In the following post, 'red' text indicates official Watchtower content or statements.
Make sure to watch the video in which Ray Lawrence, who was born and raised in a Jehovah's Witness family, discusses his experiences with the Watchtower Bible and Tract Society (WTBTS). He also offers advice on how to engage effectively with Jehovah's Witnesses, whether you encounter them on the street or welcome them into your home.
Please note that this post does not cover all aspects of discussions with Jehovah's Witnesses (JWs), as such conversations can delve much deeper than what is presented here. It's crucial, therefore, to have a thorough knowledge of the Bible to effectively respond to any proof texts they might present, whether mentioned in this post or not.
Similarly, the texts cited here as evidence of Christ's divinity are not comprehensive. There are many more passages and countless others that may not be immediately apparent but reveal themselves through careful exegesis.
The primary goal of this document is to highlight some of the logical inconsistencies in the JW's use of proof texts from standard translations. It also points out the deliberate misinterpretation or alteration of texts by JWs, particularly in instances where straightforward interpretations do not support their views.
How to talk to a Jehovah's Witness
Inquire about the nature of the Good News that they proclaim. According to their latest brochure, “Good News From God” which is distributed by the Watchtower, the answer is:
God wants people to enjoy life on earth. He created the earth and everything on it because he loves mankind. Soon he will act to provide a better future for people in every land. He will relieve mankind of the causes of suffering. No government has ever succeeded in eliminating violence, disease, or death. But there is good news. Shortly, God will replace all human governments with his own government. Its subjects will enjoy peace and good health.
Please be aware that the "Good News" as presented by the brochure does not align with the Gospel as depicted in the Bible. Direct the Jehovah's Witness to specific biblical texts, ensuring that you share the Gospel with them, grounded in the confidence that those who are truly Christ's sheep will recognize His voice. If this is the sole action you take, it suffices. The ability to save is rooted in the Word of God, not in clever or misleading human philosophies. When presenting these texts, do so in the recommended sequence, emphasizing that the apostles focused exclusively on Christ. Highlighting any other message as gospel is to introduce a false gospel incapable of salvation.
And so it was with me, brothers and sisters. When I came to you, I did not come with eloquence or human wisdom as I proclaimed to you the testimony about God. For I resolved to know nothing while I was with you except Jesus Christ and him crucified.
1 Corinthians 2:1-2
Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep.
1 Corinthians 15:1-6
I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel— which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!
Galatians 1:6-9
At this juncture, the Jehovah's Witness (JW) might appear to concur with the Gospel of Jesus Christ, who died on the cross for sinners. It's important to emphasize, however, that despite their apparent agreement, the critical point is that they did not begin their presentation with this cornerstone of Christian faith. This shift in the conversation towards the identity of Jesus is pivotal. The essential distinction to underline here is that we are acknowledging different interpretations of who Christ is.
JWs hold the view that Jesus is the Archangel Michael, while Christians believe He is God incarnate. It is crucial to ensure that the JW understands the implications of following a false Christ, as only the true Christ can offer salvation. At this point, a JW may refer to certain passages from "your" Bible to argue that Jesus is not divine. Familiarity with these texts allows for anticipation of their arguments, potentially surprising them with your readiness. They tend to rely on a consistent set of scriptures, so understanding these key texts is invaluable and will place you in a strong position for the discussion.
Aim to maintain a posture where the JW is responding to your points, and take the opportunity to demonstrate how the New World Translation (NWT) has altered biblical texts to align with their doctrinal interpretations. This approach not only challenges their stance but also highlights the discrepancies between their teachings and mainstream Christian theology.
Texts to anticipate from the JWs
A. John 1:18
No one has ever seen God...
JW Interpretation
They might argue, "Since nobody has ever seen God, and John saw Jesus, it follows that Jesus cannot be God."
Correction
Read the rest of the verse...
No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.
The scripture indicates that no one has ever seen God, yet God, who is at the Father's side, has made Him known. This refers to Jesus Christ, manifest as God in the flesh.
Here, two distinct entities are identified as God: one who has never been seen and another who has come to make God known. This latter is referred to as the Word. John 1:3 tells us that everything came into being through the Word, and without the Word, nothing that exists would have been created. However, the New World Translation (NWT) modifies this passage to state that "all other things" were made through the Word, suggesting an addition to the original text. It's important to highlight this alteration because the phrase "all other things" does not appear in the original Greek manuscript.
B. Revelation 3:14
“And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God's creation.
