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Grudem Systematic Theology

c. Adoptionism: Before we leave the discussion of Arianism, one related false teaching needs to be mentioned. “Adoptionism” is the view that Jesus lived as an ordinary man until his baptism, but then God “adopted” Jesus as his “Son” and conferred on him supernatural powers. Adoptionists would not hold that Christ existed before he was born as a man; therefore, they would not think of Christ as eternal, nor would they think of him as the exalted, supernatural being created by God that the Arians held him to be. Even after Jesus’ “adoption” as the “Son” of God, they would not think of him as divine in nature, but only as an exalted man whom God called his “Son” in a unique sense. Adoptionism never gained the force of a movement in the way Arianism did, but there were people who held adoptionist views from time to time in the early church, though their views were never accepted as orthodox. Many modern people who think of Jesus as a great man and someone especially empowered by God, but not really divine, would fall into the adoptionist category. We have placed it here in relation to Arianism because it, too, denies the deity of the Son (and, similarly, the deity of the Holy Spirit). The controversy over Arianism was drawn to a close by the Council of Constantinople in A.D. 381. This council reaffirmed the Nicene statements and added a statement on the deity of the Holy Spirit, which had come under attack in the period since Nicea. After the phrase, “And in the Holy Spirit,” Constantinople added, “the Lord and Giver of Life; who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the Prophets.” The version of the creed that includes the additions at Constantinople is what is commonly known as the Nicene Creed today (See p. 1169 for the text of the Nicene Creed.)

d. The Filioque Clause: In connection with the Nicene Creed, one unfortunate chapter in the history of the church should be briefly noted, namely the controversy over the insertion of the filioque clause into the Nicene Creed, an insertion that eventually led to the split between western (Roman Catholic) Christianity and eastern Christianity (consisting today of various branches of eastern orthodox Christianity, such as the Greek Orthodox Church, the Russian Orthodox Church, etc.) in A.D. 1054. The word filioque is a Latin term that means “and from the Son.” It was not included in the Nicene Creed in either the first version of A.D. 325 or the second version of A.D. 381. Those versions simply said that the Holy Spirit “proceeds from the Father.” But in A.D. 589, at a regional church council in Toledo (in what is now Spain), the phrase “and the Son” was added, so that the creed then said that the Holy Spirit “proceeds from the Father and the Son (filioque).” In the light of John 15:26 and 16:7, where Jesus said that he would send the Holy Spirit into the world, it seems there could be no objection to such a statement if it referred to the Holy Spirit proceeding from the Father and the Son at a point in time (particularly at Pentecost). But this was a statement about the nature of the Trinity, and the phrase was understood to speak of the eternal relationship between the Holy Spirit and the Son, something Scripture never explicitly discusses.29 The form of the Nicene Creed that had this additional phrase gradually gained in general use and received an official endorsement in A.D. 1017. The entire controversy was complicated by ecclesiastical politics and struggles for power, and this apparently very insignificant doctrinal point was the main doctrinal issue in the split between eastern and western Christianity in A.D. 1054. (The underlying political issue, however, was the relation of the Eastern church to the authority of the Pope.) The doctrinal controversy and the split between the two branches of Christianity have not been resolved to this day. Is there a correct position on this question? The weight of evidence (slim though it is) seems clearly to favor the western church. In spite of the fact that John 15:26 says that the Spirit of truth “proceeds from the Father,” this does not deny that he proceeds also from the Son (just as John 14:26 says that the Father will send the Holy Spirit, but John 16:7 says that the Son will send the Holy Spirit). In fact, in the same sentence in John 15:26 Jesus speaks of the Holy Spirit as one “whom I shall send to you from the Father.” And if the Son together with the Father sends the Spirit into the world, by analogy it would seem appropriate to say that this reflects eternal ordering of their relationships. This is not something that we can clearly insist on based on any specific verse, but much of our understanding of the eternal relationships among the Father, Son, and Holy Spirit comes by analogy from what Scripture tells us about the way they relate to the creation in time. Moreover, the eastern formulation runs the danger of suggesting an unnatural distance between the Son and the Holy Spirit, leading to the possibility that even in personal worship an emphasis on more mystical, Spirit-inspired experience might be pursued to the neglect of an accompanying rationally understandable adoration of Christ as Lord. Nevertheless, the controversy was ultimately over such an obscure point of doctrine (essentially, the relationship between the Son and Spirit before creation) that it certainly did not warrant division in the church.

e. The Importance of the Doctrine of the Trinity: Why was the church so concerned about the doctrine of the Trinity? Is it really essential to hold to the full deity of the Son and the Holy Spirit? Yes it is, for this teaching has implications for the very heart of the Christian faith. First, the atonement is at stake. If Jesus is merely a created being, and not fully God, then it is hard to see how he, a creature, could bear the full wrath of God against all of our sins. Could any creature, no matter how great, really save us? Second, justification by faith alone is threatened if we deny the full deity of the Son. (This is seen today in the teaching of the Jehovah’s Witnesses, who do not believe in justification by faith alone.) If Jesus is not fully God, we would rightly doubt whether we can really trust him to save us completely. Could we really depend on any creature fully for our salvation? Third, if Jesus is not infinite God, should we pray to him or worship him? Who but an infinite, omniscient God could hear and respond to all the prayers of all God’s people? And who but God himself is worthy of worship? Indeed, if Jesus is merely a creature, no matter how great, it would be idolatry to worship him—yet the New Testament commands us to do so (Phil. 2:9–11; Rev. 5:12–14). Fourth, if someone teaches that Christ was a created being but nonetheless one who saved us, then this teaching wrongly begins to attribute credit for salvation to a creature and not to God himself. But this wrongfully exalts the creature rather than the Creator, something Scripture never allows us to do. Fifth, the independence and personal nature of God are at stake: If there is no Trinity, then there were no interpersonal relationships within the being of God before creation, and, without personal relationships, it is difficult to see how God could be genuinely personal or be without the need for a creation to relate to. Sixth, the unity of the universe is at stake: If there is not perfect plurality and perfect unity in God himself, then we have no basis for thinking there can be any ultimate unity among the diverse elements of the universe either. Clearly, in the doctrine of the Trinity, the heart of the Christian faith is at stake. Herman Bavinck says that “Athanasius understood better than any of his contemporaries that Christianity stands or falls with the confession of the deity of Christ and of the Trinity.”30 He adds, “In the confession of the Trinity throbs the heart of the Christian religion: every error results from, or upon deeper reflection may be traced to, a wrong view of this doctrine.”31

3. Tritheism Denies That There Is Only One God. A final possible way to attempt an easy reconciliation of the biblical teaching about the Trinity would be to deny that there is only one God. The result is to say that God is three persons and each person is fully God. Therefore, there are three Gods. Technically this view would be called “tritheism.” Few persons have held this view in the history of the church. It has similarities to many ancient pagan religions that held to a multiplicity of gods. This view would result in confusion in the minds of believers. There would be no absolute worship or loyalty or devotion to one true God. We would wonder to which God we should give our ultimate allegiance. And, at a deeper level, this view would destroy any sense of ultimate unity in the universe: even in the very being of God there would be plurality but no unity. Although no modern groups advocate tritheism, perhaps many evangelicals today unintentionally tend toward tritheistic views of the Trinity, recognizing the distinct personhood of the Father, the Son, and the Holy Spirit, but seldom being aware of the unity of God as one undivided being.

D. What Are the Distinctions Between the Father, the Son, and the Holy Spirit? After completing this survey of errors concerning the Trinity, we may now go on to ask if anything more can be said about the distinctions between the Father, Son, and Holy Spirit. If we say that each member of the Trinity is fully God, and that each person fully shares in all the attributes of God, then is there any difference at all among the persons? We cannot say, for example, that the Father is more powerful or wiser than the Son, or that the Father and Son are wiser than the Holy Spirit, or that the Father existed before the Son and Holy Spirit existed, for to say anything like that would be to deny the full deity of all three members of the Trinity. But what then are the distinctions between the persons? 1. The Persons of the Trinity Have Different Primary Functions in Relating to the World. When Scripture discusses the way in which God relates to the world, both in creation and in redemption, the persons of the Trinity are said to have different functions or primary activities. Sometimes this has been called the “economy of the Trinity,” using economy in an old sense meaning “ordering of activities.” (In this sense, people used to speak of the “economy of a household” or “home economics,” meaning not just the financial affairs of a household, but all of the “ordering of activities” within the household.) The “economy of the Trinity” means the different ways the three persons act as they relate to the world and (as we shall see in the next section) to each other for all eternity. We see these different functions in the work of creation. God the Father spoke the creative words to bring the universe into being. But it was God the Son, the eternal Word of God, who carried out these creative decrees. “All things were made through him, and without him was not anything made that was made” (John 1:3). Moreover, “in him all things were created, in heaven and on earth, visible and invisible,

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (pp. 248-249). Zondervan. Kindle Edition.

