what the c'rrent Gew American *ible act'ally states is that
9While it has been c'stomary to 'se masc'line personal prono'ns in English for the A#vocate, the
2ree: wor# for 9spirit; is ne'ter, an# the 2ree: text an# man'script variants fl'ct'ate between the
masc'line an# ne'ter prono'ns; >GA* notes John !/A!)?+ 4herefore, there is no grammatical
prohibition against referring to the -oly $pirit as 9he; or 9him; vers's 9it+; 3t can be eitherIor+
A literal ren#ering of 9he; at John !=A26 is 9that one; >2ree: ekeinos?, an# sho'l# not be translate# as a
gen#erCne'tral 9it+; Accor#ing to /tron5 and #ine=s, 9ekeinos #enotes 9that one, that person;5 its 'se
mar:s special #istinction, favorable or 'nfavorable5 this form of emphasis sho'l# always be note#5D;
>/tron5 and #ine=s, <0?+ 4h's, the Jehovah's Witnesses have it bac:war#s+ 4he 9it; is a 9he; or a 9him,;
a &erson, not the other way aro'n#+
4his is f'rther ill'strate# by ! John 2A!, which the Jehovah's Witnesses forgot to bring to yo'r attention
in their p'blication 9/hould .ou Belie!e in the +rinity3; 4here, John refers to Jes's as an
a#vocateIhelper or &araclete also+ 3t provi#es in relevant part 9An# if anyone sins, we have an a#vocate
>&aracletos? with the %ather, Jes's Christ the righteo's; >2reenLs 0iteral 4ranslation?+
4h's, both Jes's an# the -oly $pirit are referre# to as a#vocateIcomforterIhelper >&araclete? yet
accor#ing to the Jehovah's WitnessesL r'les of grammar Jes's is not a person b't a gen#erCne'tral 9it+;
%or that matter, Jehovah who canLt be proven to be male or female wo'l# also be an 9it; altho'gh
clearly personifie# as 9-im; an# 9%ather; thro'gho't the *ible+ 4hat goes for angels as well who,
tho'gh being gen#erCne'tral are similarly regar#e# as spirit persons, not electrical c'rrents+ 4he -oly
$pirit is the &araclete, the a#vocate, the co'nselor an# comforter, an# in the relevant context a 9&erson;
>hy&ostasis?5 the thir# &erson of the -oly 4rinity+
%ifth, ! Corinthians 2A!0, !! ill'strates a #istinctiveness of the -oly $pirit compare# to 2o# >tho'gh
not in#epen#ent of 2o#?, an# an intellect'al ability to probe the tho'ghts of 2o#, something a c'rrent
of electricity is most li:ely not capable of #oing+
%or the $pirit searches everything, even the #epths of 2o#+ %or what person
:nows a manLs tho'ghts except the spirit of the man which is in him( $o also
no one comprehen#s the tho'ghts of 2o# except the $pirit of 2o#+
J.; Earl1 Trinitarianis3 in the patristic ti3es :/4 = -th centuries;
-K; The Jehovah's Witnesses reNection of so=calle4 ESatanic
Trinitarianis3H is 6ase4 on 3ischaracteriFations an4 a flawe4
un4erstan4in2 of the 4octrine of the Trinit1 which 4evelope4 in response
to heretical Arianis3 in the -th centur18
94he #octrine of the 4rinity emerge# as theologians of the early ch'rch trie# to reconcile the revelation
of 2o# in Jes's Christ with the conviction of the 'nity of 2o# that #ominates the -ebrew script'res;
>)(ford, !20)?+ 4he #ivinity of Christ is base# on strong script'ral s'pport an# it is this f'n#amental
tr'th which forms a cornerstone of the 4rinity #octrine an# Christian faith >%atholic 'ncyclo&edia,
.@2?+
4he notion of ChristLs #ivinity met with consi#erable opposition by heretics before an# after the
ch'rchLs official en#orsement an# acceptance at the co'ncil of Gicaea in @2= A+D+ >Gicaea 3?+ 4he
#ivinity of Christ was so patently obvio's an# logically inescapable the co'ncil co'l# #raw no other
concl'sion at Gicaea 3, b't not witho't a fight+ 4hey accepte# the *ible for what it sai# explicitly an#
implicitly, f'lly aware of the role faith playe#, an# h'mbly conce#ing that concept'al #iffic'lties were
part of the 9mysteries of their religion; >! 4imothy @A!6 "$S?+
-*; The Arian "eres1 = The Jehovah's Witnesses teach -th centur1 Arian
Su6or4inationis3 an earl1 heres1 con4e3ne4 at $icaea #8
6ost Jehovah's Witnesses are 'naware that their conception of Christ is an a#aptation an# res'rrection
of /th cent'ry Arian $'bor#inationism an# theories propo'n#e# by earlier Ebionite heretics >%atholic
'ncyclo&edia, .!.?+ 3n @!<, Ari's, a priest of *a'calis, propo'n#e# the #octrine that Christ is not f'lly
#ivine >)(ford, !20.5 'ncyclo&edia of :eli5ion, =/?+ 9Ari's asserte# that the $on was a perfect
creat're, at most a :in# of #emigo# s'bor#inate# to the %ather; >'ncyclo&edia of :eli5ion, 20?+
4he %ather alone, Ari's arg'e#, D is 'ngenerate, so'rce witho't so'rce, selfC
existent+ 4herefore the %ather alone is tr'ly eternalD+ >%atholic 'ncyclo&edia,
2.)?
