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DISCOURSE ON ISAIAH 44:6: INTRODUCTION:

Isaiah 44:6 has been one of the scriptures that the preachers of false doctrines such as the Trinity, Mol dualism, and Oneness have twisted the most to try and show support for their none Biblical doctrines, but in reality it supports the T ruth of the Bible and not the false reasonings and doctrines of men. But before seeing why this is so, let's look at the scripture in several different Bibles to get a better perspective of it before discussing it - Isaiah 44:6: "And who, as I, can proclaim--let him declare it, and set it in order for Me--si nce I appointed the ancient people? And the things that are coming, and that sha ll come to pass, let them declare". [Jewish Publication Society 1917 OT] "kh-`mr yhvh mlk-ysr`l vg`lv yhvh &b`vt `ny r`svn v`ny `xrvn vmbljdy `yn `lhym". [Hebrew Transliteration Bible][[so as to give all some feel for how it looks in Hebrew, but with English Characters]] "Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I a m the first, and I am the last; and besides me there is no God." [American Stand ard Version, ASV] "Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts: I a m the first, and I am the last, and besides me there is no God. " [Douay-Rheims Catholic Bible; DRCB] "Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I a m the first, and I am the last; and beside me there is no God." [Authorized King James Bible; AV] "Thus says the LORD, the King of Yisra'el, and his Redeemer, the LORD of Hosts: I am the first, and I am the last; and besides me there is no God" [Hebrew Name s Version of World English Bible] "Thus said Jehovah, king of Israel, And his Redeemer, Jehovah of Hosts: `I [am] the first, and I the last, And besides Me there is no God." [Youngs Literal Tra nslation] "Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I [ am] the first, and I [am] the last, and beside me there is no God." [The Darby Translation] "Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I [ am] the first, and I [am] the last; and besides me [there is] no God." [The Noa h Webster Bible; NWB] TRANSLATION COMPARISON: Now that we have the opportunity to look at the translation constructs in variou s Bibles with respect Isaiah 44:6, let's start considering its significance and meaning. As can readily be seen from the Youngs Literal Translation, The Darby Translation, American Standard Version, and Jewish Publication Society 1917 OT [note, the Jews are strict monotheist and well know the 1 Commandment at Exodus 20:3 that would rule out any three-in-one god] clearly show that this scripture applies solely to God Almighty (YHWH). The Youngs Literal Translation clearly s ays, "And his Redeemer, Jehovah of Hosts," leaving no doubt that it is referring to God (YHWH) and not to his Son, Jesus (Yeshua). However, some supporters of

the Trinity claim the son is just a different manifestation of God (YHWH), but many scriptures show them as two distinct beings, such as, John 14:6, "Jesus sai th unto him, I am the way, and the truth, and the life: no one cometh unto the F ather, but by me." (ASV); and John 14:28, "Ye have heard that I said to you, I g o away, and come [again] to you. If ye loved me, ye would rejoice, because I sai d, I go to the Father: for my Father is greater than I." (NWB). In fact their false contention is actually is just a different manifestation of God (YHWH) is part of three false doctrines with the first being Modulism which many religious dictionaries state is, "The belief that God is a single entity who has appeared in different modes at different times. This is the same as "SABELLIANISM THEOL OGY-- God is three only in relation to the world, in so many "manifestations" or "modes." The unity and identity of God are such that the Son of God, Jesus (Yes hua or YHWH saves) did not exist before the incarnation; because the Father (YHW H) and the Son, Jesus (Yeshua or YHWH saves) are thus one, the Father (YHWH) suf fered with the Son, Jesus (Yeshua or YHWH saves) in his passion and death. AN ALL ANSWERING ARTICLE ON ISAIAH 44:6 - USED WITH PERMISSION: In fact the Restoration Light Bible Study Services, P.O. Box 2360, Philadelphia, PA , has already dealt with this question in an answer to one of these believer s in false doctrine. Their answer is as follows, "We have shown that Jesus is a created being (See Did Jesus Have a Beginning?), thus the question has arisen c oncerning the various uses of the scripture regarding alpha and omega, as this t itle, as well as some others, seem to be applied to both. In Isaiah 41:4; 44:6; 48:12 we find the expression "first and last" used of Yahw eh. From Isaiah 44:6,7 this expression, "first and last" appears to mean that wh ich is begun is carried through to