whether thrones or dominions or principalities or authorities—all things were created through him and for him” (Col. 1:16; see also Ps. 33:6, 9; 1 Cor. 8:6; Heb. 1:2). The Holy Spirit was active as well in a different way, in “moving” or “hovering” over the face of the waters (Gen. 1:2), apparently sustaining and manifesting God’s immediate presence in his creation (cf. Ps. 33:6, where “breath” should perhaps be translated “Spirit”; see also Ps. 139:7). In the work of redemption there are also distinct functions. God the Father planned redemption and sent his Son into the world (John 3:16; Gal. 4:4; Eph. 1:9–10). The Son obeyed the Father and accomplished redemption for us (John 6:38; Heb. 10:5–7; et al.). God the Father did not come and die for our sins, nor did God the Holy Spirit. That was the particular work of the Son. Then, after Jesus ascended back into heaven, the Holy Spirit was sent by the Father and the Son to apply redemption to us. Jesus speaks of “the Holy Spirit, whom the Father will send in my name” (John 14:26), but also says that he himself will send the Holy Spirit, for he says, “If I go, I will send him to you” (John 16:7), and he speaks of a time “when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth” (John 15:26). It is especially the role of the Holy Spirit to give us regeneration or new spiritual life (John 3:5–8), to sanctify us (Rom. 8:13; 15:16; 1 Peter 1:2), and to empower us for service (Acts 1:8; 1 Cor. 12:7–11). In general, the work of the Holy Spirit seems to be to bring to completion the work that has been planned by God the Father and begun by God the Son. (See chapter 30, on the work of the Holy Spirit.) So we may say that the role of the Father in creation and redemption has been to plan and direct and send the Son and Holy Spirit. This is not surprising, for it shows that the Father and the Son relate to one another as a father and son relate to one another in a human family: the father directs and has authority over the son, and the son obeys and is responsive to the directions of the father. The Holy Spirit is obedient to the directives of both the Father and the Son. Thus, while the persons of the Trinity are equal in all their attributes, they nonetheless differ in their relationships to the creation. The Son and Holy Spirit are equal in deity to God the Father, but they are subordinate in their roles. Moreover, these differences in role are not

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (p. 249). Zondervan. Kindle Edition.

temporary but will last forever: Paul tells us that even after the final judgment, when the “last enemy,” that is, death, is destroyed and when all things are put under Christ’s feet, “then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one” (1 Cor. 15:28). 2. The Persons of the Trinity Eternally Existed as Father, Son, and Holy Spirit. But why do the persons of the Trinity take these different roles in relating to creation? Was it accidental or arbitrary? Could God the Father have come instead of God the Son to die for our sins? Could the Holy Spirit have sent God the Father to die for our sins, and then sent God the Son to apply redemption to us? No, it does not seem that these things could have happened, for the role of commanding, directing, and sending is appropriate to the position of the Father, after whom all human fatherhood is patterned (Eph. 3:14–15). And the role of obeying, going as the Father sends, and revealing God to us is appropriate to the role of the Son, who is also called the Word of God (cf. John 1:1–5, 14, 18; 17:4; Phil. 2:5–11). These roles could not have been reversed or the Father would have ceased to be the Father and the Son would have ceased to be the Son. And by analogy from that relationship, we may conclude that the role of the Holy Spirit is similarly one that was appropriate to the relationship he had with the Father and the Son before the world was created. Second, before the Son came to earth, and even before the world was created, for all eternity the Father has been the Father, the Son has been the Son, and the Holy Spirit has been the Holy Spirit. These relationships are eternal, not something that occurred only in time. We may conclude this first from the unchangeableness of God (see chapter 11): if God now exists as Father, Son, and Holy Spirit, then he has always existed as Father, Son, and Holy Spirit. We may also conclude that the relationships are eternal from other verses in Scripture that speak of the relationships the members of the Trinity had to one another before the creation of the world. For instance, when Scripture speaks of God’s work of election (see chapter 32) before the creation of the world, it speaks of the Father choosing us “in” the Son: “Blessed be the God and Father of our Lord Jesus Christ . . . he chose us in him before the foundation of the world, that we should be

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (pp. 249-250). Zondervan. Kindle Edition.

holy and blameless before him” (Eph. 1:3–4). The initiatory act of choosing is attributed to God the Father, who regards us as united to Christ or “in Christ” before we ever existed. Similarly, of God the Father, it is said that “those whom he foreknew he also predestined to be conformed to the image of his Son” (Rom. 8:29). We also read of the “foreknowledge of God the Father” in distinction from particular functions of the other two members of the Trinity (1 Peter 1:2 NASB; cf. 1:20).32 Even the fact that the Father “gave his only Son” (John 3:16) and “sent the Son into the world” (John 3:17) indicate that there was a Father-Son relationship before Christ came into the world. The Son did not become the Son when the Father sent him into the world. Rather, the great love of God is shown in the fact that the one who was always Father gave the one who was always his only Son: “For God so loved the world that he gave his only Son . . .” (John 3:16). “But when the time had fully come, God sent forth his Son” (Gal. 4:4). When Scripture speaks of creation, once again it speaks of the Father creating through the Son, indicating a relationship prior to when creation began (see John 1:3; 1 Cor. 8:6; Heb. 1:2; also Prov. 8:22–31). But nowhere does it say that the Son or Holy Spirit created through the Father. These passages again imply that there was a relationship of Father (as originator) and Son (as active agent) before creation, and that this relationship made it appropriate for the different persons of the Trinity to fulfill the roles they actually did fulfill. Therefore, the different functions that we see the Father, Son, and Holy Spirit performing are simply outworkings of an eternal relationship between the three persons, one that has always existed and will exist for eternity. God has always existed as three distinct persons: Father, Son, and Holy Spirit. These distinctions are essential to the very nature of God himself, and they could not be otherwise. Finally, it may be said that there are no differences in deity, attributes, or essential nature between the Father, Son, and Holy Spirit. Each person is fully God and has all the attributes of God. The only distinctions between the members of the Trinity are in the ways they relate to each other and to the rest of creation. In those relationships they carry out roles that are appropriate to each person.

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (pp. 250-251). Zondervan. Kindle Edition.

This truth about the Trinity has sometimes been summarized in the phrase “ontological equality but economic subordination,” where the word ontological means “being.”33 Another way of expressing this more simply would be to say “equal in being but subordinate in role.” Both parts of this phrase are necessary to a true doctrine of the Trinity: If we do not have ontological equality, not all the persons are fully God. But if we do not have economic subordination,34 then there is no inherent difference in the way the three persons relate to one another, and consequently we do not have the three distinct persons existing as Father, Son, and Holy Spirit for all eternity. For example, if the Son is not eternally subordinate to the Father in role, then the Father is not eternally “Father” and the Son is not eternally “Son.” This would mean that the Trinity has not eternally existed. This is why the idea of eternal equality in being but subordination in role has been essential to the church’s doctrine of the Trinity since it was first affirmed in the Nicene Creed, which said that the Son was “begotten of the Father before all ages” and that the Holy Spirit “proceeds from the Father and the Son.” Surprisingly, some recent evangelical writings have denied an eternal subordination in role among the members of the Trinity,35 but it has clearly been part of the church’s doctrine of the Trinity (in Catholic, Protestant, and Orthodox expressions), at least since Nicea (A.D. 325). So Charles Hodge says: The Nicene doctrine includes, (1) the principle of the subordination of the Son to the Father, and of the Spirit to the Father and the Son. But this subordination does not imply inferiority. . . . The subordination intended is only that which concerns the mode of subsistence and operation. . . . The creeds are nothing more than a well-ordered arrangement of the facts of Scripture which concern the doctrine of the Trinity. They assert the distinct personality of the Father, Son, and Spirit . . . and their consequent perfect equality; and the subordination of the Son to the Father, and of the Spirit to the Father and the Son, as to the mode of subsistence and operation. These are scriptural facts, to which the creeds in question add nothing; and it is in this sense they have been accepted by the Church universal.36 Similarly, A. H. Strong says:

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (pp. 251-252). Zondervan. Kindle Edition.

Father, Son, and Holy Spirit, while equal in essence and dignity, stand to each other in an order of personality, office, and operation. . . . The subordination of the person of the Son to the person of the Father, or in other words an order of personality, office, and operation which permits the Father to be officially first, the Son second, and the Spirit third, is perfectly consistent with equality. Priority is not necessarily superiority. . . . We frankly recognize an eternal subordination of Christ to the Father, but we maintain at the same time that this subordination is a subordination of order, office, and operation, not a subordination of essence.37

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (p. 252). Zondervan. Kindle Edition.

