The Deity of Yeshua

Introduction

Ironically, there exists a growing number of teachings suggesting that Yeshua is not a part of the Deity of YHVH/Elohim. What follows is an overview of the Biblical, prophetic and historical record of Yeshua Himself.

The principal source for this survey will be the Biblical record itself, augmented by a few extra-Biblical sources. Citation of the Biblical record as a principal reference source is with the intent that this source must be understood in its complete context and through application of the full spectrum of interpretative tools available. See the References section at the conclusion of this paper for the additional sources.

First, it is imperative that we define the word “deity.” Deity is defined as a god/God; to be divine, or to possess the characteristics of divinity; the essential condition and authority of being God.

If one believes that Yeshua is something other than the sum and substance of YHVH Himself, and instead merely a man of the created order of humankind, the real (although often unknowing) question that he/she raises is as follows: Was Yeshua an integral component of the creation itself, or simply a created being?

Understand that this question is not a new one, but instead is one that was heavily debated beginning with the close of the Second century, and into the Fourth century at the time (AD 324) when Constantine the Great became the emperor of Rome. It was at this time that the early Church fathers began to debate the “degree” of the divinity of Jesus (Yeshua). The debate was fueled by two priests – Arius, who preached that Jesus was uniquely holy, but less than God, and Athanasius, who argued that Jesus was God Himself manifested in human form. Ultimately, the debate escalated from heated argument to violence and bloodshed.

. Principal Sources of Questioning Yeshua’s Deity

A. The word Echad (Strong’s No. 0259), as understood from a Jewish/Hebrew perspective, but largely misunderstood from a Greco-Roman, Christian perspective (see Logic Systems, below). Re: The Shema, Deut. 6:4. Here, the emphasis is on the word “one,” that is, “one” means the Lord/YHVH/Elohim, and is the Jewish hallmark for there is only one (i.e., unique, only true) God. Why the emphasis “one” God? Because historically, man has worshiped multiple gods, and this includes the children of Israel, at times. From a linguistic standpoint, the word Echad does not preclude a plurality Scripturally. It is used to mean such things as each, alike, together, altogether; and, stresses unity or oneness, but recognizes diversity within that oneness (cf. 1 Tim. 2:5-6; Heb. 9:11-15).

B. Logic Systems: Greco-Roman vs. Hebraic. In the former, “one” numerically can only mean 1, and cannot contain or represent a plurality. However, in the Hebrew logic, this is not true, because in the Hebrew it is not constrained in a manner as in the Greek logic.

C. Trinitarianism/Trinity Teaching. In the mainstream teaching of Christianity for centuries it has been understood that God consists of three separate entities, or three persons of the God Head: Father, Son, and Holy Spirit. Here, mankind has tended to constrain Elohim to human limitations so that he can better understand Him in one or another of His many attributes and manifestations (def: to make evident via a readily perceived likeness of another, or representative thereof) – see John 14:15-17, 19-21. The Trinity concept in fact came about some 300 years after Yeshua, when in the Fourth century AD there arose a doctrine of a Greek Christian named Arius (c. 256-336), who was eventually condemned as a heretic, and who proposed that Yeshua was not of the same substance as YHVH, but instead held Him to be only the highest order of the created beings. To counter this teaching the Council of Nicea in AD 325, adopted a term to express the relationship between Father and Son as being “of the same substance.” This later evolved into “three persons, one substance.” The Holy Spirit was later folded into the “third person of the trinity” concept by the close of the Fourth century. Later, Protestantism adopted this position. Note that the term “Trinity” is not found anywhere in the Biblical text.

D. Elohim is Spirit, not flesh and blood. See, eg., Mat. 16:16-17; 1 Cor. 15: 42-50. Elohim is not constrained to fleshly human limitations, but is capable, and has indeed, manifested Himself in many forms. For example, Yeshua and the Holy Spirit (see John 14: 12-31).

II. Plural Pronouns Found In The Biblical Text

A. Gen.1:26 “…make man in Our image, according to Our likeness …”

B. Gen. 3:22 “…become like one of Us …”

C. Gen. 11:7 “…let Us go down… confuse language …”

D. cf. Isa. 6:8 “… who will go for Us …?”

E. See Isa. 48:12-18. Note v.12, first and last, Aleph and Tav (Hebrew), Alpha and Omega (Greek). Here,”Me” = Yeshua. cf. Rev. 1:8, 22:12-13.