9Jes's m'st be a creat're, albeit one who was exalte# an# achieve# 'nion with
2o#+ D Ari's insiste# Qthere was when he was not+L Ari's was simply f'lfilling
the $toicCshape# logic of trinitarian reflection prior to 1rigen, for he ass'me#
that the expresse# wor# of 2o# >the $on? was inferior to the inherent reason of
2o# >the %ather?+ >)(ford, !20.?
$'bor#inationism s'ggests 9D that the %ather is somehow prior to the $on an#
the $pirit+ D 3t was this ten#ency, p'rs'e# by Ari's an# others, which the
Gicaene an# Constantinopolitan cree#s set o't to avoi#+ >)(ford, !2!!?
9Ari's conce#e# that Christ was #ivine5 b't only in a translate# fig'rative sense of the term+ 3n other
wor#s, -e is not literally #ivine at all+ -e is the most exalte# of 2o#Ls creat'res, a'thoriEe# by 2o# to
be -is agent in the wor: of creation, an# a#opte# as -is $on+ 4he Wor#, then, was specifically #ifferent
from the %ather+ -e is a secon#ary #eity, s'bor#inate in nat're to, not the eJ'al of the %ather D+ %rom
Ari'sL viewpoint, ChristLs coming signifies nothing more noteworthy than the arrival of another
creat're, the #ecent of a #emi'rge into flesh; >%atholic 'ncyclo&edia .!.?+
$emiCArianism ta'ght that Jes's Christ is a go# s'bor#inate to the %ather, which is precisely what the
Jehovah's Witnesses teach as reflecte# in their translation of John !A!, 9An# the Wor# was a go#;
>GW4?, not the 92o#; of mainstream Christianity+
With minor mo#ifications, the similarities between Arianism an# the Jehovah's WitnessesL theory on the
nat're of Christ are stri:ing+ 4heir conception of Christ is not a 'niJ'e revelation by the societyLs
fo'n#er Charles 4aEe "'ssell b't reaches bac: !,600 years to the first cent'ries+ 4he Jehovah's
Witnesses teachA
Jes's, >was? no more an# no less than a perfect h'man+ >/hould .ou Belie!e,
Chapter 6?
Jes's was a create# spirit being D+ -aving been create# by 2o#, Jes's is in a
secon#ary position in time, power, an# :nowle#ge+ >ibi#+?
>2o#? create# the preh'man Jes's #irectly+ 4h's, Jes's ha# a beginning an#
co'l# never be coeJ'al with 2o# in power an# eternity+ >ibi#+?
Got only is Almighty 2o#, Jehovah, a personality separate from Jes's b't -e is
at all times his s'perior+ Jes's is always presente# as separate an# lesser, D+
>/hould .ou Belie!e, Chapter <?+
3n every perio# of his existence, whether in heaven or on earth, his speech an#
con#'ct reflect s'bor#ination to 2o#+ 2o# is always the s'perior, Jes's the
lesser one who was create# by 2o#+ >/hould .ou Belie!e, Chapter )?