JW Interpretation
“The beginning of the creation by God” means Jesus was the first thing created by God.
Correction
The Greek term "arche" translated as "beginning" in this context has a depth of meaning beyond its simplest interpretation. Jehovah's Witnesses often understand it to imply "the first in a series," suggesting Jesus is the initial creation of God. However, "arche" can also denote "origin" or "source" of something, or indicate "the one with whom a process begins."
Furthermore, it can signify "ruler" or "authority," as seen in the New International Version (NIV) and reflected in English words like "archbishop," "archangel," or "archenemy." In the realm of Greek philosophy, "arche" referred to the eternal absolute, the primal source from which all creation springs, a concept that influences modern terms like "archetype." Therefore, stating that Jesus is the "beginning of the creation of God" requires deeper exploration into what sense "arche" is employed. How does this usage of "arche" define Jesus's relationship to creation?
The 1599 Geneva Bible offers an interesting translation: "beginning of the creatures of God," with an added note for clarification that interprets it as meaning Jesus is the source from whom all created things have their commencement. This interpretation stresses not Jesus's position within creation but His preeminence and authority over it as its originator.
C. Proverbs 8:22ff
The Lord brought me forth as the first of his works, before his deeds of old; I was formed long ages ago, at the very beginning, when the world came to be.
JW Interpretation
Jehovah's Witnesses interpret verse 12 of Proverbs 8, which identifies "wisdom" as the speaker, to mean that "wisdom" represents Jesus. They argue that Jesus, as "wisdom," claims he was "produced" by God and served as His "master worker" (verse 30), suggesting Jesus was created by God as "the earliest of His achievements" and then participated in the creation process.
Correction
To understand the speaker in Proverbs 8 correctly, it's essential to start at the beginning of the book. Proverbs opens with wisdom being personified as a woman who calls out in public spaces. Personification is a literary device that attributes human qualities to abstract concepts or inanimate objects. For instance, saying to my wife that "opportunity is knocking at the door" uses personification to depict "opportunity" as if it were a person capable of knocking, though it's understood that "opportunity" isn't literally someone at the door. In Proverbs 8, wisdom is similarly personified; it's given human traits (Proverbs 8:12), making it appear as though wisdom is a literal person speaking. However, this is a figurative representation, not an indication that wisdom is an actual individual. Thus, the interpretation that "wisdom" in this passage directly represents Jesus as a created being misunderstands the poetic and symbolic use of language in Proverbs, stripping the text of its intended metaphorical depth.
D. John 3:16
For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
JW Interpretation
“Only-begotten” means Jesus was begotten or given birth by God. So he had a beginning.
Correction
Ask the JW to read Hebrews 11:17.
By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son
Hebrews 11:17
Some older translations of the Bible use the term "only-begotten son" to describe Jesus. However, this term can be misleading if interpreted strictly as meaning the only son born to a father. For example, Isaac is referred to as Abraham's "only-begotten son" in Hebrews 11:17, despite Abraham having another son, Ishmael, through Hagar. Ishmael was born before Isaac, making it clear that "only-begotten" cannot simply mean the only son Abraham had.
In the context of Isaac, "only-begotten" signifies that he was the unique son of Abraham, chosen for a special purpose: through Isaac, God's covenant would be fulfilled. Thus, "only-begotten" conveys notions of uniqueness, chosen status, specialness, or exaltedness. The Greek word translated as “only-begotten” in both Hebrews 11:17 and John 3:16 is “monogenes,” which can mean:
Being the only one of its kind within a specific relationship.
Being unique in kind or class.
When Jehovah's Witnesses argue that "begotten" implies a beginning of existence, one can counter by asking whether that interpretation holds in Hebrews 11:17, where Isaac is called "only-begotten" without implying he was Abraham’s only child. Thus, no scripture explicitly states that Jesus was created, based on the term "only-begotten."
This discussion is part of a longstanding theological debate. Before the Council of Nicea in 325, a bishop named Arius from Alexandria propagated a heresy concerning Christ's deity, claiming:
If the Father begat the Son, then he who was begotten had a beginning in existence, and from this it follows there was a time when the Son was not.
Arius was severely rebuked and the heresy dismissed. The JW arguments aren't new.
E. Colossians 1:15
The Son is the image of the invisible God, the firstborn over all creation.
JW Interpretation
Jesus was the first thing created by God.
Correction
Linking back to our discussion on John 1:18, the comprehension of the term "first-born" is crucial. The Greek language has a specific word for "first-created," which is "Protoktistos."