completion, something which the false gods of the heathen cannot do. However, most of our trinitarian and oneness neighbors a ppear to read into this expression 'from eternity past to the eternal future,' a lthough there is nothing in the scritpures to warrant this meaning. In the last book of the Bible, we again find this expression "first and last". A t least twice it is applied to Jesus in Revelation 1:17 and Revelation 2:8.Thus our trinitarian and oneness neighbors would have us accept this as proof that Je sus is Yahweh, since the phrase is applied to both Yahweh and Jesus. The phrase appears also in Revelation 22:13, where Yahweh applies it to himself. Another similar phrase found in Revelation 21:6 and 22:13 is "beginning and the end". These scriptures apply to Yahweh; thus this phrase is not applied to Jesus . Still another phrase used in the book of Revelation is "alpha and omega." We find this phrase in Revelation 1:8; 21:6; 22:13 -- all three of which refer to Yahweh. This phrase is therefore not used of Jesus. Let us go into more detail to support the above applications of these terms. L ooking at Revelation 1:1, we note that the Revelation is from God who gave it to Jesus. (This should be enough to prove that Jesus is not God.) The message is d elivered through an angel to John. In Revelation 1:4 John says the message is fr om the Father, Yahweh, who is and who was and who is to come. Then in verse 5, J ohn says: "and from Jesus Christ, the faithful witness, the firstborn from the d ead, and Him who loved us and washed us from our sins in His own blood." Thus Jo hn identifies two individuals which the messages are from, the Father, Yahweh, a nd Jesus, God's Son. Then in verse 8 we find the quote: "'I am the Alpha and t he Omega, the Beginning and the End', says the Lord God, 'the being who was and who is to come -- the Almighty.'" "The Lord" in this verse is Yahweh, not Jesus, as shown from Revelation 1:4. The phrase "Lord God" is based on the later Septuagint usage of substituting Kurios for Yahweh. The Hebrew phrase is Yahweh Elohim. The later Septuagint has substi tuted Yahweh with Kurios [Lord] and Elohim with Theos [God]. This can be seen by comparing Acts 3:22; 7:37 with the Hebrew of Deuteronomy 18:15. In all instance

s where the phrase occurs in the NT, it is in reference to Yahweh, the Father of our Lord Jesus. -- Luke 1:32; 1 Peter 3:10-15; Revelation 11:17,19; 15:3; 16:7; 18:8; 21:11; 22:6. See Divine Name . Likewise, with the phrases "the Lord our God" and "the Lord your God". These phr ases are always used in reference to Yahweh, the God and Father of our Lord Jesu s. -- Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 (Deuteronomy 6:13; 10:20); Ma tthew 22:37 (Deuteronomy 6:5); Mark 12:29 (Deuteronomy 6:4); etc. However, many of the Christian translators in the past must have thought that th is was Yahweh speaking, for in their translations into Hebrew, they inserted the tetragrammaton into this verse. The following are some Hebrew translations that contain the tetragrammaton in Revelation 1:8: NT, by W. Robertson, 1661; NT, by J. C. Reichardt, 1846; NT, by J. C. Reichardt & J. H. R. Biesenthal, 1866; NT, by F. Delitzsch, 1981 edition; NT, by I. Salkinson & C. D. Ginsburg, 1891. The fact that the NT copies we have give a substitute for God's name does not ta ke away the fact that it is Yahweh, not his Son Jesus, who is speaking in Revela tion 1:8. In verses 9 and 10 John refers to himself when he heard a loud voice, as of a trumpet, (verse 11) saying, "Write what you see... This quote is from J esus, not Yahweh, as described in the following verses. In verse 18 Jesus says: "I am He who lives, and was dead, and behold, I am alive forevermore." Jesus was actually dead and not alive anywhere, if this is to make any sense at all, for he contrasts his being dead with being alive forevermore. Now we know that God c annot die, so Jesus is thus by this verse proved to not be God Almighty. Many translations have the words added in verse 11, before the word "Write": "I am the Alpha and Omega, the First and the Last." However, this sentence does not appear in the oldest Greek manuscripts and therefore does not appear in many Bi ble translations, and thus we do not include them as part of our discussion. Revelation 22:12-16: "See, I am coming soon; my reward is with me, to repay acco rding to everyone's work. I am the Alpha and the Omega, the first and the last, the beginning and the end." Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates. Ou tside are the dogs and sorcerers and fornicators and murderers and idolaters, an d everyone who loves and practices falsehood. "It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant o f David, the bright morning star." The angel delivering the message recorded Revelation 22:13 is quoting Yahweh, th e Father of Jesus, who comes to judge the world, not only with and by means of J esus, but also the saints. -- Malachi 3:1-6; Psalm 96:13; 98:9; Daniel 7:18,22; Isaiah 40:10,11; Micah 1:3; Zechariah 14:5; Acts 17:31; 2 Peter 3:7,8; 1 Corinth ians 6:2; Psalm 90:4; Revelaton 1:1; 20:4,11-13; 22:6. Earlier, John says that the angel spoke these words, which he states are from Ya hweh. (verse 6) In verse 7 the angel is evidently quoting Jesus. In verse 8 John is the one speaking, and the angel rebukes him in verse 9. In verse 10 John beg ins to quote the angel again, but in verse 12, the angel is delivering the words of Yahweh (see verse 6) -- it is evident that the angel is not referring to him self. Verses 14 and 15 could be either Jesus or the angel speaking. In verse 16, it is evident that the angel is quoting Jesus, and then in verse 17 the angel i s prophetically quoting the spirit and the bride. In verses 18-19, the angel is again speaking (although he could be quoting Jesus), but in verse 20 he quotes J esus, while the last part of verse 20 and all of verse 21 is John himself speaki ng. But let us assume that Jesus is the one speaking in Revelation 22:12,13, as many have claimed. All this would mean is that these titles or phrases applied to Ya hweh are also applied to Jesus. Does this mean that Jesus is Yahweh, the God who is identified also as the Father and God of Jesus? Absolutely not!

First we note that none of the passages say that the Father is the Son, or even that the Son equals the Father. Nor do any of these passages directly say anythi ng about the non-creation of either the Father or the Son. One must admit that just because the same title is applied to individuals, this does not make these two individuals one individual. Else every ruler who has eve r used the title "king" would have to be the same individual as every other rule r who has used the title "king." Each ruler who uses this title, however, uses i t with respect to his peculiar realm of domain and time. Thus just because the s ame titles are given to both the Father and the Son does not mean they are the s ame being. That Jesus has not always existed throughout eternity can be seen from our earli er discussion, "Did Jesus Have a Beginning?". Thus these titles applied to him m ust not mean that he existed throughout eternity. Nor can they refer especially to the Father's being from eternity (which, as a m atter of fact, he is), since that would be incompatible with their being used of the Son, who is not from eternity. Likewise, we have shown elsewhere that the word "beginning" does not mean eterni ty, but rather a point when something begins, or a person or thing at the start of something. Additionally the word "first" does not mean eternity but a person or thing at the start of something. Similarly can be said concerning the words " last" and "end": neither of these denote eternity, but rather, just as it says, the last or end of something. The Alpha and Omega symbolism only emphasizes the same thing, since Alpha is the first or start of the Greek alphabet, and Omega i s the last or end of the Greek alphabet. How, then, do these terms apply to both the Father and the Son within the domain of each? We have already pointed out that these expressions seem to carry the t hought of that which is begun is carried through to completion: Isaiah 44:6,7. T his would apply both to Yahweh as originator of his divine plan and the one who designed it from beginning to the completed end, and to the Son as the one who c arries out the divine plan by means of his death, resurrection and the coming da y of judgment. Some have noted that Jesus is the first human to be raised to lif e without end by Yahweh his Father, thus he is called the "firstborn of the dead ". (Colossians 1:18) He is also the last to be so resurrected since all others w ho eventually receive such a resurrection will be through Jesus, not by Yahweh d irectly. (John 5:21,22; 6:39,44; 11:25) Thus there appears to be a connection be tween his statements that he became dead was now alive forever and ever. His hol ding the keys of death and Hades (Revelation 1:18) shows the authority given to him by his God of releasing all who are in death and hades. -- John 5:27-29 (New American Standard); Revelation 20:11-13 However, there is also another application that could be meant. Each -- both Jes us and Yahweh -- is the first and the last of his peculiar kind: Yahweh is the f irst and the last of his peculiar kind, in that he is the first and the last one to be increate, that is, never to have been created. No one was before Yahweh i n this sense and no one will be after him in this sense. The Son is the first an d the last of his peculiar kind, in that