-/; Earl1 Trinitarian thou2ht> $icaea # proclai3s ChristBs 4ivinit1
coeternit1 an4 consu6stantial natureG that he is of the sa3e su6stance as
7o48 Christ 3ust 6e 4ivine in or4er to 6rin2 a6out 3an?in4Bs salvation8
3n con#emning Ari's, Gicaea 3 proclaime# 9ChristLs 'neJ'ivocal #ivinity; >%atholic 'ncyclo&edia,
2.<?+ 9D the $on is in#ee# begotten, b't begotten, not ma#e5 he is of the s'bstance of the %ather, tr'e
2o# of tr'e 2o#5 he is 'ncreate#, eternal, nor was there ever when he was not; >ibi#+?+
94o precl'#e once an# for all the Arian eJ'ivocation on the concept of tr'e #ivinity they intro#'ce# a
spec'lation, an explanatory #evice of their own+ 4his was the famo's 9cons'bstantial;A 4he Wor# is
tr'ly 2o# in the sense that he is cons'bstantial, that he is of the same s'bstance as the %ather; >ibi#+?+
Coeternity was 'neJ'ivocally asserte#, all manner of creat'reChoo# #efinitely excl'#e# an# eternal
generation of the $on was firmly establishe# >ibi#+, 2.<?+ A #iffic'lty, however, remaine# with the term
9of the same s'bstance+;
3s 9same; 'se# here in the generic or n'merical sense( 3s the Wor# of the same
s'bstance as the %ather in the way that John is of the same s'bstance as &a'l C
as both belong to the same species( 1r is -e of the same s'bstance as the
%ather in the way that cannot be exten#e# to John an# &a'l, or to any finite
being, the way of simple i#entity( 3n terms of obFective implication, of co'rse,
Gicaea 3Ls 9sharing the same s'bstance; has to be the latter+ 4he 2o#hea# is not
a species, nor a general class a#mitting #istrib'tion among in#ivi#'als+ Knless
the son possesse# the entire 2o#hea#, the >J'asiC? n'merically an# i#entically
same 2o#hea# as the %ather, -e co'l# not be tr'ly 2o# an# to #efine -is
'neJ'ivocally tr'e #ivinity was precisely Gicaea 3Ls p'rpose+ >ibi#+, 2.<, 2..?
Athanasi's of Alexan#ria >c+ 2.6 C @)@? emerge# as the arch #efen#er of Gicaea 3 an# for him the
9iss'e was abo't salvationA the $on co'l# only save if he was f'lly #ivine, for no creat're co'l# save;
>)(ford, !20.?+
-J; The li2ht 2ets 6ri2hter> for3ulation of the triune nature of 7o4 un4er
#renaeus Tertullian an4 the Cappa4ocian fathersG how is 7o4 one an4
how is 7o4 three?
4he early ch'rch fathersL recognition of the tri'ne nat're of 2o# can be trace# bac: to 3renae's an#
f'rther artic'late# by 4ert'llian who state#A 94he #ivine 'nity is #ispose# 7#istrib'te#8 into 4rinity;
>%atholic 'ncyclo&edia, 2.)?+ 4ert'llian intro#'ce# 9persona; as the 0atin ren#ering of hy&ostasis
>2ree:? to express the #istinctiveness of the three persons >)(ford, !20<?+ 9$'bstance conveys the
reality share# by the three persons, which expresses the 'nity of the three persons; >ibi#+?+
4ert'llian #isplaye# a goo# sense of the manner in which 2o# is one, an# the way in which he is at the
same time threeA
2o# is in#ee# threeA in gra#e or or#er, in appearance or aspect, b't with a realist
connotation, an# in manifestation5 b't in s'bstance >granting an in#ecisiveness
in 4ert'llianLs 'se of the term?, in power, 2o# is perfectly one+ >%atholic
'ncyclo&edia, 2.)?
4he Wor# stan#s forth an# is other than the %ather tho'gh still within the
2o#hea# in the manner s'ggeste# by h'man reflection, as internal #isco'rse is
in some sense another, a secon# in a##ition to oneself, tho'gh yet within
oneself+ >ibi#+, 2.6?