E. Application Because God in himself has both unity and diversity, it is not surprising that unity and diversity are also reflected in the human relationships he has established. We see this first in marriage. When God created man in his own image, he did not create merely isolated individuals, but Scripture tells us, “male and female he created them” (Gen. 1:27). And in the unity of marriage (see Gen. 2:24) we see, not a triunity as with God, but at least a remarkable unity of two persons, persons who remain distinct individuals yet also become one in body, mind, and spirit (cf. 1 Cor. 6:16–20; Eph. 5:31). In fact, in the relationship between man and woman in marriage we see also a picture of the relationship between the Father and Son in the Trinity. Paul says, “But I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God” (1 Cor. 11:3). Here, just as the Father has authority over the Son in the Trinity, so the husband has

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (pp. 256-257). Zondervan. Kindle Edition.

authority over the wife in marriage. The husband’s role is parallel to that of God the Father and the wife’s role is parallel to that of God the Son. Moreover, just as Father and Son are equal in deity and importance and personhood, so the husband and wife are equal in humanity and importance and personhood. And, although it is not explicitly mentioned in Scripture, the gift of children within marriage, coming from both the father and the mother, and subject to the authority of both father and mother, is analogous to the relationship of the Holy Spirit to the Father and Son in the Trinity. But the human family is not the only way in which God has ordained that there would be both diversity and unity in the world that reflect something of his own excellence. In the church we have “many members” yet “one body” (1 Cor. 12:12). Paul reflects on the great diversity among members of the human body (1 Cor. 12:14–26) and says that the church is like that: We have many different members in our churches with different gifts and interests, and we depend on and help each other, thereby demonstrating great diversity and great unity at the same time. When we see different people doing many different things in the life of a church we ought to thank God that this allows us to glorify him by reflecting something of the unity and diversity of the Trinity. We should also notice that God’s purpose in the history of the universe has frequently been to display unity in diversity, and thus to display his glory. We see this not only in the diversity of gifts in the church (1 Cor. 12:12–26), but also in the unity of Jews and Gentiles, so that all races, diverse as they are, are united in Christ (Eph. 2:16; 3:8–10; see also Rev. 7:9). Paul is amazed that God’s plans for the history of redemption have been like a great symphony so that his wisdom is beyond finding out (Rom. 11:33–36). Even in the mysterious unity between Christ and the church, in which we are called the bride of Christ (Eph. 5:31–32), we see unity beyond what we ever would have imagined, unity with the Son of God himself. Yet in all this we never lose our individual identity but remain distinct persons always able to worship and serve God as unique individuals. Eventually the entire universe will partake of this unity of purpose with every diverse part contributing to the worship of God the Father,

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (p. 257). Zondervan. Kindle Edition.

Son, and Holy Spirit, for one day, at the name of Jesus every knee will bow “in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10–11). On a more everyday level, there are many activities that we carry out as human beings (in the labor force, in social organizations, in musical performances, and in athletic teams, for example) in which many distinct individuals contribute to a unity of purpose or activity. As we see in these activities a reflection of the wisdom of God in allowing us both unity and diversity, we can see a faint reflection of the glory of God in his trinitarian existence. Though we will never fully comprehend the mystery of the Trinity, we can worship God for who he is both in our songs of praise, and in our words and actions as they reflect something of his excellent character.

Grudem, Wayne (2009-05-11). Systematic Theology: An Introduction to Biblical Doctrine (p. 257). Zondervan. Kindle Edition.

Watchtower: Who is Jesus Christ? [1]

ACCORDING to reliable history, a man named Jesus was born over 2,000 years ago in Bethlehem, a small town in the land of Judea. Herod the Great was king in Jerusalem then, and Caesar Augustus was emperor in Rome. (Matthew 2:1; Luke 2:1-7) Roman historians of the first two centuries generally avoided mentioning Jesus, since Roman rulers at that time were trying to suppress Christianity.

On the other hand, The Historians’ History of the World observes: “The historical result of [Jesus’] activities was more momentous, even from a strictly secular standpoint, than the deeds of any other character of history. A new era, recognised by the chief civilisations of the world, dates from [Jesus’] birth.”

Time magazine reported that more books have been written about Jesus than any other person in history. Many of these books focus on the question of Jesus’ identity, that is, who he really is. There has perhaps been more controversy about this matter than about any other subject in human history.

Early Questions About Identity

When Mary was told that she would have a child and that she was to name him Jesus, she asked: “How is this to be, since I am having no intercourse with a man?” God’s angel Gabriel replied: “Power of the Most High will overshadow you. For that reason also what is born will be called holy, God’s Son.”—Luke 1:30-35.

Later, Jesus performed miracles that caused his apostles to marvel. When a mighty windstorm threatened to sink their boat on the Sea of Galilee, Jesus calmed the waters with the rebuke “Hush! Be quiet!” In astonishment, his apostles exclaimed: “Who really is this?”—Mark 4:35-41; Matthew 8:23-27.

Questions about Jesus’ real identity became common among people of his day, so Jesus asked his apostles who people were saying he was. “Some say John the Baptist,” they replied, “others Elijah, still others Jeremiah or one of the prophets”—all of whom were then dead. Afterward Jesus asked: “‘You, though, who do you say I am?’ In answer Simon Peter said: ‘You are the Christ, the Son of the living God.’” Even the demons—wicked angels—said of Jesus: “You are the Son of God.”—Matthew 16:13-16; Luke 4:41.

Who Jesus Said He Was

Although Jesus rarely spoke of himself as God’s Son, he did acknowledge that he was. (Mark 14:61, 62; John 3:18; 5:25, 26; 11:4) Almost invariably, however, he said that he was “the Son of man.” By identifying himself this way, he highlighted his human birth—the fact that he was truly a man. Thus he also revealed himself to be that “son of man” whom Daniel had seen in vision appearing before Almighty God—“the Ancient of Days.”—Matthew 20:28; Daniel 7:13.

Rather than proclaim himself to be God’s Son, Jesus allowed others to reach that conclusion. And even people besides his apostles did so, including John the Baptist and Jesus’ friend Martha. (John 1:29-34; 11:27) These believed that Jesus was the promised Messiah. They learned that he had lived in heaven as a mighty spirit person and that his life had been miraculously transferred by God to the womb of the virgin Mary.—Isaiah 7:14; Matthew 1:20-23.

Similar to the First Man, Adam

In many respects, Jesus was similar to the first man, Adam. For example, both were perfect men who did not have a human father. (Genesis 2:7, 15) So the Bible calls Jesus “the last Adam”—a perfect man who could serve as “a corresponding ransom.” Jesus’ life corresponded to that of “the first man Adam,” whom God created as a perfect human.—1 Corinthians 15:45; 1 Timothy 2:5, 6.

No One Better Known

The account of Jesus’ life was recorded by four of his contemporaries—Matthew, Mark, Luke, and John—two of whom were intimate associates. Their books, named after them, are commonly called the Gospels, parts of which can be read in over two thousand languages. These small books are usually incorporated with others that make up the Bible. The circulation of the Gospels—either as individual books or as part of the Bible—is greater by far than that of any other writings in history. No wonder that Jesus is better known than any man who has ever lived!

The first Adam is called in the Bible “son of God.” (Luke 3:38) However, that Adam lost his precious relationship as God’s son by willfully disobeying God. On the other hand, Jesus was always faithful to his heavenly Father, and he remained God’s approved Son. (Matthew 3:17; 17:5) The Bible says that all who exercise faith in Jesus, accepting him as their Savior, can receive everlasting life.—John 3:16, 36; Acts 5:31; Romans 5:12, 17-19.

Yet, some argue that Jesus is not simply the Son of God but that he is actually God himself. They say that he and his Father are both Almighty God. Are they correct? Is Jesus somehow part of God? Is that what Jesus, or any of the Bible writers, said? Really, who is the only true God? Who did Jesus say He is? Let us see.

JESUS often prayed to God, whom he called Father, and he also taught others to do so. (Matthew 6:9-11; Luke 11:1, 2) In prayer with his apostles—only hours before his death—Jesus petitioned: “Father, the hour has come; glorify your son, that your son may glorify you. This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.”—John 17:1, 3.

Notice that Jesus prays to One whom he calls “the only true God.” He points to God’s superior position when he continues: “So now you, Father, glorify me alongside yourself with the glory that I had alongside you before the world was.” (John 17:5) Since Jesus prayed to God requesting to be alongside God, how could Jesus at the same time be “the only true God”? Let us examine this matter.

Jesus’ Position in Heaven

A few hours after this prayer, Jesus was executed. But he was not dead for long—only from Friday afternoon till Sunday morning. (Matthew 27:57–28:6) “This Jesus God resurrected,” the apostle Peter reports, “of which fact we are all witnesses.” (Acts 2:31, 32) Could Jesus have resurrected himself? No, according to the Bible, the dead “are conscious of nothing at all.” (Ecclesiastes 9:5) “The only true God,” Jesus’ heavenly Father, resurrected his Son.—Acts 2:32; 10:40.

A short time afterward, Jesus’ disciple Stephen was killed by religious persecutors. As they were about to stone him, Stephen was granted a vision. He stated: “Look! I behold the heavens opened up and the Son of man standing at God’s right hand.” (Acts 7:56) Jesus, “the Son of man,” was thus seen by Stephen in a role supportive to God in heaven—“at God’s right hand”—even as he had been ‘alongside God’ before he came to earth.—John 17:5.

Later, after Stephen’s execution, Jesus made a miraculous appearance to Saul, better known by his Roman name, Paul. (Acts 9:3-6) When Paul was in Athens, Greece, he spoke of “the God that made the world and all the things in it.” He said that this God, the “only true God,” will “judge the inhabited earth in righteousness by a man whom he has appointed, and he has furnished a guarantee to all men in that he has resurrected him from the dead.” (Acts 17:24, 31) Here the apostle Paul described Jesus as “a man”—yes, lesser than God—whom God had restored to life in heaven.

The apostle John too described Jesus as subordinate to God. John said that he had written his Gospel so that readers might come to believe that “Jesus is the Christ the Son of God”—not that he was God. (John 20:31) John also received a heavenly vision in which he saw “the Lamb,” who in his Gospel is identified as Jesus. (John 1:29) The Lamb is standing with 144,000 others, who John says “have been bought [or resurrected] from the earth.” John explains that the 144,000 have the Lamb’s “name and the name of his Father written on their foreheads.”—Revelation 14:1, 3.