he is the first and the last to have be en directly created by God, all other creatures having been indirectly created b y God, that is, through the agency of the Logos. Thus the Father and the Son are both unique -- which is the meaning of these three expressions -- but each of t hem is unique in a different sense: The Father is unique in that he is the only -- the first and the last -- being never created; the Son is unique in that he i s the only -- the first and the last -- being ever directly created by Yahweh wi thout the assistance of an agent, which creative assistance by the Logos occurre d in the case of all the rest of creation -- the Logos himself being excepted. ( John 1:3; 1 Corinthians 15:27; See Question: John 1:1) Thus Yahweh is the first and the last, the alpha and omega, the beginning and the end of increation -- th e only being who never was created. The Logos is the first and the last, the alp ha and omega, the beginning and the end of God's direct creation. These terms us ed with reference to the Son are equivalent to his being called: "the only begot

ten of the Father." (John 1:14,18; 3:16,18; 1 John 4:9) Their use with reference to the Father implies that he is from eternity, though not directly teaching it , the direct teaching being his uniqueness in that he never was created or begot ten, as was the Son. Answers to Objections Some have replied that there can only be one first and last, although their reas ons for saying this are vague, to say the least. It seems they wish demand a res tricted application of the term so that it could only apply to God Almighty. It is true that there can only be on who is first and last as God Almighty. But we have no reason to restrict the term in application to God Almighty, except to sa tisfy the whims of those who wish to use it thus to prove that Jesus is Yahweh, which, in effect, would make the whole argument circular, that is, 'we believe t hat Jesus is Yahweh, thus we believe that the expression first and last must be used in application to God Almighty only, and thus this proves that Jesus is Yah weh.' We have already shown above that there can be more than one first and last, depe nding on what is being spoken of and its application. We can also provide the fo llowing illustrations: Suppose Brother A goes to a Bible study in SW Philadelphi a, and Brother B goes to a Bible study in South Philadelphia. Brother A is the f irst arrive at the Bible study and SW Philadelphia, and Brother B is the first t o arrive at the study in South Philadelphia. Likewise Brother A is the last one to leave the study in SW. Philadelphia, and Brother B. is the last to leave the study in South Philadelphia. You have two who are first and two who are last. Ad ditionally the first and the last line of one book is not the same as the first and last line of another book. Likewise, both Yahweh and Jesus are first and las t in their respective applications of that term. Regardless, our trinitarian nei ghbors will have to agree that there are two persons who are referred to as 'fir st and last', both God the Father and His Son." [This document is presented by Restoration Light Bible Study Services, P.O. Box 2360, Philadelphia, PA 19142. P ermission is given to duplicate this document in its entirety, including this st atement, for not-for-profit usage in Bible studies and general distribution.] It is not our object in this list of scriptures to refute all the arguments used by many who try to prove that Jesus is Yahweh. We simply present some of the sc riptures that most definitely show that the Father is Yahweh and that Jesus is n ot Yahweh [his Father]: Jesus was sent by Yahweh, speaks for Yahweh, represents Yahweh. Jesus is not Yah weh [who is the Father] whom he represents and speaks for. Deuteronomy 18:15-19; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19 ,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1 Jesus receives his inheritance and dominion (power) from Yahweh. Jesus is not Ya hweh [the Father] who gives him this dominion. Psalm 2:7,8; 110:1,2; Isaiah 9:6,7; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14; He brews 1:2,6. Jesus is son of the Most High Yahweh. He is not the Most High Yahweh. Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16. Jesus is anointed [made christ, the anointed one] by Yahweh. He is not Yahweh wh o thus anoints him. Psalm 2:2; 45:7; Isaiah 61:1; Acts 2:36. Yahweh speaks to Jesus. Jesus is not Yahweh who speaks to him. Psalm 2:7,8; 110:1; Matthew 22:41-45. Jesus is the servant of Yahweh; he is not Yahweh whom he serves. Isaiah 42:1; 53:11; Matthew 12:18; John 13:16; Acts 4:27,30 Jesus is given the power of life in himself from Yahweh. Jesus is not Yahweh who gives him this power. 1 Samuel 2:6; Psalm 36:9; John 5:21,25-29.