4he Cappa#ocians #efen#e# the i#entity of s'bstance b't emphasiEe# three #istinct hy&ostasis or
persons >ibi#+, @0!?+ 4hey 9D ma#e a clear #istinction between hy&ostasis an# ousia >ro'ghly
eJ'ivalent to partic'lar an# 'niversal? D+ >'ncyclo&edia of :eli5ion, ==?+
--; The "ol1 Spirit is reco2niFe4 as part of the Trinit1 an4
consu6stantial8 The Father Son an4 "ol1 Spirit are one in 6ein2 three
hy&ostasis8
3n @<! Constantinople 3 exten#e# the concept of cons'bstantiation to the #ivinity of the -oly $pirit, the
thir# person of the 4rinity >%atholic 'ncyclo&edia, 2.)? an# enthrone# Gicaea 3Ls teaching >ibi#, 2..?+
94he faith that emerge# from the co'ncil was a Cappa#ocian one C the three #ivine persons 'nite# in
one #ivine s'bstance; >)(ford, !20.?+ %ather, $on an# -oly $pirit are one in being, three hy&ostasis
>%atholic 'ncyclo&edia, 2..?+
4he tome of Constantinople 3 expresse# in s'fficiently clear an# simple
lang'age what wo'l# forever afterwar# stan# as the 4rinitarian #ogma+ An#
what the form'lation really amo'nte# to was a sol'tion to the problem of
pl'rality within the 'niJ'e, 'n#ivi#e# 2o#hea#+
After so long a reflection an# contest, the sense in which 2o# is one became
fixe# in the Christian conscio'snessA %ather, $on, an# -oly $pirit are
cons'bstantial, one 2o#hea#, one power, one s'bstance, of eJ'al #ignity an#
maFesty5 b't in three perfect hy&ostasis or &ersons+ >%atholic 'ncyclo&edia,
2..?
-0; West@East = Latin@7ree? Split
Kn:nown to many, there is to this #ay a significant theological split or #ivergence between the western
>0atin? "oman Catholic ch'rch an# eastern >2ree:? 1rtho#ox ch'rch with respect to at least one aspect
of the 4rinity+ 2enerally spea:ing, whereas the eastern theological approach places more emphasis on
the hy&ostases >three persons?, ie+ 94rinity in 'nity,; western 0atin theology emphasiEes the #ivine
nat're, or 9'nity in 4rinity; >'ncyclo&edia of :eli5ion, ==?+ 4he Jehovah's WitnessesL theories vag'ely
resemble eastern 2ree: theology rather than the 0atin west >tho'gh not in terms of the eternal nat're of
the three &ersons an# more?+
4he 2ree: approach can be represente# by a lineA 2o#hea# originates with the
%ather, emanates towar# the $on, an# passes into the -oly $pirit who is the
bri#ge to the worl#+ 2ree: theology >following the Gew 4estament an# early
Christian cree#s? retains the 9monarchy; of the father who as sole principle of
#ivinity imparts 2o#hoo# to $on an# $pirit+ 4he 2ree: approach ten#s towar#
s'bor#inationism >tho'gh har#ly of an ontological :in#? or, in some versions, to
tritheism since in 2ree: theology each #ivine person f'lly possesses the #ivine
s'bstance+
4he 0atin approach can be represente# by a circle or triangle+ *eca'se the
emphasis is place# on what the #ivine persons share, 0atin theology ten#s
towar# mo#alism >which obsc'res the #istinctiveness of each person?+ >ibi#+,
==?
Also, in the West the -oly $pirit procee#s from both the %ather an# the $on as one principle >filo;ue?,
b't in the East it procee#s from the %ather an# passes thro'gh the $on+
*eca'se 9the three persons together an# inseparably >tho'gh witho't mingling or conf'sion? bring
abo't salvation an# #eification, an# beca'se the one 2o# is worshippe# as %ather, $on, an# $pirit, no
#ivine person is inferior to any other person+ Altho'gh 'n#ivi#e#, 2o# exists as the p're relationality of
love given an# receive#; >ibi#+, =6?+ %'rthermoreA
D all wor:s of the tri'ne 2o# a# extra are in#ivisibly one D+ 4he #ecree of the
Co'ncil of %lorence >!//2? that 9everything in 2o# is one except where there is
opposition of relation; was regar#e# as a final answer to tritheism >belief in
three go#s?, Arian s'bor#inationism >ontological hierarchy of persons?,
$abellian mo#elism >no real #istinctions 9in; 2o#?, an# 6ace#onianism >#enial
of the #ivinity of the -oly $pirit?+ >ibi#+, =6?
94rinitarian theology is par excellence the theology of relationship+ 3ts f'n#amental principle is that
2o#, who is selfCcomm'nication an# selfCgiving love for 's, is from all eternity love perfectly given
an# receive#+ 4he tra#itional form'la 92o# is three persons in one nat're; compactly expresses that
there are permanent feat'res of 2o#Ls eternal being >an# three persons? that are the ontological
precon#ition for the three #istinct manners of 2o#Ls tripersonal activity in the worl# >as %ather, $on an#
$pirit?; >ibi#+, ==?+
Whatever is other, #istinct, pl'ral, personal, an# proper in the 2o#hea# is
excl'sively a matter of relationship+ %ather, $on an# $pirit #o not #iffer as 2o#,
b't in the way each is 2o# with respect to the others+ Each has an# is the #ivine
nat're, b't each has it #ifferentlyA the %ather from -imself, the son from the
%ather, the $pirit from both the %ather an# the $on+ 2o#, then, is one in
s'bstance, three in &erson, an# what is significant abo't this #istinction, what
ma:es it nonCcontra#ictory, is that what is personal in the 2o#hea# is not
something absol'te, b't something p'rely relative+ >Co'ncil of %lorence, !//2?+
>%atholic 'ncyclo&edia, @0@?
