@Duran
I don't know where you saw any kind of "Jehovah" in the New Testament, and where you got that the Tetragrammaton equates with the person of the Father. I also don't know where you got that the Father "made" or "created" the Son, when the terminology the Bible uses for the Son's origin from the Father is consistently begotten or born, and never " created' or "made".
Your interpretation assumes that Jesus, as the "firstborn" of
God, is a created being, specifically the highest-ranking angel. This
interpretation conflicts with multiple Scriptural assertions about Jesus'
unique, uncreated nature and divine identity. The phrase in Hebrews 1:5, “To
which of the angels did God ever say, ‘You are my Son; today I have begotten
you’?” (see? not "created"!) underscores that no angel holds the unique Sonship that Jesus
possesses. Hebrews 1 differentiates Jesus from angels, making clear that His
relationship with the Father is fundamentally different from that of created
beings, including Michael.
The rhetorical question in Hebrews 1:5 implies a negative answer—God did
not say these words to any angel. This establishes that Jesus’ Sonship is
unique and is not equivalent to being a created “spirit being.” The text
deliberately emphasizes Jesus’ superiority over angels, reinforcing that He is
more than just a "high-ranking angel."
The term "firstborn" used in
Colossians 1:15 does not mean “first created.” In biblical context, “firstborn”
often signifies preeminence, supremacy, and authority rather than
temporal sequence or creation. For example, David is called the “firstborn” in
Psalm 89:27, although he was not the first son in his family. Here, “firstborn”
signifies his preeminent status as king.
In Colossians 1:16-17, it says, “all things were created through him and
for him.” This includes everything in heaven and earth, making Jesus the
agent of creation, not part of it. Jesus cannot be a created being if all
creation came into existence through Him. This text establishes His role as
Creator, not as a member of the created order.
While it is true that Jesus, in His incarnate form, was given authority in
heaven and earth after His resurrection (Matthew 28:18), this does not imply He
became divine or gained His authority for the first time. Philippians 2:6-11
explains that Jesus “emptied himself” and took the form of a servant,
only to later be exalted in His human nature. This exaltation is a
recognition of His completed mission on earth, not a new status conferred upon
a previously created being.
Colossians 2:9 declares that “in Christ all the fullness of the Deity
lives in bodily form.” This statement shows that Jesus embodies the full
divine essence. If Jesus were merely an exalted angel, such a statement
would be blasphemous within a monotheistic framework, as the fullness of Deity
is an attribute reserved solely for God.
The role of Michael in Scripture is consistently depicted as that of a
powerful angelic leader, particularly in spiritual battles (Daniel 10:13, 12:1;
Jude 1:9; Revelation 12:7). However, Michael is never shown as the Creator,
nor is he worshiped, nor is he referred to as God’s unique Son. Michael’s
role is to lead angelic hosts, not to command creation as the divine Logos (Word).
The claim that Jesus and Michael perform the same role at the end times
ignores their distinct identities and functions in Scripture. Daniel 12:1
describes Michael standing up for God’s people during a time of distress,
consistent with his role as a guardian. However, when Jesus returns in Matthew
24:30 and 2 Thessalonians 1:7, He comes as the judge of all creation, a role
reserved for God alone.
In Revelation 19:11-16, Jesus is depicted as “King
of kings and Lord of lords” who returns in divine judgment, an authority He possesses as the eternal Son of God, not as a created
being. This supreme role aligns with His unique divinity, not with the role of
Michael, who is depicted as a servant leader within the angelic hierarchy.
The idea that Jesus’ reign
is limited to a literal thousand years, during which time he will rule
with the chosen ones, is a specific interpretation based primarily on
Revelation 20:4-6. However, many biblical scholars and Christian traditions
view the thousand years symbolically, representing the entirety of the age
between Jesus' first and second coming. This amillennial perspective suggests
that Jesus' rule began with His resurrection and ascension, and it continues
until His final return, at which point He will establish the new heaven and new
earth permanently (Revelation 21:1-4).
Revelation 20 describes
this "thousand-year" period as a time when Satan’s power is
restricted, allowing for the spread of the gospel and the reign of believers
with Christ. However, this is not a separate kingdom but the continued
extension of Christ’s kingdom on earth as it is in heaven. Rather than limiting
Jesus’ rule to a literal thousand years, the New Testament teaches that He
reigns eternally, and His dominion is everlasting (Daniel 7:14, Luke 1:33).
1 Corinthians 15:24-26 does
indeed describe Jesus handing over the Kingdom to the Father after He has
destroyed all dominion, authority, and power, culminating in the defeat of
death itself. This passage, however, does not imply that Jesus’ reign or
authority comes to an end; instead, it signifies a unification under God’s
ultimate sovereignty. The expression of “handing the kingdom back”
reflects the submission of the Son to the Father in His role, fulfilling God’s
redemptive plan. Importantly, it does not mean that Jesus will cease to reign,
as He shares eternal authority with the Father (Hebrews 1:8).
