Feast upon the Word Blog

A blog focused on LDS scriptures and teaching

Biblical Proof that Jesus is Jehovah

Posted by Robert C. on January 11, 2009

Gregorio has sent in another post which I’m pasting below–thanks Gregorio!

Biblical Proof that Jesus is Jehovah

Here is yet another Biblical proof that Jesus of the New Covenant is Yahweh of the Old Covenant. In John 12 we read: “But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him” (John 12:37-41).

Although Jesus had performed multiple miracles, John tells us that the people did not believe on Him. John proceeds to quote several Isaianic passages. The first one is from Isaiah 53, from among the most precious Messianic chapters: “Who hath believed our report? and to whom is the arm of the LORD revealed?” (Isaiah 53:1). John continues to quote Isaiah: “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed” (Isaiah 6:10).

Now comes the connecting Scripture that is of particular interest to us: “These things said Esaias, when he saw his glory, and spake of him” (John 12:41). In other words, when Isaiah saw His, or Jehovah’s, glory. This takes us right back to Isaiah 6, when indeed Isaiah saw Jehovah. I have substituted the word Jehovah for the Hebrew equivalent of LORD in all caps, יְהוָה, and Adonai for the Hebrew equivalent of Lord with the first letter in caps,  אֶת־אֲדֹנָי.

“In the year that king Uzziah died I saw also ADONAI (the Lord) sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is JEHOVAH (the LORD) of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, JEHOVAH (the LORD) of hosts.” (Isaiah 6:1-5). The sacred symbolism of the Sacrament follows these verses of Isaiah.

But let us return to our verse in question. It is clear that Isaiah had seen the King Jehovah of Hosts,

יְהוָה צְבָאוֹת מְלֹא in His glory. John so testifies of this, explaining that Isaiah had seen Jesus the Christ in His glory.

13 Responses to “Biblical Proof that Jesus is Jehovah”

  1. Tim said

    I agree. Jesus is Jehovah! Now tell me why the Father is not Jehovah.

    • BrianJ said

      Tim: To paraphrase one of the authors on this blog (Jim F), “I don’t think what separates the Father and the Son is nearly as important as what makes them one.” In other words, 99.9% of the time it’s best to simply view them as One God. You appreciate, I’m sure, the importance in LDS doctrine of the other 0.01%.

  2. Robert C. said

    I think Tim’s (implicit) point is valid, that we don’t have a record of God the Father revealing himself except to Joseph Smith, do we?

  3. Thanks, Tim, for the opportuntiy. Robert, Stephen also saw the Father and the Son. For he testified, as found in Acts 7:55-56: “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.”

    Best, Gregorio

  4. Many of you know that on my father’s side of the family, we are Jewish, and Chilean on my mother’s side. I was raised Catholic and attended a Catholic school. When I was about fourteen, our religion teacher at Saint George’s College in Santiago, Chile, taught us that the Trinity was a mystery. That the Father and the Son and the Holy Spirit were one and three in a way that could not be explained. In fact, that it would be easier to empty the Pacific Ocean with a bucket into the sand than to understand this great mystery. Even if we could empty the Pacific, putting the water in the beach would just mean it would go right back into the ocean.

    As I rode the trolley bus back home I pondered this teaching. As I did so I was inspired by the Holy Ghost, whose words came to me something like this: “It is really a simple thing. The Father, the Son, and the Holy Ghost are three distinct beings but one in purpose, just like your father and mother are two distinct beings but one in purpose.” Indeed, even though distinct beings, they are one in purpose. There is no envy or jealousy between them, but they are moved by perfect love and harmony. At this point I remembered how I would go and ask my father a question and he would say, “such and such, but go and ask your mother.” There was no point asking my mother as she had spoken the same words only moments earlier. This pattern was typical regardless of who I asked my question to first. Even though my parents have since separated, there was no better example for me as a young boy that could have illustrated the principle.