Yahweh [the Father] is the only Most High. Jesus is not the Most High Yahweh who is his Father. Deuteronomy 4:35,39; Psalm 2:7; 83:18; Luke 1:32; John 10:29; 17:1,3; Hebrews 1: 5; Revelation 5:7 Yahweh appoints and gives Jesus authority as judge and to judge in his [Yahweh's ] stead. Jesus is not Yahweh who gives this authority to him. Isaiah 11:1-4; 42:1; John 5:22,23,27-30; Acts 17:31. Jesus is never described as the father of Jesus, and Yahweh is never described a s the son of Yahweh. The term "everlasting father" refers to Jesus' role toward mankind that he purchased, and of whom he has become father as the second or "la st Adam." (Romans 5:15-19; 1 Corinthians 15:21,22,45,47; Psalm 45:16). Jesus cam e in the name of Yahweh his Father. (Deuteronomy 18:15,18; Matthew 23:39; Mark 1 1:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:4 9,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1) Yahweh never came in the name of any other than himself, thus since there is none higher, he swore b y himself. -- Hebrews 6:13 Jesus' role as Mighty EL refers to the power and authority given to him by the M ighty EL that is mightier than he, the only true Supreme Being, Yahweh. -- Psalm 2:2,7,8; 110:1,2; Isaiah 9:6,7; 61:1; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14; John 17:1,3; Acts 2:36; Hebrews 1:2,6. No scripture says that Jesus was God Almighty in the flesh, although possessing the mighty power of Yahweh as did Moses, he could be referred to as God (ELOHIM, THEOS) in a manner similar to Moses. (Exodus 7:1; Deuteronomy 18:15,18; Acts 3: 18-22) Neither in the case of Moses nor Jesus does this make either of them into God Almighty who gives them their power and authority. [This document is presented by Restoration Light Bible Study Services, P.O. Box 2360, Philadelphia, PA 19142. Permission is given to duplicate this document in its entirety, including this statement, for not-for-profit usage in Bible studie s and general distribution.][[Special note, Much of Restoration Light Bible Stud y Service for this article came from, Paul S. L. Johnson's book, Creation, pages 51-53. Now a brief Background of Paul S. L. Johnson: Paul S. L. Johnson gradua ted from from Capital University in Columbus, OH on May 25, 1898. He won the val edictory and also the highest honors ever given in the history of that universit y. He also graduated from the Theological Seminary of the Ohio Synod of the Luth eran Church. He was thoroughly educated in both Hebrew and Greek; this gave him the skills necessary to understand the Bible from the original languages. He had been taught in the seminary the doctrine of eternal torture of those not saved; through his studies of the Bible itself he came to understand that a God of per fect, wisdom, justice, power and love, would not, could not, punish his enemies with such a punishment as eternal roasting. He also came to see the Hebraic view point of God, as opposed to the trinitarian or oneness views.]][[[Restoration's article was used as no reason to go to Johnson's works and re-invent the wheel]] ] COMMENTARIES ON ISAIAH 44:6 BY RENOWN SCHOLARS: By Theodore Beza: 44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; f I [am] the first, and I [am] the last; and besides me [there is] no God. (f) I am always like myself, that is, merciful toward my Church, and most able t o maintain it, as in (Isaiah 41:4,48:12; Revelation 1:17,22:13). [Beza, Theodor e. "Commentary on Isaiah 44". "The 1599 Geneva Study Bible", 1600-1645.] By A.R. Faussett, A.M.:. 6. Here follows an argument for Jehovah, as the only God, and against the idols, as vanity [Fausset, A. R., A.M. "Commentary on Isaiah 44". "Commentary Critica l and Explanatory on the Whole Bible", 1871]

By Matthew Henry: Chapter 44 God, by the prophet, goes on in this chapter, as before, I. To encourage his peo ple with the assurance of great blessings he had in store for them at their retu rn out of captivity, and those typical of much greater which the gospel church, his spiritual Israel, should partake of in the days of the Messiah; and hereby h e proves himself to be God alone against all pretenders (v. 1-8). II. To expose the sottishness and amazing folly of idol-makers and idol-worshippers (v. 9-20). III. To ratify and confirm the assurances he had given to his people of those g reat blessings, and to raise their joyful and believing expectations of them (v. 21-28). Verses 1-8 Two great truths are abundantly made out in these verses:- I. That th e people of God are a happy people, especially upon account of the covenant that is between them and God. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness:- 1. The covenant-relations where in they stand to God, v. 1, 2. Israel is here called Jeshurun-the upright one; f or those only, like Nathanael, are Israelites indeed, in whom is no guile, and t hose only shall have the everlasting benefit of these promises. Jacob and Israel had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to God's wrath, and already given to the curse and to reproaches; but, as if God's bowels yearned towards him and his repentings were kindled toge ther, mercy steps in with a non-obstante-notwithstanding, to all these quarrels: "Yet now, hear, O Jacob my servant! thou and I will be friends again for all th is.'' God had said (ch. 43:25), I am he that blotteth out thy transgression, whi ch is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the in let of all the other blessings of the covenant. So and so I will do for them, sa ys God (Heb. 8:12), for I will be merciful to their unrighteousness. Therefore h ear, O Jacob! hear these comfortable words; therefore fear not, O Jacob! fear no t thy troubles, for by the pardon of sin the property of them too is altered. No w the relations wherein they stand to him are very encouraging. (1.) They are hi s servants; and those that serve him he will own and stand by and see that they be not wronged. (2.) They are his chosen, and he will abide by his choice; he kn ows those that are his, and those whom he has chosen he takes under special prot ection. (3.) They are his creatures. He made them, and brought them into being; he formed them, and cast them into shape; he began betimes with them, for he for med them from the womb; and therefore he will help them over their difficulties and help them in their services. 2. The covenant-blessings which he has secured to them and theirs, v. 3, 4. (1.) Those that are sensible of their spiritual wan ts, and the insufficiency of the creature to supply them, shall have abundant sa tisfaction in God: I will pour water upon him that is thirsty, that thirsts afte r righteousness; he shall be filled. Water shall be poured out to those who trul y desire spiritual blessings above all the delights of sense. (2.) Those that ar e barren as the dry ground shall be watered with the grace of God, with floods o f that grace, and God will himself give the increase. If the ground be ever so d ry, God has floods of grace to water it with. (3.) The water God will pour out i s his Spirit (Jn. 7:39), which God will pour out without measure upon the seed, that is, Christ (Gal. 3:16), and by measure upon all the seed of the faithful, u pon all the praying wrestling seed of Jacob, Lu. 11:13. This is the great New-Te stament promise, that God, having sent his servant Christ, and upheld him, will send his Spirit to uphold us. (4.) This gift of the Holy Ghost is the great bles sing God had reserved the plentiful effusion of for the latter days: I will pour my Spirit, that is, my blessing; for where God gives his Spirit he will give al l other blessings. (5.) This is reserved for the seed and offspring of the churc h; for so the covenant of grace runs: I will be a God to thee and to thy seed. T o all who are thus made to partake of the privileges of adoption God will give t he spirit of adoption. (6.) Hereby there shall be a great increase of the church

. Thus it shall be spread to distant places. Thus it shall be propagated and per petuated to after-times: They shall spring up and grow as fast as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be emi nent and excel all about them, as the willows overtop the grass among which they grow, v. 4. Note, It is a great happiness to the church, and a great pleasure t o good men, to see the rising generation hopeful and promising. And it will be s o if God pour his Spirit upon them, that blessing, that blessing of blessings. 3 . The consent they cheerfully give to their part of the covenant, v. 5. When the Jews returned out of captivity they renewed their covenant with God (Jer. 50:5) , particularly that they would have no more to do with idols, Hos. 14:2, 3, 8. B acksliders must thus repent and do their first works. Many of those that were wi thout did at that time join themselves to them, invited by that glorious appeara nce of God for them, Zec. 8:23; Esth. 8:17. And they say, We are the Lord's and call themselves by the name of Jacob; for there was one law, one covenant, for t he stranger and for those that were born in the land. And doubtless it looks fur ther yet, to the conversion of the Gentiles, and the multitudes of them who, upo n the effusion of the Spirit, after Christ's ascension, should be joined to the Lord and added to the church. These converts are one and another, very many, of different ranks and nations, and all welcome to God, Col. 3:11. When one does it another shall by his example be invited to do it, and then another; thus the ze al of one may provoke many. (1.) They shall resign themselves to God: not one in the name of the rest, but every one for himself shall say, "I am the Lord's; he has an incontestable right to rule me, and I submit to him, to all his