The phrase “until the
last enemy, death, is destroyed” signals the completion of Christ’s
redemptive work, yet Jesus remains King alongside the Father. The Son’s
kingship endures as part of the Trinity’s unified reign.
The idea that the “chosen
ones” will have life within themselves mirrors the concept of believers sharing
in eternal life, which is a gift from God through Christ (Romans 6:23, John
10:28). However, the Bible does not indicate that believers attain life as an
intrinsic possession independent of God. Eternal life remains a gift granted by
God's grace, not something believers possess autonomously.
Further, the believers, often referred to as saints or those who “reign with Christ”
(2 Timothy 2:12, Revelation 5:10), are understood in the New Testament as
participating in Jesus' victory over sin and death. However, their role is that
of service and worship, not as sovereign rulers with life “within themselves.”
This understanding highlights the relational and dependent nature of eternal
life rather than an autonomous or self-sustained existence.
Scripture repeatedly
affirms the eternal nature of Jesus' kingship. Passages such as Daniel 7:14 and
Luke 1:32-33 describe Jesus’ kingdom as one that will never end. Hebrews 1:8
further supports this, stating, “Your throne, O God, is forever and ever.”
The Kingdom of God is not a temporary arrangement but an everlasting reality.
While 1 Corinthians 15 does
discuss the handing over of the kingdom, this passage should be understood
within the context of Jesus' earthly redemptive work reaching its consummation.
It does not negate His eternal authority or kingship. The “chosen ones,”
therefore, are not participating in a temporary kingdom but are part of the
eternal reign of God with Christ.
The phrase "handing
over the kingdom to the Father" does not imply Jesus’ rule ends or
that He will no longer exercise authority. Instead, it reflects the culmination
of His work in fully subjecting all things under God's sovereignty. Jesus'
earthly mission, culminating in His death, resurrection, and eventual
subjection of all enemies, is completed when death is finally defeated. This
act of “handing over” signifies the accomplishment of God’s ultimate purpose,
yet Jesus remains in an eternal, glorified state alongside the Father.
But since you mentioned "the chosen ones", and I know that JWs
apply this to a separate "class" of salvation (the 144k), so I will briefly
touch on the refutation of this as well. Scripture repeatedly emphasizes the
unity of all believers as one body in Christ, without distinction in their
access to salvation and their relationship with God. Ephesians 4:4-5 states, “There
is one body and one Spirit, just as you were called to the one hope of
your calling, one Lord, one faith, one baptism.” This passage highlights
that all Christians share a single hope, a unified calling, and one destiny in
Christ.
Similarly, Galatians 3:28 reinforces this unity by stating, “There is
neither Jew nor Greek, slave nor free, male nor female, for you are all one in
Christ Jesus.” In context, Paul’s message is clear: believers are equal
participants in salvation through Jesus, and no distinctions exist regarding
class, status, or destiny within the redeemed community.
The New Testament uses the term “chosen” or “elect” (Greek: ἐκλεκτοί, eklektoi)
to refer to believers in general, rather than a subset with distinct privileges
or destiny. For instance:
- 1 Peter 2:9 addresses all Christians as a “chosen
people, a royal priesthood, a holy nation, God’s special possession,”
emphasizing their shared identity and collective purpose as God’s people.
- Romans 8:29-30 speaks of those “predestined,
called, justified, and glorified,” implying a single journey to
glorification for all who are in Christ, rather than dividing believers
into distinct classes.
The New Testament does not restrict the hope of heaven to a small group of
chosen individuals. Instead, the promise of eternal life and unity with Christ
in heaven is extended to all who believe:
- John 14:2-3: Jesus promises, “In my Father’s
house are many rooms… I will come again and take you to myself, that where
I am, you may be also.” Here, Jesus offers heavenly fellowship to all
his followers, not a select group.
- Philippians 3:20-21 confirms this, saying,
“Our citizenship is in heaven, and we eagerly await a Savior from there,
the Lord Jesus Christ.” The use of “our” indicates the shared nature
of this hope among all believers.
The number 144,000 in Revelation (Rev. 7:4, 14:1) is often interpreted
symbolically, representing the completeness of God’s people rather than a
literal, exclusive class. The number is formed from 12 tribes multiplied by 12
apostles, signifying the entire church (Old and New Covenant believers), rather
than suggesting a limited number or separate class with unique privileges. This
understanding aligns with the later description of “a great multitude that no
one could count” (Revelation 7:9), showing that the vision of salvation is
expansive and inclusive, extending to all nations, tribes, and peoples.
The Bible teaches that all believers are “co-heirs” with Christ,
sharing in his inheritance and reign. Romans 8:17 says, “If we are children,
then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in
his sufferings in order that we may also share in his glory.” This co-heir
status applies universally to believers, without distinction of class or
separate redemption.
Additionally, Revelation 5:9-10 describes a universal priesthood, stating
that Jesus “purchased for God persons from every tribe and language and
people and nation” and made them “a kingdom and priests to serve our
God, and they will reign on the earth.” This priestly role and reign are
not limited to a specific class; instead, it applies broadly to all who
are redeemed by Christ’s sacrifice.