Had Paul intended to convey that Christ was the first being created, he would have used this term. Instead, Paul opts for "Prototokos," indicating a different nuance. Paul is aligning with the Jewish understanding of "first-born," which transcends the literal order of birth to signify a status of sovereignty and pre-eminence.
Consider Psalm 89:27, where God declares David as "My first-born, the highest of the kings of the earth." Is David literally Jesse's first-born son? No, David is actually the youngest, the eighth son of Jesse. So, why is David called the first-born? In the Old Testament, "first-born" conveys a sense of pre-eminence or sovereignty over all kings of the earth, rather than birth order.
This interpretation aligns with how "first-born" is used in Colossians 1:18, which clarifies the term further, just three verses later.
He is the beginning, the firstborn from the dead, that in everything he can be preeminent…
Asking whether Jesus was the first to return from the dead might lead to confusion if one recalls the story of Lazarus, among others in the Bible, who was brought back to life before Jesus's resurrection. However, the significance of Jesus being called the "first" in this context goes beyond the chronological order of resurrection.
F. John 14:28 and 1 Corinthians 11:3
"You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.
John 14:28
But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
1 Corinthians 11:3
JW Interpretation
“How can Jesus be God when He says, “the Father is greater than I am?” Jesus may be referring to his incarnate position, not his essence.
Correction
The distinction between "greater" and "better" is crucial for understanding certain biblical passages and theological concepts. "Greater" refers to a position of authority or rank, while "better" speaks to the inherent quality or nature of something or someone.
Consider the analogy of a president, whether of the United States or South Africa. In their capacity as the nation's chief executive, the president holds a position that is "greater" than that of ordinary citizens. However, this does not imply that the president is "better" in terms of being a superior kind of human being. The distinction lies in role and authority, not intrinsic value or nature.
This principle applies to the theological discussion about Jesus Christ's relationship with God the Father. Philippians 2:6-8 illustrates that Christ, though divine ("in the form of God"), chose not to cling to His status but emptied Himself to serve, ultimately becoming human ("took on the form of a servant"). This act of emptying does not indicate a change in His divine nature or suggest inferiority to God the Father; rather, it highlights a willing assumption of a different role for human salvation. Had Jesus intended to convey inferiority in nature, He would have used a term akin to "better" rather than discussing His role or position.
Hebrews 1:4 provides an example where "better" is appropriately used to describe Jesus' superiority in nature over the angels, underscoring His divine essence and not merely a higher rank or role.
1 Corinthians 11:3, often cited by Jehovah's Witnesses to suggest Jesus' inferiority to God, actually supports the distinction between role and nature within the Trinity and human relationships, like marriage. The concept of headship does not imply a difference in essence or value between men and women, nor does it between Jesus and God the Father. It reflects a structured order of relationships, not a hierarchy of worth or being.
Pointers towards the deity of Christ
Being well-prepared to address specific scriptures that Jehovah's Witnesses may present is essential, but it's equally important to be ready with a positive case for your beliefs.
The stakes are high, as believing in an incorrect conception of Jesus or God carries profound implications for salvation. Paul warns against accepting a different version of Jesus or a different gospel in 2 Corinthians 11:4, highlighting the critical nature of true faith for salvation.
The Bible asserts the existence of only one God, a foundational tenet of Christian faith. Deuteronomy 6:4 declares the unity and uniqueness of God with the words, “Hear O Israel, the Lord our God, the Lord is one.” Similarly, Isaiah 44:6 reinforces this monotheistic belief, stating, “I am the first and I am the last, and there is no God besides me.” These passages underscore the importance of understanding and acknowledging the one true God as defined by the scriptures.
Demonstrating the deity of Christ, and consequently, the concept of the Trinity extends beyond simply citing a few scriptural passages. It demands a comprehensive and systematic approach to understanding the Scriptures, often requiring discussions that go well beyond a brief exchange.
For example, a profound illustration of Scripture affirming Christ's divinity is found in the parallels between the visions in the books of Daniel, Revelation and Jesus' transfiguration.
In Revelation 1:14, Jesus is depicted with a head and hair as white as wool and snow, and eyes like a fiery flame, offering a vivid portrayal of His divine attributes. This imagery mirrors the depiction of God in Daniel 7:9, where similar imagery is utilized to describe the divine presence. The parallelism between Daniel and Revelation highlights a consistent representation of divine qualities attributed to Jesus, reinforcing His deity.