-O; Jesus Christ is not (ichael the Archan2el as the Jehovah's Witnesses
teach8
0ittle :nown to most people is that the JehovahLs Witnesses believe an# teach that Jes's Christ is an
angel, 6ichael the Archangel to be precise >:easonin5, 2!<5 Insi5ht, !0<, !=6, @.@C@./?+ 4hey base
this on Daniel !0A!@, !2A!5 J'#e .5 ! 4hessalonians /A!65 "evelation !2A)C!2, !.A!!C!65 an# John !2A@!
>:easonin5, 2!<?, b't none of these verses come remotely close to overt'rning the context of *ible
teaching or convert 2o# the $on into an angel+
Kn#erstan#ably this little piece of information is #ownplaye#, an# for goo# reason+ 3tLs tr'ly min#C
boggling an# ca'ses most Christians to pa'se an# ta:e a #eep breath+ 3ncre#ible as it may seem, their
preincarnate Jes's was a create# angel, then became nothing more than man, an# after his res'rrection
an# exaltation ret'rne# to being an angel, b't a type of s'per angel, higher an# more glorifie# than all
the other angels >%once&ts, 6=C)@?+ *'t they are wrong abo't this as well+
%irst, the strongest proof that Jes's was not an angel is fo'n# in the pages yo' F'st rea#+ %or all of the
reasons that Jes's was, an# is, 2o#, those $cript'ral tr'ths a'tomatically excl'#e -im from being an
angel+ 4o reiterate F'st a few, an# witho't intentionally #enigrating any angels who might be watching,
the Wor# was eternal, b't angels are create#+ 4he Wor# was before all things, b't angels are create#+
4he Wor# create# all things, b't that wo'l# have incl'#e# -imself if -e was an angel+ 4he list is
en#less, an# at some point, common sense m'st prevail here+
$econ#ly, an# to repeat a point ma#e earlier, 9Jes's Christ is the same yester#ay, an# to#ay, an#
forever; >-ebrews !@A< GW4?+ -e cannot have been a preexistent angel who change# completely into
mere flesh, an# then reverte# bac: to heaven as an angel+ 1n the other han#, there is no s'ch ra#ical
change in the 4rinitarian Christian worl# where the preexistent Wor# was 2o# the $on, remaine# 2o#
the $on #'ring -is earthly soFo'rn, an# contin'e# as 2o# the $on after the res'rrection an# ascension+
-e never stoppe# being #ivine+
4hir#, when John fell #own to worship at the feet of the angel at "evelation 22A<,., the angel warne#
him not to an# tol# him to worship 2o# instea#+ $ince the act of worship m'st only be #irecte# to 2o#,
an# 2o# at -ebrews !A6 sai# with respect to the $on, 90et all the angels worship -im; >GA*?, Jes's
obvio'sly m'st be 2o#+ 4here are several other examples of people worshipping Jes's, s'ch as -is
#isciples prior to -is ascension >6atthew 2<A!) GA*? an# when -e restore# the blin# manLs vision
>John .A@< GA*?+
4he 2ree: wor# 'se# for 9worship; is &roskuneo, an# can mean 9to ma:e obeisance, #o reverence to;
an# 9is the most freJ'ent wor# ren#ere# Qto worshipL; >/tron5 and #ine=s, 2!/?+ $ince the JehovahLs
Witnesses #o not believe that Jes's is 2o#, they 'se 9obeisance; or 9homage; or 9reverence;
thro'gho't the *ible when s'ch con#'ct is #irecte# to Christ+ 2rante#, falling #own to oneLs :nees
alone might not eJ'ate to worship, an# 'ltimately it is a matter of the heart, b't who :nows what the
heart is feeling( With respect to Gew 4estament worshipers, one can only #etermine that thro'gh
circ'mstantial evi#ence an# the context of the *ible+
4he JehovahLs WitnessesL *ible shows no one 9worshipping; Christ5 they #o obeisance or pay homage,
b't after all that yo' have rea# th's far, #o yo' really believe that( Can yo' honestly say that Jes's
Christ was F'st an angel in light of everything -e sai# abo't -imself, an# other peopleLs testimony, an#
the many miracles that -e performe#( 1f co'rse not+
3n the final analysis the JehovahLs Witnesses have no legitimate script'ral 9context; to rely on, no
rational basis for their interpretation, an# no F'stification for altering 2o#Ls wor# as they have #one
here an# elsewhere+ 4he angels were tol# to worship Jes's an# they #i#, along with -is #isciples+ An#