Could “the Lamb” be the same as “his Father”? Clearly not. In the Bible they are distinct. They even have different names.

Name of the Lamb and of the Father

As we have just seen, the name given to God’s Son, the Lamb, is Jesus. (Luke 1:30-32) What about his Father’s name? It appears in the Bible thousands of times. For example, Psalm 83:18 says: “You, whose name is Jehovah, you alone are the Most High over all the earth.” Sadly, God’s name, Jehovah, has been replaced in many Bible translations by the terms “LORD” and “GOD,” often spelled in all capital letters. The capitals are supposed to distinguish Jehovah from others called gods or lords.* Yet, in many Bible translations, the Divine Name has been restored to its rightful place.

The English-language American Standard Version (1901) is a notable example of a Bible translation that has restored God’s name, Jehovah, to its rightful place. Its preface observes: “The American Revisers, after a careful consideration, were brought to the unanimous conviction that a Jewish superstition, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament, as it fortunately does not in the numerous versions made by modern missionaries.”

The Trinity—Whose Teaching?

What, then, about the teaching that Jehovah and Jesus are, in effect, the same God, as the Trinity doctrine proclaims? In its issue of April-June 1999, The Living Pulpit magazine defined the Trinity this way: “There is one God and Father, one Lord Jesus Christ, and one Holy Spirit, three ‘persons’ . . . who are the same or one in essence . . . ; three persons equally God, possessing the same natural properties, yet really distinct, known by their personal characteristics.”#

Where did this complex Trinity teaching originate? The Christian Century, in its May 20-27, 1998, issue, quotes a pastor who acknowledges that the Trinity is “a teaching of the church rather than a teaching of Jesus.” Even though the Trinity is not a teaching of Jesus, is it consistent with what he taught?

The Father—Superior to the Son

Jesus taught his disciples to pray: “Our Father which art in heaven, hallowed be thy name.” Our heavenly Father, whose name is Jehovah, is described in the Bible as being superior to his Son. For example, Jehovah is “from everlasting to everlasting.” But the Bible says that Jesus is “the firstborn of every creature.” That Jehovah is greater than Jesus, Jesus himself taught when he said: “My Father is greater than I.” (Matthew 6:9; Psalm 90:1, 2; Colossians 1:15; John 14:28, King James Version) Yet, the Trinity doctrine holds that the Father and the Son are “equally God.”

The Father’s superiority over the Son, as well as the fact that the Father is a separate person, is highlighted also in the prayers of Jesus, such as the one before his execution: “Father, if you wish, remove this cup [that is, an ignominious death] from me. Nevertheless, let, not my will, but yours take place.” (Luke 22:42) If God and Jesus are “one in essence,” as the Trinity doctrine says, how could Jesus’ will, or wish, seem different from that of his Father?—Hebrews 5:7, 8; 9:24.

Furthermore, if Jehovah and Jesus were the same, how could one of them be aware of things of which the other was not? Jesus, for instance, said regarding the time of the world’s judgment: “Concerning that day or the hour nobody knows, neither the angels in heaven nor the Son, but the Father.”—Mark 13:32.

The Trinity and the Church

The Trinity is not a teaching of Jesus or of the early Christians. As noted previously, it is “a teaching of the church.” In its 1999 issue on the Trinity, The Living Pulpit observed: “Sometimes, it seems that everyone assumes that the doctrine of the trinity is standard Christian theological fare,” but it added that it is not “a biblical idea.”

The New Catholic Encyclopedia (1967) discusses the Trinity at length and admits: “The Trinitarian dogma is in the last analysis a late 4th-century invention. . . . The formulation ‘one God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century.”

Martin Werner, as professor at the University of Bern, Switzerland, observed: “Wherever in the New Testament the relationship of Jesus to God, the Father, is brought into consideration, whether with reference to his appearance as a man or to his Messianic status, it is conceived of and represented categorically as subordination.” Clearly, what Jesus and the early Christians believed is far different from the Trinity teaching of churches today. From where, then, did this teaching come?

The Trinity’s Early Origins

The Bible tells of many gods and goddesses that people worshiped, including Ashtoreth, Milcom, Chemosh, and Molech. (1 Kings 11:1, 2, 5, 7) Even many people in the ancient nation of Israel once believed that Baal was the true God. So Jehovah’s prophet Elijah presented the challenge: “If Jehovah is the true God, go following him; but if Baal is, go following him.”—1 Kings 18:21.

The worship of pagan gods grouped in threes, or triads, was also common before Jesus was born. “From Egypt came the ideas of a divine trinity,” observed historian Will Durant. In the Encyclopædia of Religion and Ethics, James Hastings wrote: “In Indian religion, e.g., we meet with the trinitarian group of Brahma, Siva, and Visnu; and in Egyptian religion with the trinitarian group of Osiris, Isis, and Horus.”

So there are many gods. Did early Christians acknowledge this? And did they view Jesus as Almighty God?

WHEN the apostle Paul healed a lame man in Lystra, the people shouted: “The gods have become like humans and have come down to us!” Paul they called Hermes, and his companion Barnabas, Zeus. (Acts 14:8-14) In Ephesus the silversmith Demetrius warned that if Paul was allowed to continue to preach, ‘the temple of the great goddess Artemis would be esteemed as nothing.’—Acts 19:24-28.

People in the first century—like many today—worshiped “those who are called ‘gods,’ whether in heaven or on earth.” Paul, in fact, said: “There are many ‘gods’ and many ‘lords’.” However, he also explained: “There is actually to us one God the Father,” and “there is one Lord, Jesus Christ.”—1 Corinthians 8:5, 6.

The people of Lystra were inclined to call Paul and Barnabas gods

Was Jesus Also Called God?

Although Jesus never claimed to be God, as Jehovah’s appointed ruler he is identified in Isaiah’s prophecy by the terms “Mighty God” and “Prince of Peace.” Isaiah’s prophecy adds: “To the abundance of the princely rule and to peace there will be no end.” (Isaiah 9:6, 7) So, as the “Prince”—the son of the Great King, Jehovah—Jesus will serve as Ruler of the heavenly government of “God Almighty.”—Exodus 6:3.

Yet, a person may ask, ‘In what sense is Jesus a “Mighty God,” and didn’t the apostle John say that Jesus is himself God?’ In the King James version of the Bible, John 1:1 reads: “In the beginning was the Word, and the Word was with God, and the Word was God.” Some argue that this means that “the Word,” who was born on earth as the baby Jesus, is Almighty God himself. Is this true?

If this verse were interpreted to mean Jesus was himself God Almighty, it would contradict the preceding statement, “the Word was with God.” Someone who is “with” another person cannot be the same as that other person. Many Bible translations thus draw a distinction, making clear that the Word was not God Almighty. For example, a sampling of Bible translations say the following: “The Word was a God,” “a god was the Word,” and “the Word was divine.”*

Bible verses that in the Greek language have a construction similar to that of John 1:1 use the expression “a god.” For example, when referring to Herod Agrippa I, the crowds shouted: ‘It is a god speaking.’ And when Paul survived a bite by a poisonous snake, the people said: “He is a god.” (Acts 12:22; 28:3-6) It is in harmony with both Greek grammar and Bible teaching to speak of the Word as, not God, but “a god.”—John 1:1.

Consider how John identified “the Word” in the first chapter of his Gospel. “The Word became flesh and resided among us,” he wrote, “and we had a view of his glory, a glory such as belongs [not to God but] to an only-begotten son from a father.” So “the Word,” who became flesh, lived on the earth as the man Jesus and was seen by people. Therefore, he could not have been Almighty God, regarding whom John says: “No man has seen God at any time.”—John 1:14, 18.

‘Why, then,’ one may ask, ‘did Thomas exclaim when seeing the resurrected Jesus, “My Lord and my God!”?’ As already noted, Jesus is a god in the sense of being divine, but he is not the Father. Jesus had just told Mary Magdalene: “I am ascending to my Father and your Father and to my God and your God.” Remember, too, why John wrote his Gospel. Three verses after the account about Thomas, John explained that he wrote so that people “may believe that Jesus is the Christ the Son of God”—not that he is God.—John 20:17, 28, 31.

Jesus told Mary Magdalene: ‘I am ascending to my God and your God’

Who Is “the God of This World”?

Clearly, there are many gods. Some, as we have seen, are named in the Bible. Yet, people who saw Jehovah’s power long ago exclaimed: “Jehovah is the true God! Jehovah is the true God!” (1 Kings 18:39) Another god, however, also has power. The Bible says: “The god of this world hath blinded the minds of them which believe not.”—2 Corinthians 4:4, King James Version.

The night before his death, Jesus three times warned his disciples about this god, calling him “the ruler of this world.” Jesus said this powerful ruler, or god, “will be cast out.” (John 12:31; 14:30; 16:11) Who is this god, and what is the world over which he is the ruler?

He is none other than the rebel angel, Satan the Devil. How do we know? The Bible explains that when Satan tempted Jesus, Satan showed him “all the kingdoms of the world and their glory, and he said to him: ‘All these things I will give you if you fall down and do an act of worship to me.’” (Matthew 4:8, 9) This offer would not have been a temptation at all if Satan had been offering Jesus what Satan did not possess. Indeed, the apostle John declared: “The whole world is lying in the power of the wicked one.”—1 John 5:19.