F. See Isa. 61:1-2, cf. Luke 4:13, 16-21; Mat. 3:16-17, 28:18-20.

G. See Gen. 1:1 (first verse of first book of Bible). Note the Aleph and Tav appears twice in the seven words of the verse, as the fourth and sixth words. The seven words (in the Hebrew) represent the seven thousand year plan of Elohim, the fourth word marking the millennium of the birth of Yeshua, the sixth word marking the millennium of the return of Yeshua (see handout showing the Hebrew text).

H. See John 1: 1-4, 14. Here, the Word became flesh, manifested via YHVH. cf. John 8:31-47, John 8: 54-58, the “I AM” (translated as LORD, commonly). cf. Ex. 3: 13-14, “I AM” (YHVH), the God Who never changes – Mal. 3:6.

III. Hierarchy Within YHVH

A. Luke 22:42;

B. John 5:16-47; John 20:21; John 14:15-17, 24, 28 ; John 16:12-16; John 14: 25-26; John 15:26-27; John 16: 5-11.

IV. Neither YHVH, Nor His Son/Holy Spirit Are Mutually Exclusive From The Other

A. The Father is YHVH: John 6:26-27; 1 Pet. 1:1-5

B. The Son is YHVH: John 1: 1-3, 14; John 10:22-30; Heb. 1:5-6, 8; Rom. 9:3-5; Col. 2:8-10; 1 John 5:20.

C. The Holy Spirit is YHVH: 1 Cor. 3:16; Acts 5:3-4.

V. Individual Manifestations of YHVH Have Differing Tasks, But Are Accomplished Through A Oneness In Purpose And Unity Of Effort

A. Gen. 1:1-2; 1 Cor. 8:6

B. Creation/Son: John 1:3; Col. 1:15-18; Rev. 4:11

C. Divine Revelation: John 1:1-3; John 16: 12-15; Mat. 11:27; Rev. 1:1-3

D. Salvation: Mat. 1:21; John 4:42; James 4:12 (cf. Isa. 33:22).

VI. The Holy Spirit Is the Means By Which YHVH Moves To Accomplish All Things

A. Creation: Gen. 1:1-2; Job 26:13; Psalm 104:30

B. Divine Revelation: John 16:12-15; Eph. 4:30; 1 Pet. 1:17-21 (Note: foreordained, manifest).

C. Salvation: John 3:5-8; Titus 3:4-7; 1 Pet. 1:1-2, 3-5; Mat. 1:18-23, cf. Isa. 7:14.

D. Moving/Working of Yeshua: Isa. 61:1; Acts 10:38; 2 Pet.1:19-21; Titus 3:5-6

VII. Concluding Remarks

A. See Rom. 11:33-36 (from Isa. 40:13-14; Job 41:11)

B. In review of the above, we have seen that YHVH/Elohim is one, yet a plurality, that there exists within Him and His manifestations a distinctiveness and a hierarchy, yet all are Elohim; that each has differing tasks, but there is overlapping; that there exists within each of these manifestations a singleness of purpose, yet a oneness and unity in effort and desire for the outcome at the close of this present age. From a strictly human standpoint, these Scriptural facts surrounding the attributes of the Creator Elohim present a paradox. But this is only so if we attempt to relegate to Elohim our human limitations. By expressing or addressing Elohim as “three persons” we have attempted to understand Him through an oversimplification of His vast character, attributes and authority. This has misled countless individuals for at least 1,600 years, and has actually countered what the Scriptural record contains to teach us about the fullness of Who He is. Only the Hebraic mind can grasp these realities.

C. Who is it that holds the Office of King, Priest, Lawgiver and Judge (Isa. 33:22 ), and Prophet (John 5:46; Luke 24:25-27; Deut. 18:15-19)? There is only One – Yeshua!

References

1. The Biblical Text

2. Quotation from Truth Versus Man’s Religious Systems, excerpted at Pg. 325

3. History backdrop from When Jesus Became God, by Richard E. Rubenstein, A Harvest Book, Harcourt, Inc., 1999, ISBN 13-978-0-1-15-100368-6.

4. Hebrew Text of Gen. 1:1, from Interlinear Chumash, Schottenstein Ed., ArtScroll Series, Vol. I on Genesis, Masorah Pub., Ltd., 2006, ISBN 10: 1-4226-0202-8.