as for the blin# man who regaine# his sight, he #i#nLt simply pay his respects, he #roppe# to the gro'n#
an# worshippe# Jes's as one wo'l# anticipate+
%o'rth, verses =C!/ in the first chapter of -ebrews is #evote# to clarifying with great specificity that
the $on is not an angel, b't 2o#+ -ebrews !A!C!/ >GA*? states in f'llA
C"APTE! *
! 3n times past, 2o# spo:e in partial an# vario's ways to o'r ancestors thro'gh
prophets5 2 in these last #ays, he spo:e to 's thro'gh a son, whom he ma#e heir
of all things an# thro'gh whom he create# the 'niverse,
@ who is the ref'lgence of his glory,
the very imprint of his being,
an# who s'stains all things by his mighty wor#+
When he ha# accomplishe# p'rification from sins,
-e too: his seat at the right han# of the 6aFesty on high,
/ far s'perior to the angels as the name he has inherite# is more excellent than
theirs+
## T"E SO$ "#7"E! T"A$ T"E A$7ELS
(essianic Enthrone3ent = %or to which of the angels #i# 2o# ever sayA
9Ho' are my son5 this #ay 3 have begotten yo';(
1r againA
93 will be a father to him, an# he shall be a son to me;(
6 An# again, when he lea#s the first born into the worl#, he saysA
90et all the angels of 2o# worship him,;
) 1f the angels he saysA
9he ma:es his angels win#s an# his ministers a fiery flame;5
< b't of the $onA
9Ho'r throne, 1h 2o#, stan#s forever an# ever5
An# a righteo's scepter is the scepter of yo'r :ing#om+
. Ho' love# F'stice an# hate# wic:e#ness5 therefore 2o#, yo'r 2o#, anointe#
yo' with the oil of gla#ness above yo'r companions;5
!0 an#A
9At the beginning, 1 0or#, yo' establishe# the earth,
An# the heavens are the wor:s of yo'r han#s+
!! 4hey will perish, b't yo' remain5
an# they will all grow ol# li:e a garment+
!2 Ho' will roll them 'p li:e a cloa:,
an# li:e a garment they will be change#+
*'t yo' are the same, an# yo'r years will have no en#+
!@ *'t to which of the angels has he ever sai#A
9$it at my right han# 'ntil 3 ma:e yo'r enemies yo'r footstool;(
!/ Are they not all ministering spirits sent to serve, for the sa:e of those who
are to inherit salvation(
6'ch of chapter ! has been #ealt with in previo's sections an# will only be s'mmariEe# briefly here+
4he Christ is 2o# the $on an# not an angel for the following reasons, to mention a fewA
a; At -ebrew !A@ the $on is calle# 9the very imprint of his being+; A literal
translation says that Christ is 9the express image of -is essence; >2reenLs
0iteral 4ranslation?+ -ere, 9image; >2ree: charaktar? #enotes that the $on is
9literally eJ'al to 2o#,; of whose essence he is the imprint+ 3t is the fact of
complete similarity which this Wor# stresses; >/tron5 and #ine=s, 26.?+ Clearly,
Christ co'l# not have been create# an# most certainly was not an angel beca'se
either way -e wo'l# not be literally eJ'al to 2o#, b't m'ch less >see section
2<?+
6; -ebrews !A/ states that the $on is 9far s'perior to the angels as the name he
has inherite# is more excellent than theirs+; 4his means, among other things,
that -e is s'perior in the sense of not being an angel at all beca'se he is in a
class of -is own >not create#? an# beca'se at verse 6 we learn that 2o# sai#,
90et all the angels of 2o# worship him+; As explaine# above, it is 2o# alone
who m'st be worshippe#+
c; 4his is s'pporte# by the famo's verse < where 2o# spea:ing of -is $on sai#,
9Ho'r throne, 1h 2o#, stan#s forever an# ever5
An# a righteo's scepter is the scepter of yo'r :ing#om;
>see section @/ for a #etaile# analysis?+
4; $pea:ing to the $on in the thir# person >selfCcomm'nication within the
4rinity?, verse !0 is an 1l# 4estament passage #irecte# to 2o# Almighty b't
9re#irecte# to Jes's; >GA* notes !, <C!2?A
At the beginning, 1 0or#, yo' establishe# the earth,
An# the heavens are the wor:s of yo'r han#s+
!! 4hey will perish, b't yo' remain5
an# they will all grow ol# li:e a garment+
!2 Ho' will roll them 'p li:e a cloa:,