Moreover, the New Testament provides further testimony to Jesus' divine nature through the accounts of the Transfiguration, as recorded in Matthew 17:2 and Luke 9:29. During the Transfiguration, Jesus' appearance is miraculously transformed, with His face shining like the sun and His clothes becoming dazzlingly white. These events serve to further underscore the divine glory and celestial radiance that Jesus embodies, affirming His identity as the Son of God. The descriptions of luminosity and purity in these narratives resonate with the imagery of white hair and fiery eyes, further solidifying the portrayal of Jesus' divine essence.
Regardless of the above, we can still look at isolated verses that might prove useful in a conversation with a JW:
A. Colossians 2:8-9
General Translation:
See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. For in him the whole fullness of deity dwells bodily.
New World Translation:
Look out that no one takes you captive by means of the philosophy and empty deception according to human tradition, according to the elementary things of the world and not according to Christ; because it is in him that all the fullness of the divine quality dwells bodily.
The New World Translation (NWT) introduces a nuanced alteration in its translation by rendering "fullness of deity" as "divine quality." To understand the significance of this change, it's essential to look at the original Greek term involved. The word translated as "deity" in traditional translations is "theotēs," which directly means deity or Godhead, referring to the divine essence or nature of God.
The choice to translate "theotēs" as "divine quality" rather than "deity" or "Godhead" represents a significant shift in meaning. This translation seeks to imply that Christ possesses qualities of the divine rather than being fully divine Himself. It's a subtle but deliberate modification aimed at diminishing the interpretation of Christ as God incarnate, a fundamental tenet of traditional Christian doctrine. This alteration highlights the importance of closely examining translation choices, as they can significantly affect theological understanding and the perceived nature of Christ.
B. John 8:58
General Translation:
Jesus said, unto them, Verily, verily, I say unto you, Before Abraham was, I am.
New World Translation:
Jesus said to them: “Most truly I say to you, before Abraham came into existence, I have been.”
The New World Translation (NWT) again modifies traditional scriptural interpretation by replacing the phrase "I am" with "I have been." This adjustment is particularly significant because it seeks to obscure the direct link to God's self-identification to Moses in the burning bush as "I am," a foundational aspect of biblical revelation about God's eternal and unchanging nature.
The Greek verb translated as "am" in most English versions is "eimi," which conveys existence in the present tense. It means "to be," "to exist," or "to be present," unequivocally signifying ongoing, unending presence and being. The inclusion of a past tense interpretation by the NWT, such as "I have been," introduces a temporal aspect that is not present in the original Greek. This alteration dilutes the powerful claim of eternal existence implied by "I am" and the association it establishes with the divine name revealed to Moses.
C. Isaiah 44:6, Revelation 22:13
When discussing the identity of the "Alpha and Omega," it's insightful to ask Jehovah's Witnesses how many entities bear this title. The straightforward answer, based on biblical text, is only one. This line of questioning can lead to a meaningful discussion on the divine nature and identity of Jesus Christ.
To support this point, refer to pertinent scriptures where the title "Alpha and Omega" is used. It's essential to note, particularly in the book of Revelation, that the identification of the speaker as Jesus might seem less direct, as Jesus communicates through an angel. However, the context and content of the messages affirm that Jesus Himself, sharing in the divine identity with God the Father, claims this title.
This approach not only emphasizes the unity and singular divine nature ascribed to God but also challenges interpretations that attempt to distinguish between Jesus and God in terms of divinity.
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 beside me there is no God.
Who is the redeemer of Israel?
[Jesus] I am the Alpha and Omega, the beginning and the end, the first and the last.
D. John 10:30
Interestingly, this passage remains the same in the New World Translation. The interpretation will surely differ.
I and my Father are one.
In John 10:30, Jesus declares, "The Father and I are one," a profound statement affirming His divine nature and unity with the Father. This proclamation is crucial as it directly led to accusations of blasphemy from the Jewish leaders, who recognized it as a claim to divinity. They understood Jesus to be equating Himself with God, which, according to their interpretation of the law, warranted the punishment of stoning for blasphemy. Jehovah's Witnesses are thus challenged to explain why Jesus faced such accusations if His words did not imply a claim to Godhood.
E. Isaiah 9:5
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
The Watchtower Society distinguishes between the titles "mighty God" and "almighty God" to argue that Jesus does not share the same divine status as God the Father. This differentiation is used to support their view that Jesus, while powerful, is not co-equal with God the Father. They may cite passages where Jesus is called "mighty God" as evidence that he is not God in the full sense of the term.