Recall that Jesus promised: “The ruler of this world will be cast out.” (John 12:31) In fact, this world, or system of things, along with its ruler, will be removed, as foretold by the apostle John when he stated: “The world is passing away.” However, John added: “He that does the will of God remains forever.” (1 John 2:17) Let us examine now the glorious purposes of the only true God and how we can benefit from them.

JEHOVAH GOD placed the first human couple in a paradise on earth—the garden of Eden. He instructed them to have children and to ‘subdue the earth,’ which would involve expanding their Paradise home as their family grew in numbers. (Genesis 1:26-28; 2:15) Will God’s purpose for humans to enjoy an earthly paradise ever be fulfilled?

Indeed, it will! According to Bible prophecy, “[Jehovah] will actually swallow up death forever” and “will certainly wipe the tears from all faces.” When this occurs, “one will certainly say: ‘Look! This is our God. We have hoped in him, and he will save us. This is Jehovah. We have hoped in him. Let us be joyful and rejoice in the salvation by him.’”—Isaiah 25:8, 9.

The Bible’s last book describes the conditions on earth after this present world, or system of things under Satan’s rule, is removed. Regarding the “new earth” made up of humans who love God, the Bible says: “The tent of God is with mankind, and he will reside with them, and they will be his peoples. And God himself will be with them. And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore.”—Revelation 21:1-4.

What marvelous promises! Can we believe them? Consider how Jesus’ sacrificial death and the miracles he performed provide a basis for confidence that God will accomplish whatever He promises.—2 Corinthians 1:20.

Jesus’ Life as a Ransom

When Satan induced Adam to disobey God and sin, all of Adam’s offspring inherited his sin. “Just as through one man sin entered into the world and death through sin,” the Bible says, “death spread to all men because they had all sinned.” Yet, the Bible account continues: “Through the obedience of the one person [the perfect man Jesus] many will be constituted righteous.” (Romans 5:12, 19) As noted in the first article of this series, Jesus is “the last Adam,”—the one “out of heaven”—the one who provided his life as “a ransom in exchange for many.”—1 Corinthians 15:45, 47; Matthew 20:28.

So all who exercise faith in Jesus can receive “the release [from sin] by ransom” and can enjoy everlasting life. (Ephesians 1:7; John 3:36) Surely we can rejoice that Jehovah God loved the world of mankind so much that he gave his Son as our Savior! (Luke 2:10-12; John 3:16) An examination of what Jesus did in behalf of suffering mankind in the first century provides insight regarding the future. And what Jesus did was truly amazing!

Foregleams of a New World

Jesus could heal every sick and ailing person who was brought to him. There was not a one whom he was unable to restore to health, regardless of their ailment or infirmity. Moreover, he miraculously fed thousands with only a few fishes and loaves of bread, and he did so on more than one occasion.—Matthew 14:14-22; 15:30-38.

When Jesus restored sight to a man born blind, neighbors and acquaintances acknowledged the miracle, but Jewish religious leaders were skeptical. So the man whose sight had been restored reasoned with them: “From of old it has never been heard that anyone opened the eyes of one born blind. If this man were not from God, he could do nothing at all.”—John 9:32, 33.

During Jesus’ ministry his cousin John the Baptist, who had been imprisoned, sent messengers to confirm reports about Jesus. “In that hour,” the Bible says, Jesus “cured many of sicknesses and grievous diseases and wicked spirits, and granted many blind persons the favor of seeing.” Then Jesus told the messengers: “Report to John what you saw and heard: the blind are receiving sight, the lame are walking, the lepers are being cleansed and the deaf are hearing, the dead are being raised up.”—Luke 7:18-22.

Think of it: If something good occurred in the past, would that not give you confidence that it could happen again? By means of his miracles, Jesus demonstrated on a small scale what he will do on a grand scale during his rule as King of God’s Kingdom. His miracles serve as proof that he was sent by God and that he really was God’s Son.

During the rule of God’s Kingdom, there will be a literal fulfillment of prophecies of marvelous things. As foretold, blind eyes will be opened, deaf ears will be unstopped, the lame will leap as a deer, and no one will be sick. There will also be peace and security everywhere on earth. Even animals that are now dangerous will be at peace with man.—Isaiah 9:6, 7; 11:6-9; 33:24; 35:5, 6; 65:17-25.

This is what God promises for the earth

Would you like to live forever under the rule of God’s Kingdom, surrounded by such conditions? Jesus showed what you must do when he said in prayer to his father: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.” (John 17:3) May you allow nothing to prevent you from continuing to take in such life-giving knowledge.

Watchtower: Is Jesus God? [2]

MANY people view the Trinity as “the central doctrine of the Christian religion.” According to this teaching, the Father, Son, and holy spirit are three persons in one God. Cardinal John O’Connor stated about the Trinity: “We know that it is a very profound mystery, which we don’t begin to understand.” Why is the Trinity so difficult to understand?

The Illustrated Bible Dictionary gives one reason. Speaking of the Trinity, this publication admits: “It is not a biblical doctrine in the sense that any formulation of it can be found in the Bible.” Because the Trinity is “not a biblical doctrine,” Trinitarians have been desperately looking for Bible texts—even twisting them—to find support for their teaching.

A Text That Teaches the Trinity?

One example of a Bible verse that is often misused is John 1:1. In the King James Version , that verse reads: “In the beginning was the Word, and the Word was with God [Greek, ton the·on′], and the Word was God [the·os′].” This verse contains two forms of the Greek noun the·os′ (god). The first is preceded by ton (the), a form of the Greek definite article, and in this case the word the·on′ refers to Almighty God. In the second instance, however, the·os′ has no definite article. Was the article mistakenly left out?

The Gospel of John was written in Koine, or common Greek, which has specific rules regarding the use of the definite article. Bible scholar A. T. Robertson recognizes that if both subject and predicate have articles, “both are definite, treated as identical, one and the same, and interchangeable.” Robertson considers as an example Matthew 13:38, which reads: “The field [Greek, ho a·gros′] is the world [Greek, ho ko′smos].” The grammar enables us to understand that the world is also the field.

What, though, if the subject has a definite article but the predicate does not, as in John 1:1? Citing that verse as an example, scholar James Allen Hewett emphasizes: “In such a construction the subject and predicate are not the same, equal, identical, or anything of the sort.”

To illustrate, Hewett uses 1 John 1:5, which says: “God is light.” In Greek, “God” is ho the·os′ and therefore has a definite article. But phos for “light” is not preceded by any article. Hewett points out: “One can always . . . say of God He is characterized by light; one cannot always say of light that it is God.” Similar examples are found at John 4:24, “God is a Spirit,” and at 1 John 4:16, “God is love.” In both of these verses, the subjects have definite articles but the predicates, “Spirit” and “love,” do not. So the subjects and predicates are not interchangeable. These verses cannot mean that “Spirit is God” or “love is God.”

Identity of “the Word”?

Many Greek scholars and Bible translators acknowledge that John 1:1 highlights, not the identity, but a quality of “the Word.” Says Bible translator William Barclay: “Because [the apostle John] has no definite article in front of theos it becomes a description . . . John is not here identifying the Word with God. To put it very simply, he does not say that Jesus was God.” Scholar Jason David BeDuhn likewise says: “In Greek, if you leave off the article from theos in a sentence like the one in John 1:1c, then your readers will assume you mean ‘a god.’ . . . Its absence makes theos quite different than the definite ho theos, as different as ‘a god’ is from ‘God’ in English.” BeDuhn adds: “In John 1:1, the Word is not the one-and-only God, but is a god, or divine being.” Or to put it in the words of Joseph Henry Thayer, a scholar who worked on the American Standard Version: “The Logos [or, Word] was divine, not the divine Being himself.”

Does the identity of God have to be “a very profound mystery”? It did not seem so to Jesus. In his prayer to his Father, Jesus made a clear distinction between him and his Father when he said: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.” (John 17:3) If we believe Jesus and understand the plain teaching of the Bible, we will respect him as the divine Son of God that he is. We will also worship Jehovah as “the only true God.”

Watchtower: Jesus: Where He Came From, How He Lived, Why He Died [3]

Who Really Is Jesus Christ?

“Now when he entered into Jerusalem, the whole city was set in commotion, saying: ‘Who is this?’ The crowds kept telling: ‘This is the prophet Jesus, from Nazareth of Galilee!’”—MATTHEW 21:10, 11.

WHY did the arrival of Jesus Christ* in Jerusalem on that spring day in 33 C.E. cause such commotion? Many in the city had heard about Jesus and the extraordinary things he had done. They kept telling others about him. (John 12:17-19) Yet, little did the crowds know that in their midst was a man whose influence would spread around the world and span the centuries down to our day!

Consider a few examples of the far-reaching influence that Jesus has had on human history.

The calendar commonly used in many parts of the world is based on the year when Jesus is thought to have been born.

Some two billion people—about a third of the world’s population—call themselves Christians. Islam, with more than a billion members worldwide, teaches that Jesus is “a greater prophet than Abraham, Noah, and Moses.”