an# li:e a garment they will be change#+
*'t yo' are the same, an# yo'r years will have no en#+
e; Serse !@ J'otes &salm !!0A! where Jehovah refers to Jes's as
adonay, a title 'se# excl'sively for 2o#+
As strong as this evi#ence is, the JehovahLs Witnesses #onLt rea# -ebrews !A!C!/ the same way, b't
believe that any implication of ChristLs s'periority an# #istinction from the angels means only that he
was higher than all the other angels, in a s'perior position visC`Cvis the angels, tho'gh still an angel
himself5 a s'per angel+ 4hey also teach that many of those spea:ing in chapter ! were worshippers of
2o#, not 2o# himself+ *'t the clear lang'age spea:s for itself+
%ifth, the JehovahLs Witnesses attempt to shore 'p their rea#ing of these verses by arg'ing that
accor#ing to the verse following verse /, the $on m'st be an angel beca'se both angels an# the $on are
calle# $ons of 2o#+ 3f the $on is completely #ifferent from the angels, then angels are not $ons of 2o#+
A Watchtower textboo:, in commenting on the verse followin5 -ebrews !A/
>wherein the $on is #isting'ishe# from angels?, saysA 9*'t the fact that Jes's
Christ is here #isting'ishe# from the other angels #oes not mean that he is not
also an angel of 2o#5 otherwise, the fact that Jes's Christ is here #isting'ishe#
as the $on of 2o# wo'l# mean that the other angels are not sons of 2o#+ Jes's
Christ is here #esignate# 2o#Ls $on, not in contrast with the angels, b't in
contrast with the previo's prophets, by means of whom 2o# 'se# to spea: to
men+ CC -eb+ !A!C@ >%once&ts, )2?
As a preliminary matter, there is nothing in verses !C@ that even remotely s'ggests that the inspire#
writer of -ebrews in chapter ! was contrasting 2o# the $on with 1l# 4estament prophets+ 4his is p're
fabrication+ "ea# it caref'lly, an# then ta:e a close loo: at verse / which sets the stage for all of the
9contrasting; verses that followA
! 3n times past, 2o# spo:e in partial an# vario's ways to o'r ancestors thro'gh
prophets5 2 in these last #ays, he spo:e to 's thro'gh a son, whom he ma#e heir
of all things an# thro'gh whom he create# the 'niverse,
@ who is the ref'lgence of his glory,
the very imprint of his being,
an# who s'stains all things by his mighty wor#+
When he ha# accomplishe# p'rification from sins,
-e too: his seat at the right han# of the 6aFesty on high,
/ far s'perior to the angels as the name he has inherite# is more excellent than
theirs+
4he s'perior $on is contraste# with inferior angels in verse / an# all following verses, not prophets+
%'rthermore, their logic is 'ns'stainable+ 3t is illogical to say that beca'se angels are calle# sons of 2o#
an# Jes's is the $on of 2o# then Jes's m'st be an angel+ 4hat is what they are arg'ing, b't it ignores
verse = which ma:es it very clear that Jes's the $on of 2o# is completely #ifferent from angels who
are calle#, fig'ratively, sons of 2o#+
= %or to which of the angels #i# 2o# ever sayA
9 Ho' are my son5
4his J'estion in effect means that angels are not his sons in the same way Christ is -is $on+ Angels are
not 9-is $on+;
A##itionally, since the nation of 3srael is also calle# 2o#Ls 9son; at -osea !!A!, that wo'l# ma:e
h'mans angelic beings as well accor#ing to the JehovahLs WitnessesL line of tho'ght, b't they arenLt+
-'mans >3srael? are lower than angels > -ebrews 2A)? tho'gh calle# sons of 2o# yet in a completely
#ifferent sense an# class, F'st li:e angels are lower than Christ who is s'perior, who #wells in a nonC
angelic class of one, as 2o# the $on, who was an# is 2o#+
-,; Conclusion
4he JehovahLs Witnesses insist that the 4rinity is a wor: of $atan the Devil >/hould .ou Belie!e,
Chapter !0? an# is invali# beca'se it is a mystery >ibi#+, Chapter !?+ An#, as 2o# is not a 2o# of
conf'sion >! Corinthians !/A@@5 ibi#+? -e wo'l# not permit s'ch a conf'sing #octrine beca'se it wo'l#
prohibit the tr'e worship of -im >ibi#+?