commands , to all his disposal. I am, and will be, his only, his wholly, his for ever, wi ll be for his interests, will be for his praise; living and dying I will be his. '' (2.) They shall incorporate themselves with the people of God, call themselve s by the name of Jacob, forgetting their own people and their fathers' house, an d desirous to wear the character and livery of God's family. They shall love all God's people, shall associate with them, give them the right hand of fellowship , espouse their cause, seek the good of the church in general and of all the par ticular members of it, and be willing to take their lot with them in all conditi ons. (3.) They shall do this very solemnly. Some of them shall subscribe with th eir hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our cove nanting with God the better, Ex. 24:7; Jos. 24:26, 27; Neh. 9:38. Fast bind, fas t find. II. That, as the Israel of God are a happy people, so the God of Israel is a great God, and he is God alone. This also, as the former, speaks abundant s atisfaction to all that trust in him, v. 6-8. Observe here, to God's glory and o ur comfort, 1. That the God we trust in is a God of incontestable sovereignty an d irresistible power. He is the Lord, [b]Jehovah, self-existent and self-suffici ent; and he is the Lord of hosts, of all the hosts of heaven and earth, of angel s and men. 2. That he stands in relation to, and has a particular concern for, h is church. He is the King of Israel and his Redeemer; therefore his Redeemer bec ause his King; and those that take God for their King shall have him for their R edeemer. When God would assert himself God alone he proclaims himself Israel's G od, that his people may be encouraged both to adhere to him and to triumph in hi m. 3. That he is eternal- the first and the last. He is God from everlasting, be fore the worlds were, and will be so to everlasting, when the world shall be no more. If there were not a God to create, nothing would ever have been; and, if t here were not a God to uphold, all would soon come to nothing again. He is all i n all, is the first cause, from whom are all things, and the last end, to and fo r whom are all things[/b] (Rom. 11:36), the Alpha and the Omega, Rev. 1:11. 4. T hat he is God alone (v. 6): Besides me there is no God. Is there a God besides m e? v. 8. We will appeal to the greatest scholars. Did they ever in all their rea ding meet with any other? To those that have had the largest acquaintance with t he world. Did they ever meet with any other? There are gods many (1 Co. 8:5, 6), called gods, and counterfeit gods: but is there any besides our God that is inf inite and eternal, any besides him that is the creator of the world and the prot ector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his? "You are my witnesses. I ha

ve been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me? Yea, there is no god,'' no rock ( so the word is), none besides Jehovah that can be a rock for a foundation to bui ld on, a rock for shelter to flee to. God is the rock, and their rock is not as ours, Deu. 32:4, 31. I know not any; as if he had said, "I never met with any th at offered to stand in competition with me, or that durst bring their pretension s to a fair trial; if I did know of any that could befriend you better than I ca n, I would recommend you to them; but I know not any.'' There is no God besides Jehovah. He is infinite, and therefore there can be no other; he is all-sufficie nt, and therefore there needs no other. This is designed for the confirming of t he hopes of God's people in the promise of their deliverance out of Babylon, and , in order to that, for the curing of them of their idolatry; when the afflictio n had done its work it should be removed. They are reminded of the first and gre at article of their creed, that the Lord their God is one Lord, Deu. 6:4. And th erefore, (1.) They needed not to hope in any other god. Those on whom the sun sh ines need neither moon nor stars, nor the light of their own fire. (2.) They nee ded not to fear any other god. Their own God was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt. 5. Tha t none besides could foretel these things to come, which God now by his prophet gave notice of to the world, above 200 years before they came to pass (v. 7): "W ho, as I, shall call, shall call Cyrus to Babylon? Is there any but God that can call effectually, and has every creature, every heart, at his beck? Who shall d eclare it, how it shall be, and by whom, as I do?'' Nay, God goes further; he no t only sees it in order, as having the foreknowledge of it, but sets it in order , as having the sole management and direction of it. Can any other pretend to th is? He has always set things in order according to the counsel of his own will, ever since he appointed the ancient people, the people of Israel, who