Many of Jesus’ wise sayings have, in various forms, entered everyday speech. Among them are the following:

‘Turn the other cheek.’—MATTHEW 5:39.

‘Go the extra mile.’—MATTHEW 5:41.

‘No man can serve two masters.’—MATTHEW 6:24.

‘Do not cast your pearls before swine.’—MATTHEW 7:6.

‘All things that you want men to do to you, you also must do to them.’—MATTHEW 7:12.

‘Count the cost.’—LUKE 14:28.

Jesus’ influence is beyond question. Yet, people hold widely different ideas and beliefs about him. Hence, you may wonder, ‘Who really is Jesus Christ?’ The Bible alone tells us where Jesus came from, how he lived, and why he died. Knowing those truths about him can have a profound effect on your life—now and in the future.

Jesus—Where He Came From

“[Pilate] entered into the governor’s palace again and said to Jesus: ‘Where are you from?’ But Jesus gave him no answer.”—JOHN 19:9.

THE Roman Governor Pontius Pilate asked that question when Jesus was on trial for his life. Pilate knew which part of Israel that Jesus came from. (Luke 23:6, 7) He also knew that Jesus was far from being an ordinary man. Was Pilate wondering whether Jesus had lived before? Was this pagan ruler really willing to accept and act upon the truth? Whatever the case, Jesus refused to answer, and it soon became clear that Pilate was more interested in his own career than in truth and justice.—Matthew 27:11-26.

Thankfully, those who sincerely want to know where Jesus came from can easily find out. The Bible plainly reveals the origin of Jesus Christ. Consider the following.

Where he was born

Modern calculations show that in the early fall of what is now called 2 B.C.E., Jesus was born under humble conditions in the Judean village of Bethlehem. A registration ordered by Caesar Augustus compelled Jesus’ mother, Mary, when “heavy with child,” and her husband, Joseph, to travel to Bethlehem, the place of Joseph’s ancestry. Unable to find lodging in the crowded village, the couple had to make use of a stable, where Jesus was born and placed in a manger.—Luke 2:1-7.

Centuries earlier, a Bible prophecy foretold the place of Jesus’ birth: “You, O Bethlehem Ephrathah, the one too little to get to be among the thousands of Judah, from you there will come out to me the one who is to become ruler in Israel.”* (Micah 5:2) Bethlehem was apparently too small to be listed among the cities of the territory of Judah. Yet, this little village would have a unique honor. The promised Messiah, or Christ, would come from Bethlehem.—Matthew 2:3-6; John 7:40-42.

Where he was raised

After a brief stay in Egypt, Jesus’ family moved to Nazareth, a city in the province of Galilee about 60 miles (96 km) north of Jerusalem. At that time, Jesus was less than three years old. Here in this picturesque region where farmers, shepherds, and fishermen plied their trades, Jesus grew up in a large family, likely in modest circumstances.—Matthew 13:55, 56.

Centuries in advance, the Bible foretold that the Messiah would be “a Nazarene.” Gospel writer Matthew says that Jesus’ family came to dwell in “Nazareth, that there might be fulfilled what was spoken through the prophets: ‘He will be called a Nazarene.’” (Matthew 2:19-23) The name Nazarene seems to be related to the Hebrew word for “sprout.” Evidently, Matthew was referring to Isaiah’s prophecy that called the Messiah “a sprout” out of Jesse, meaning that the Messiah would be a descendant of Jesse, father of King David. (Isaiah 11:1) Jesus was, in fact, a descendant of Jesse through David.—Matthew 1:6, 16; Luke 3:23, 31, 32.

Where he originally came from

The Bible teaches that Jesus’ life began long before he was born in that stable in Bethlehem. The prophecy of Micah, quoted earlier, goes on to say that His “origin is from early times, from the days of time indefinite.” (Micah 5:2) As God’s firstborn Son, Jesus was a spirit creature in heaven before he was born as a human on earth. Jesus himself said: “I have come down from heaven.” (John 6:38; 8:23) How was this possible?

By means of holy spirit, Jehovah God performed the miracle of transferring the life of his heavenly Son to the womb of the Jewish virgin Mary so that he could be born as a perfect human.# Such a miracle is easily within the power of Almighty God. As the angel who explained matters to Mary put it, “with God no declaration will be an impossibility.”—Luke 1:30-35, 37.

The Bible does more than just tell us something about where Jesus came from. The four Gospels—Matthew, Mark, Luke, and John—tell us much about how he lived.

Jesus—How He Lived

“My food is for me to do the will of him that sent me and to finish his work.”—JOHN 4:34.

THE setting in which Jesus said the above words reveals much about the focus of his life. Jesus and his disciples had been traveling all morning through the hilly country of Samaria. (John 4:6, footnote) Thinking that Jesus must be hungry by now, the disciples offered him some food. (John 4:31-33) In his reply, Jesus summed up his purpose in life. To him, doing God’s work was more important than eating. In both word and deed, Jesus lived to do God’s will for him. What did this include?

Preaching and teaching about God’s Kingdom

The Bible explains Jesus’ lifework, saying: “He went around throughout the whole of Galilee, teaching . . . and preaching the good news of the kingdom.” (Matthew 4:23) Jesus did not simply preach, or proclaim, God’s Kingdom to others. He also taught people—that is, he instructed, explained, and convinced by sound reasoning. The Kingdom was the theme of Jesus’ message.

Throughout his ministry, Jesus taught his listeners what God’s Kingdom is and what it will do. Note the following truths about the Kingdom, along with the Scriptural citations that give us Jesus’ words on the subject.

God’s Kingdom is a heavenly government, and Jesus is the one whom Jehovah has appointed as King.—MATTHEW 4:17; JOHN 18:36.

The Kingdom will sanctify God’s name and cause his will to be done on earth as in heaven.—MATTHEW 6:9, 10.

Under the rule of God’s Kingdom, the entire earth will be transformed into a paradise.—LUKE 23:42, 43.

God’s Kingdom will soon come and carry out God’s will for the earth.*—MATTHEW 24:3, 7-12.

Performing powerful works

Jesus was known primarily as “Teacher.” (John 13:13) However, during his three-and-a-half-year ministry, he also performed a number of powerful works. These works served at least two purposes. First, they helped to prove that he was indeed sent by God. (Matthew 11:2-6) Second, they provided a preview of what he as King of God’s Kingdom would do on an even grander scale in the future. Notice some of the miracles he performed.

He calmed a stormy sea and quieted strong winds.—MARK 4:39-41.

He healed sick people, including the blind, the deaf, and the lame.—LUKE 7:21, 22.

He caused food to be multiplied, thus feeding hungry crowds.—MATTHEW 14:17-21; 15:34-38.

On at least three occasions, he restored life to the dead.—LUKE 7:11-15; 8:41-55; JOHN 11:38-44.

Imagine what life on earth would be like under the rule of such a powerful King!

Revealing the personality of Jehovah God

When it comes to teaching others about Jehovah, no one is more qualified than God’s own Son, the one who became known as Jesus Christ. As “the firstborn of all creation,” Jesus lived alongside Jehovah in heaven longer than any other spirit creature. (Colossians 1:15) Think about the opportunities he had to absorb his Father’s thinking and learn His will, standards, and ways.

Jesus could rightly say: “Who the Son is no one knows but the Father; and who the Father is, no one knows but the Son, and he to whom the Son is willing to reveal him.” (Luke 10:22) When on earth as a man, Jesus willingly—yes, eagerly—revealed what his Father is like. Jesus spoke and taught from a unique perspective; he drew on memories acquired firsthand in the spirit realm and in the lofty presence of the Most High God.—John 8:28.

What Jesus did in revealing his Father might be illustrated by what an electric transformer does. Such a device can take in electricity of high voltage and change it into lower voltage, thus making it suitable for use by the average consumer. When on earth, Jesus took what he had learned in the heavens about his Father and transmitted it in ways that lowly humans on earth could readily grasp and easily apply.

Consider two important ways in which Jesus revealed his Father.

In his teaching, Jesus made known the truth about Jehovah—His name, his purpose, and his ways.—JOHN 3:16; 17:6, 26.

By his actions, Jesus revealed many beautiful facets of Jehovah’s personality. Jesus reflected his Father’s personality so perfectly that he could, in effect, say: ‘If you want to know what my Father is like, just look at me.’—JOHN 5:19; 14:9.

We marvel at the way Jesus lived. We can benefit immeasurably if we examine why he died and if we act in harmony with what we learn.

Jesus—Why He Died

“The Son of man came . . . to give his soul [or, life] a ransom in exchange for many.”—MARK 10:45.

JESUS knew what to expect. He understood that he would not live his life in peace. On the contrary, he was aware that his life would be tragically cut short while he was still in his 30’s, and he was fully prepared to face his death.

The Bible attaches great importance to the death of Jesus. One reference work says that the death of Jesus is mentioned directly some 175 times in the Christian Greek Scriptures, or New Testament. Why, though, did Jesus have to suffer and then die? We need to know, for the death of Jesus can have a profound effect on our life.

What Jesus expected

During the last year of his life, Jesus several times warned his disciples about the suffering and death that awaited him. On the way to Jerusalem to observe his final Passover, he told his 12 apostles: “The Son of man will be delivered to the chief priests and the scribes, and they will condemn him to death and will deliver him to men of the nations, and they will make fun of him and will spit upon him and scourge him and kill him.”* (Mark 10:33, 34) Why was he so certain about what would happen to him?