%irst, their reliance on ! Corinthians !/A@@ is misplace# beca'se the 9conf'sion; there was in reference
to or#er #'ring ch'rch meetings, those spea:ing o't of t'rn, an# those spea:ing in tong'es+ $econ#ly,
the mere fact that the 4rinity #octrine is mysterio's in some ways, as is 2o# -imself for that matter,
#oesnLt invali#ate the #octrine+ After all, &a'l is one of the 9stewar#s of the mysteries of 2o#; >!
Corinthians /A!?+ -e spea:s to 4imothy of the 9mystery of the faith; >! 4imothy @A.?, an# the 9mystery
of o'r religion; >! 4imothy @A!6?+ Even &eter referre# to some of &a'lLs writings as #iffic'lt to
'n#erstan# >2 &eter @A!6? b't that #i#nLt ma:e &a'l wrong+
As #iffic'lt as the 4rinity might appear to some, remember that certain aspects li:e the hypostatic 'nion
are ta:en on faith gro'n#e# in reason, b't faith is not a ba# thing, it is a goo# thing, 9%or by grace yo'
were save# thro'gh faith5 an# this is not yo'r own #oing, it is the gift of 2o# C not beca'se of wor:s,
lest any man sho'l# boast; >2 Ephesians 2A.?+ 3f faith has no role in the Christian worl#, belief in the
res'rrection of Christ wo'l# be nonexistent an# salvation impossible to achieve+
3t is reasonable to have faith in the 4rinity #octrine+
4his inability to 9:now 2o# entirely; >pres'mpt'o's in itself? #i# not hin#er the ancients li:e Goah,
Job, Abraham, 3saac an# 6oses from worshiping -im before the 6osaic 0aw was han#e# #own+ 4he
tri'ne nat're of 2o# wasnLt more f'lly explaine# 'ntil Christ arrive#, so even the 1l# 4estament Jews
#i#nLt 9:now 2o#; as Christ reveale# -im, b't that #i# not prevent the 3sraelites from worshiping 2o#+
An# F'st beca'se wrapping yo'r min# aro'n# the #octrine of the 4rinity might challenge yo', that in
itself #oesnLt mean it is a false teaching, beca'se itLs not+
3f yo'Lre still convince# that the JehovahLs Witnesses are 2o#Ls one an# only tr'e organiEation an# that
they #isseminate the tr'th, please rea# the two accompanying papers entitle# *; ,hy the 1eho!ah=s
,itnesses are wron5 in teachin5 that 1erusalem was destroyed in C?7 BA%A and that 1esus= /econd
%omin5 occurred in 1D1> an# /; ,hy the 1eho!ah$s ,itnesses are wron5 in teachin5 that only 1>>???
5o to hea!en to rule o!er humans on earthA
%inally, whether the JehovahLs Witnesses >those who #evise their religio's teachings? are gen'inely
conf'se# or simply lac: the ability to 'n#erstan# the 4rinity #octrine, or whether something far more
#ar: an# sinister is at wor: here, is 'ltimately for the rea#er to #etermine+
Jes's is 0or#O

Ta6le of Contents to the Watchtower Societ1Bs online pu6lication Shoul4
9ou 'elieve in the Trinit1
>/hould .ou Belie!e in the +rinity( 7Gew Hor:, Watchtower *ible an# 4ract $ociety, !.<.5
httpAIIwww+watchtower+orgIeItiIin#ex+htm8, Chapter BB ? >/hould .ou Belie!e?
httpAIIwww+watchtower+orgIeItiIin#ex+htm
4able of Contents
Chapter ! C $tart
Chapter 2 C $ho'l# Ho' *elieve 3t(
Chapter @ C -ow 3s the 4rinity Explaine#(
Chapter / C 3s 3t Clearly a *ible 4eaching(
Chapter = C -ow Di# the 4rinity Doctrine Develop(
Chapter 6 C What Does the *ible $ay Abo't 2o# an# Jes's(
Chapter ) C 3s 2o# Always $'perior to Jes's(
Chapter < C 4he -oly $piritT2o#'s Active %orce
Chapter . C What Abo't 4rinity W&roof 4extsW(
Chapter !0 C Worship 2o# on -is 4erms
4he En#