could give a truer and fuller account of the antiquities of their own nation than any othe r kingdom in the world could give of theirs. Ever since he appointed that people to be his peculiar people his providence was particularly conversant about them , and he told them beforehand the events that should occur respecting them-their bondage in Egypt, their deliverance from it, and their settlement in Canaan. Al l was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for the m? He challenges the pretenders to show the things that shall come hereafter: "L et them, if they can, tell us the name of the man that shall destroy Babylon ad deliver Israel? Nay, if they cannot pretend to tell us the things that shall com e hereafter, let them tell us the things that are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass to-morrow; but they ca nnot do that; fear them not therefore, nor be afraid of them. What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?'' Note , Those who have the word of God's promise to depend upon need not be afraid of any adverse powers or policies whatsoever. [Henry, Matthew. "Commentary on Isaia h 44". "Matthew Henry Complete Commentary on the Whole," 1706] By Reverand R.A. Torrey: Torrey's Topical Textbook under God None beside him Deuteronomy 4:35; Isaiah 44:6. [Torrey, R.A., Reverand. "Entry for 'God'". "The New Topical Text Book", 1897] Easton's Bible Dictionary by M.G. Easton, M.A., D.D." God [N] [T] [B] [S] (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is t he rendering (1) of the Hebrew 'El , from a word meaning to be strong; (2) of 'E loah_, plural _'Elohim . The singular form, Eloah , is used only in poetry. The

plural form is more commonly used in all parts of the Bible, The Hebrew word Jeh ovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small cap itals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devo id of understanding (Psalms 14:1). The arguments generally adduced by theologians in proof of the being of God are: ? The a priori argument, which is the testimony afforded by reason. ? The a posteriori argument, by which we proceed logically from the facts of ex perience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operati ons of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the m oral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Exodus 34:6,7. (see als o Deuteronomy 6:4; 10:17; Numbers 16:22; Exodus 15:11; 33:19; Isaiah 44:6; Habak kuk 3:6; Psalms 102:26; Job 34:12.) They are also systematically classified in R evelation 5:12 and 7:12. [M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, 1897.] CONCLUSION: As can readily be seen from the foregoing, Isaiah 44:6 applies to God (YHWH) alo ne and not to his Son, Jesus (Yeshua) who acts as his agent and has after his as sertion been given authority over all except his Father (YHWH) as clearly testif ied to at 1 Corinthians 15:22-28, "For as in Adam all die, so also in Christ sha ll all be made alive. 23 But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. 24 Then [cometh] the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. 25 For he must reign, till he hath put all hi s enemies under his feet. 26 The last enemy that shall be abolished is death. 27 For, He put all things in subjection under his feet. But when he saith, All thi ngs are put in subjection, it is evident that he is excepted who did subject all things unto him. 28 And when all things have been subjected unto him, then shal l the Son also himself be subjected to him that did subject all things unto him, that God may be all in all." (ASV). Especially note verse 27, "For, He put all things in subjection under his feet. But when he saith, All things are put in s ubjection, it is evident that he is excepted who did subject all things unto him . " which clearly shows the Father (YHWH) and the Son, Jesus (Yeshua) as two dis tinct beings, with one being subject to the other; hence no co-equality. There fore, no Trinity, Duality, or Modulism; ther are thus proved to be false doctrin es of men in keeping with 2 Corinthians 4:4, "in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Chris t, who is the image of God, should not dawn [upon them]." (ASV) Now to know the truth, go to: 1) http://religioustruths.yuku.com/

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TRYING TO KEEP PEOPLE FROM LEARNING THE TRUTH IS JUST PLAIN WICKED AND EVIL, may Almighty God (YHWH) punish him. If you wish more information and/or wish to ask a question or what ever, contact me by leaving a PM (personal message) at http://religioustruths.yuku.com/ Your Friend in Christ Iris89 Francis David said it long ago, "Neither the sword of popes...nor the image of d eath will halt the march of truth."Francis David, 1579, written on the wall of h is prison cell." Read the book, "What Does The Bible Really Teach" and the Bible t oday!