Jesus was familiar with the many prophecies in the Hebrew Scriptures that foretold how his life would end. (Luke 18:31-33) Consider some of the prophecies along with the Scriptural references that explain how they were fulfilled.

The Messiah would be . . .

Betrayed for 30 pieces of silver.—ZECHARIAH 11:12; MATTHEW 26:14-16.

Struck and spit on.—ISAIAH 50:6; MATTHEW 26:67; 27:26, 30.

Impaled.—PSALM 22:16, footnote; MARK 15:24, 25.

Reviled while on the stake.—PSALM 22:7, 8; MATTHEW 27:39-43.

Executed without having any of his bones broken.—PSALM 34:20; JOHN 19:33, 36.

Jesus fulfilled these and many other prophecies. There is no way that he could have done this on his own. The fulfillment of all these prophecies in Jesus proves that he was, indeed, sent by God.#

Why, though, was it necessary for Jesus to suffer and die?

Jesus died in order to settle vital issues

Jesus was aware of the issues of universal importance that were raised back in the garden of Eden. Influenced by a rebellious spirit creature, Adam and Eve chose to disobey God. The couple’s rebellion called into question the rightness of God’s sovereignty, or way of ruling. Their sin also raised the question of whether any humans would prove faithful to God under test.—Genesis 3:1-6; Job 2:1-5.

Jesus gave the most conclusive answer possible to both issues—Jehovah’s sovereignty and human integrity. By his perfect obedience “as far as death . . . on a torture stake,” Jesus upheld God’s sovereignty. (Philippians 2:8) Jesus also proved that a perfect man could maintain perfect integrity to Jehovah despite the severest of trials.

Jesus died in order to redeem humankind

The prophet Isaiah foretold that the promised Messiah’s suffering and death would provide atonement for the sins of humans. (Isaiah 53:5, 10) Jesus clearly understood this, and he willingly gave “his soul a ransom in exchange for many.” (Matthew 20:28) His sacrificial death opened the way for imperfect humans to have a good relationship with Jehovah and to be rescued from sin and death. Jesus’ death opens up to us the opportunity to regain what Adam and Eve lost—the prospect of living forever in perfect conditions on earth.%—Revelation 21:3, 4.

What you can do

In this series of articles, we have examined what the Bible says about Jesus—where he came from, how he lived, and why he died. Knowing those truths about Jesus can do more than clear up misconceptions about him. Acting in harmony with them can bring blessings—a better life now and everlasting life in the future. The Bible tells us what we need to do if we are to reap such benefits.

Learn more about Jesus Christ and his role in Jehovah’s purpose.—JOHN 17:3.

Exercise faith in Jesus, showing by your way of life that you accept him as your Savior.—JOHN 3:36; ACTS 5:31.

Jehovah’s Witnesses would be pleased to assist you in learning more about Jesus Christ, the “only-begotten Son” of God, through whom we may receive the gift of “everlasting life.”—John 3:16.

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• Jesus often referred to himself as “the Son of man.” (Matthew 8:20) This expression shows not only that he was fully human but also that he was the “son of man” referred to in Bible prophecy.—Daniel 7:13, 14.

1. For more information about prophecies that were fulfilled in Jesus, see the appendix topic “Jesus Christ—The Promised Messiah” of the book What Does the Bible Really Teach? published by Jehovah’s Witnesses.

% For more information about the sacrificial value of Jesus’ death, see chapter 5, “The Ransom—God’s Greatest Gift,” of the book What Does the Bible Really Teach?

Watchtower: The Greatest Man of All Time [4]

WHOM would you pick as the greatest man who ever lived? Noah, who survived the Flood and became forefather to everyone now alive? (Genesis 7:1, 21, 22; 9:18, 19) Nebuchadnezzar, the ancient world ruler and builder of the splendid city that he called Babylon the Great? (Daniel 4:28-30) Perhaps Alexander the Great, noted even in Bible prophecy for his exploits? (Daniel 8:5-8, 21-22) Or what about Julius Caesar, the famous Roman ruler?

Within 45 years of the death of the Caesar just mentioned, a child named Jesus was born in Bethlehem. Did he become the greatest man of all time? About a hundred years ago, the reference work The Historians’ History of the World observed: “The historical result of [Jesus’] activities was more momentous, even from a strictly secular standpoint, than the deeds of any other character of history. A new era, recognised by the chief civilisations of the world, dates from his birth.”

To this day, interest in Jesus Christ remains intense. A few years ago, the prominent U.S. newsmagazines Time, Newsweek, and U.S.News and World Report all featured cover stories about him at the same time. And, if anything, such interest in Jesus seems to have increased. “His spirit is alive in movies, music and fashion,” noted the Toronto Star newspaper in 2004. “He has made it into our pantheon of heroes.”

Strangely, however, in the not-too-distant past, some argued that Jesus never existed. Bruno Bauer (1809-82) was a prominent teacher who made such a claim. One of his students was Karl Marx. Recently, Robert E. Van Voorst, in his book Jesus Outside the New Testament, wrote: “Marx would incorporate Bauer’s ideas of the mythical origins of Jesus into his ideology, and official Soviet literature and other Communist propaganda later spread this claim.”

Today, though, few deny that Jesus really lived. In fact, there is very little about which there is more agreement than that he was a real and very important person. The heading of a Wall Street Journal editorial in December 2002 stated: “Science Can’t Ignore Jesus.” Its writer concluded: “Most scholars, barring the stray atheist, have already accepted Jesus of Nazareth as a historical person.”

But Jesus was much more than just a historical person. “It would require much exotic calculation,” Time magazine reported, “to deny that the single most powerful figure—not merely in these two millenniums but in all human history—has been Jesus of Nazareth.” It added: “A serious argument can be made that no one else’s life has proved remotely as powerful and enduring as that of Jesus.”

Still, the questions remain: Who really was he? From where did he come? What was his purpose on earth? And why is it so important that we know everything that we can about him?

FOR 2,000 years now, much attention has been focused on the birth of Jesus. According to the first-century physician Luke, a young virgin named Mary was told by an angel: “Look! you will conceive in your womb and give birth to a son, and you are to call his name Jesus.” What did the angelic messenger say about Jesus? “This one will be great and will be called Son of the Most High,” he said. “He [Jesus] will rule as king,” and “there will be no end of his kingdom.”—Luke 1:31-33.

Surely that is what mankind needs—a righteous world ruler to administer earth’s affairs in a loving way! Indeed, long before Jesus’ birth, the Bible foretold: “To us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called . . . Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end.”—Isaiah 9:6, 7, New International Version.

A righteous government and peace—what glorious prospects! But note that this government was foretold to be on the shoulders of a prince—the “Prince of Peace”—revealing that the King over all, Almighty God, entrusts such rulership to His Son. So Jesus repeatedly called this government of which he would be Ruler “the kingdom of God.”—Luke 9:27, 60, 62.

Early in his ministry Jesus said: “I must declare the good news of the kingdom of God, because for this I was sent forth.” (Luke 4:43) Jesus even taught his followers to pray for God’s Kingdom to come. (Matthew 6:9, 10) The journal Christianity and Crisis says that “the Kingdom was the dominant theme of [Jesus’] teaching,” adding: “No other subject was so much on his mind or so central to his message. It is mentioned over a hundred times in the Gospel narratives.”

Questions for Consideration

In what way do you think of Jesus today?

In what way do you think of Jesus today? Commonly at this time of the year, he is depicted as a babe in a manger. And it is true that he was briefly a helpless baby. (Luke 2:15-20) But is that how he should primarily be remembered? Think about it, Why was Jesus born as a human? Really, who was he?

“Was Jesus the Son of God, the promised Messiah of the Hebrew Bible?” the Encarta Yearbook of 1996 asked. “Or was he simply a man, an extraordinary one perhaps, but a man nonetheless?” Such questions deserve serious thought. Why? Because our very life and happiness depend upon how we view Jesus and act toward him. “He that exercises faith in the Son has everlasting life,” the Bible says, but “he that disobeys the Son will not see life.”—John 3:36.

No Ordinary Man

After describing Jesus’ activities at Jerusalem’s temple when he was 12 years old, the Bible says that he returned home with Mary and her husband, Joseph, and “[Jesus] continued subject to them.” (Luke 2:51, 52) But after Jesus grew up, it became clear that he was not an ordinary man.

When Jesus calmed a storm-tossed sea, a frightened friend exclaimed: “Who really is this?” (Mark 4:41) Eventually, Jesus was turned over to the Roman Governor Pontius Pilate on trumped-up charges. Certain of Jesus’ innocence and moved by Jesus’ dignity in the face of cruel, unjust treatment, Pilate in admiration presented Jesus to the crowds, exclaiming: “Look! The man!” But the Jews replied: “We have a law, and according to the law he ought to die, because he made himself God’s son.”—John 19:4-7.

At hearing Jesus referred to as “God’s son,” Pilate was fearful. He had earlier received word of his wife’s dream about Jesus, whom she called “that righteous man.” (Matthew 27:19) So Pilate wondered who Jesus really was! Although knowing Jesus was from Galilee, Pilate asked: “Where are you from?” When Jesus refused to answer, the conversation soon ended.—John 19:9, 10.