However, this argument encounters a significant challenge when considering the broader biblical context. The same title of "mighty God" is applied to God the Father in subsequent scriptures. For instance, when the term "mighty God" is used in relation to God the Father in the following chapter or other passages, it undermines the argument that the title indicates a lesser form of divinity.
If a Jehovah's Witness uses the distinction between "mighty God" and "almighty God" to argue against Jesus's full divinity, they inadvertently contradict themselves. The application of "mighty God" to both Jesus and the Father within the biblical text suggests a shared divine status, not a hierarchy of divinity. Therefore, the use of "mighty God" to describe Jesus, especially when the same term is used for the Father, supports the Christian doctrine of the Trinity, which affirms the co-equality and co-eternality of the Father, Son, and Holy Spirit.
"Now in that day the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely on the one who struck them, but will truly rely on the Lord [YHWH, or Jehovah], the Holy One of Israel. A remnant will return, the remnant of Jacob, to the mighty God,"
F. Isaiah 43:10 - 11, Luke 2:11
You are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour.
For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
In Isaiah, God declares, "... beside me there is no saviour," emphasizing His unique role as the sole source of salvation. This statement sets a foundational premise: salvation comes exclusively from God. Luke's Gospel, however, identifies Christ as the Savior, aligning Jesus with this divine role. According to the principle of non-contradiction, which asserts that contradictory statements cannot both be true in the same sense at the same time, these biblical declarations suggest a profound theological unity. If God alone is the Savior and Jesus is called the Savior, then, by logical extension, Jesus must be divine. This conclusion upholds the consistency of scripture and the integrity of Christian doctrine.
The theme of salvation being exclusively attributed to God, yet manifested through Jesus in the New Testament, underscores a significant aspect of Christian theology. Throughout the Old Testament, God's actions to save His people are well-documented, establishing Him as the ultimate redeemer and protector. The New Testament revelation that Jesus saves us is not a departure from this theme but a continuation and fulfillment of God's redemptive work. In Jesus, God's salvific promise is realized, bridging the testamentary narratives and affirming Jesus's divinity.
G. Hebrews 1:8
General Translation:
But about the Son he says,“Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.
New World Translation:
But about the Son, he says: “God is your throne - forever and ever, and the scepter of your Kingdom is the scepter of uprightness.
Hebrews 1:8 presents a powerful affirmation of Jesus's divinity by quoting Psalm 45:6-7, where the psalmist addresses God with the words, "Your throne, O God, is forever and ever." This application of an Old Testament passage directly to Jesus in the New Testament serves as a clear testament to His divine status. The author of Hebrews deliberately uses this quote to illustrate Jesus's deity, positioning Him as God in a dialogue that leaves little room for ambiguity about His nature.
Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.
Psalm 45: 6 -7
Note: There is some debate about translations of this verse, and should as such be avoided in the conversation.
H. Titus 2:13
General Translation:
while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ.
New World Translation:
while we wait for the happy hope and glorious manifestation of the great God and of our Savior, Jesus Christ.
A minor modification in the text by the Watchtower results in distinguishing God from Jesus.
I. John 20: 28-29
General Translation:
Thomas said to him, “My Lord and my God!”Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”
New World Translation:
In answer Thomas said to him: “My Lord and my God!” Jesus said to him: “Because you have seen me, have you believed? Happy are those who have not seen and yet believe.”
The explanation provided by Jehovah's Witnesses for this passage, where Thomas exclaims, "My Lord and my God!" is interpreted as a reaction of surprise, akin to the modern use of "OMG." They suggest that Thomas did not refer to Jesus as his God. Alternatively, they propose that he might have directed "My Lord" towards Jesus and then looked up to heaven, exclaiming "My God!" in astonishment.
However, this interpretation seems far-fetched.
Asserting that Thomas's statement in this passage was mere blasphemy to dismiss its significance is an unreasonable claim.
J. Zech 12:10
General Translation:
And I [God] will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced...
New World Translation:
I will pour out on the house of David and on the inhabitants of Jerusalem the spirit of favor and supplication, and they will look to the one whom they pierced...
Conclusion
Engaging with Jehovah's Witnesses on this topic requires not only a deep understanding of the scriptural passages but also a respectful approach to dialogue, acknowledging the differences in interpretation with the hope of fostering mutual understanding and respect.
Always be well-prepared before engaging, and rather avoid the conversation unless you have spent at least a few hours studying the WTBTS, its practices and doctrines.
Discussion
Engage in theological discourse.