Jesus clearly was a man, but he was unlike other men in that previously he had been a spirit person, known in heaven as the Word. Then his life was miraculously transferred by God to the womb of Mary. “The Word became flesh,” the apostle John testified, “and resided among us.”—John 1:1, 2, 14, 18; Revelation 3:14.

Why a Divine Origin Necessary

Before the first man, Adam, fathered children, he succumbed to sin. A rebel angel, who came to be called Devil and Satan, succeeded in causing him to disobey God. As a result, Adam lost his relationship as God’s son, as God said he would if he disobeyed. Thus, Adam suffered the consequences. He became imperfect, grew old, and eventually died.—Genesis 2:15-17; 3:17-19; Revelation 12:9.

Describing the effect that Adam’s disobedience had on all of us, his descendants, the Bible explains: “Through one man [Adam] sin entered into the world and death through sin, and thus death spread to all men because they had all sinned.” (Romans 5:12) Sadly, we all inherited sin from our forefather Adam, along with its dire consequences, namely aging and death.—Job 14:4; Romans 3:23.

Release from such consequences could only be realized by having a perfect father, one who had not inherited sin and its dreadful consequences. Consider how that new father, comparable to the perfect Adam, was provided.

The Needed One Provided

The promised “Prince of Peace,” as you will remember, is also called “Everlasting Father.” (NIV) His human birth was foretold this way: “The virgin will be with child and will give birth to a son.” (Isaiah 7:14; Matthew 1:20-23, NIV) Jesus did not have a human father, nor did Adam, the first man. In tracing Jesus’ lineage back to the beginning of human history, the Bible historian Luke shows that Adam came into existence as a “son of God.” (Luke 3:38) But, as we have learned, Adam lost that relationship as God’s son—for himself and for all of his offspring. So we all need, as it were, a new father who is perfect—one like Adam when he was created.

Why is Jesus called “the last Adam”?

God sent his Son from heaven to be that new Adam to replace the first one. The Bible says: “‘The first man Adam became a living soul.’ The last Adam became a life-giving spirit. The first man is out of the earth and made of dust; the second man is out of heaven.” (1 Corinthians 15:45, 47) Jesus, “the last Adam,” is like “the first man Adam” in that He was a perfect man, capable of fathering perfect offspring, who could live forever in perfection on earth.—Psalm 37:29; Revelation 21:3, 4.

Jesus, who fathered no children, remained faithful to God until his death, despite every attack of Satan. The perfect human life of integrity that Jesus sacrificed, or gave up, is called the ransom. “We have the release [from the sin and death inherited from Adam] by ransom through the blood of [Jesus],” the Bible explains. It also says: “Just as through the disobedience of [Adam] many were constituted sinners, likewise also through the obedience of [Jesus] many will be constituted righteous.”—Ephesians 1:7; Romans 5:18, 19; Matthew 20:28.

If we exercise faith in Jesus, he will become both our “Everlasting Father” and our “Savior.” He will exercise his princely rule in a marvelous way as he serves as Ruler of his Father’s Kingdom. Let us next examine what it will be like to live under that rule and consider when we might expect to realize such grand blessings.—Luke 2:8-11.

“LOOK! A king will reign for righteousness itself.” Inspiring promises like this one regarding the Kingdom rule of Jesus are a feature of the Bible. Another such promise says: “He will deliver the poor one crying for help, also the afflicted one and whoever has no helper. He will feel sorry for the lowly one and the poor one, and the souls of the poor ones he will save. . . . Their blood will be precious in his eyes.”—Isaiah 32:1; Psalm 72:12-14.

Can anyone deny that people worldwide need such a righteous rule? Jesus urged his followers to keep the Kingdom of God close in mind. “Let your kingdom come,” he taught them to pray. “Let your will take place, as in heaven, also upon earth.”—Matthew 6:9, 10.

Evidence God’s Kingdom Is Near

How can we know when that Kingdom will come in answer to that prayer? Jesus’ early followers were curious and asked: “What will be the sign of your presence [as ruling King] and of the conclusion of the system of things?” Jesus answered: “Nation will rise against nation . . . , and there will be food shortages and earthquakes in one place after another. All these things are a beginning of pangs of distress.” Also, he warned: “Because of the increasing of lawlessness the love of the greater number will cool off.”—Matthew 24:3-12.

Another Bible prophecy says that “in the last days critical times hard to deal with will be here. For men will be lovers of themselves, lovers of money, self-assuming, haughty, blasphemers, disobedient to parents, unthankful, disloyal, having no natural affection, not open to any agreement, slanderers, without self-control, fierce, without love of goodness, betrayers, headstrong, puffed up with pride, lovers of pleasures rather than lovers of God, having a form of godly devotion but proving false to its power.”—2 Timothy 3:1-5.

You may agree that this description of “the last days” fits exactly the times in which we live. Evidence is abundant that now is the time for the fulfillment of the following Bible prophecy: “The God of heaven will set up a kingdom that will never be brought to ruin. And the kingdom itself will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it itself will stand to times indefinite.”—Daniel 2:44.

“His name will be called . . . Prince of Peace. To the abundance of the princely rule and to peace there will be no end.”—Isaiah 9:6, 7

The Kingdom rule exercised by the “Prince of Peace” will remove everything that would interfere with the peace of those who survive this world’s end. (Isaiah 9:6) Bible prophecy promises: “The world is passing away and so is its desire, but he that does the will of God remains forever.” (1 John 2:17) This world’s end will make way for doers of God’s will to enjoy what was lost for the human family when our original parents, Adam and Eve, rebelled against God.

The Life Near at Hand

“In the re-creation,” Jesus explained, “the Son of man sits down upon his glorious throne.” (Matthew 19:28) What is this “re-creation”? Another translation uses the expression “the renewal of all things.” (New International Version) A parallel Bible account calls it “the coming system of things.” (Luke 18:30) At that time Jesus will exercise his God-given authority as the Prince of Peace by imparting everlasting life to all who exercise faith in his ransom sacrifice.—John 5:21.

In God’s new system of things, people will enjoy the kind of life that God provided Adam and Eve when he put them in the earthly Paradise. Recall that God instructed them to have children, yes, to “fill the earth and subdue it.” Their assignment was to extend their Edenic Paradise earth wide! (Genesis 1:28) Similarly, in the re-creation the earth will be filled with survivors of this world’s end, their children, and those who have died but have returned to life in the resurrection. The assignment of such ones will be to share in making the earth into a paradise, as God originally purposed.

Consider some of the blessings the Bible indicates people in that new world of righteousness will enjoy.—2 Peter 3:13.

While the promises illustrated on [this page] may seem too good to be true, they are certain to be realized in “the coming system of things.” Jesus, in prayer to God, described what is required for people to enjoy these blessings, saying: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.” (John 17:3) May you be among those who humbly seek this life-giving knowledge.

Watchtower: In What Way Are Jesus and His Father One? [5]

“I and the Father are one,” said Jesus. (John 10:30) Some quote this text to prove that Jesus and his Father are two parts of a triune God. Is that what Jesus meant by this statement?

Let us take a look at the context. In verse 25, Jesus stated that he did works in the name of his Father. From verses 27 to 29, he talked about symbolic sheep whom his Father had given him. Both statements by Jesus would have made little sense to his listeners if he and his Father were one and the same person. Instead, Jesus said, in effect, ‘My Father and I are so close-knit that no one can take away the sheep from me, just as no one can take them away from my Father.’ It is much like a son saying to his father’s enemy, ‘If you attack my father, you attack me.’ No one would conclude that this son and his father were the same person. But all could perceive the strong bond of unity between them.

Jesus and his Father, Jehovah God, are also “one” in the sense that they are in complete agreement as to intentions, standards, and values. In contrast with Satan the Devil and the first human couple, Adam and Eve, Jesus never wanted to become independent of God. “The Son cannot do a single thing of his own initiative, but only what he beholds the Father doing,” Jesus explained. “For whatever things that One does, these things the Son also does in like manner.”—John 5:19; 14:10; 17:8.

This strong bond of unity, however, does not make God and his Son, Jesus, indistinguishable from each other. They are two individuals. Each one has his own distinct personality. Jesus has his own feelings, thoughts, experiences, and free will. Nevertheless, he chose to submit his will to that of his Father. According to Luke 22:42, Jesus said: “Let, not my will, but yours take place.” These words would have been meaningless if his will could not differ from his Father’s. If Jesus and his Father were really one person, why did Jesus pray to God and humbly admit to not knowing things that only his Father knew?—Matthew 24:36.

Members of many religions worship gods that are depicted as quarreling and fighting with their own family members. In Greek mythology, for example, Cronus overthrew his father, Uranus, and devoured his own children. How different this is from the oneness based on true love between Jehovah God and his Son, Jesus! And how this unity endears them to us! In fact, we have the incomparable privilege of being in union with these two highest Persons in all the universe. Regarding his followers, Jesus prayed: “I make request . . . that they may all be one, just as you, Father, are in union with me and I am in union with you, that they also may be in union with us.”—John 17:20, 21.

Thus, when Jesus said, “I and the Father are one,” he was speaking, not of a mysterious Trinity, but of a wonderful unity—the closest bond possible between two persons.