    I was so excited I could not wait to share this with my parents. My father sat in a rocking chair and was in my mother’s room, by her bed, chatting with her. “If I told you this was a blasphemy against the Catholic Church, would you still say this?” my father asked. As much as I looked up to my father and mother and I did not want to offend them I could not deny what I had felt. Later I came to know that I had received a witness from the Holy Ghost. It was one of the great keys that helped me recognize the truthfulness of the restored Gospel of Jesus Christ upon the earth. After reading the Book of Mormon from cover to cover, I was baptized a member of The Church of Jesus Christ of Latter-day Saints in 1974. For a more complete story see “On Sacred Ground,” in the LDS.org website.

  5. John William said

    My Jesus and MyJehova and My Holy Ghost always made save us please no more discussion on it. Please believe on the savior who always think about us as we are nothing.
    In Jesus name, Thanks
    John William-Mandya-Karnataka-India

  6. gavin said

    the godhead is not a mystery, it’s more a gift, the gift to understand who they are. They are clearly separate but one in purpose. In john 17 the lord is clearly praying to the father and askes to be one with his apostles as he is one with the father. Not one substance but of understanding and purpose. Maybe it is a mystery to man because there is no man who has a union with eachother as the father the son and holy ghost do.

  7. Gavin, thank you so much for your comments. Here are the words of the Savior that Gavin is speaking about:

    “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.”
    –John 17:21-23

    Gregorio

  8. Jessica said

    I agree that Jesus is Jehovah and I have a question. If it was perfectly acceptable for OT saints to worship and pray to Jesus, why have LDS members told me it is not appropriate to worship and pray to Jesus in this dispensation? I have just written a post on this topic and would welcome your insights on this:

    http://ilovemormons.wordpress.com/2009/07/11/all-praise-to-yhwh/

  9. joespencer said

    Jessica, I’ve left a lengthy response over at your own blog. But feel free to respond here as well. The conversation may well be of interest to many of our own readers.

  10. Thank you for your comments, Jessica. I wish to write a few words tonight about our reverence for the Lord. It is important that our brothers and sisters from other faiths know that we believe in and proclaim the divinity of Jesus Christ, that He is the Son of God. You quote Elder Bruce R. McConkie as saying: “We worship the Father and him only and no one else. We do not worship the Son and we do not worship the Holy Ghost.” What follows clarifies what Elder McConkie meant: “I know perfectly well what the scriptures say about worshipping Christ and Jehovah, but they are speaking in an entirely different sense—the sense of standing in awe and being reverentially grateful to Him who has redeemed us” (Bruce R. McConkie, Sermons and Writings of Bruce R. McConkie, p.60).

    The Savior Himself was always the first to point out His own continual loving deference for the Father in all that He did. The Holy Scriptures are full of examples. I will give one. To those who asked, “Good Master, what shall I do to inherit eternal life?” our Lord and Savior clearly distinguished between Himself and the worshipfulness owed to the Father: “Why callest thou me good? none is good, save one, that is, God.” (Luke 18:18-19). It was the Savior who taught us to pray to the Father by example: “I will pray the Father for you”(John 16:26).

    Our Hymns are full of praise for our Lord and Savior Jesus Christ. Some of the Hymns we use were composed by some of our Christian brothers and sisters from other faiths, and some were written by our own members. A few of my favorite hymns of devotion and praise to the Savior include: “Jesus, the very thought of thee,” “Jesus of Nazareth, Savior and King” and “Jesus, Once of Humble Birth.” The musical instructions have the words, “Worshipfully” or “Reverently” by them. A scripture from the book of Mormon is also a hymn of reverent praise: “And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins” (2 Nephi 25:26).

  11. I wanted to also introduce a Pseudepigraphical work here, The Ascension of Isaiah. I have both the Charles and Knibb translations. The latter is part of the two-volume The Old Testament Pseudepigrapha. The Ascension of Isaiah is a very old manuscript. The scholars have placed parts of this somewhere between two centuries before the birth of the Savior to about a century after. It is difficult to trust dates very well, as people are often guided by their own beliefs on this matter. I believe that the book of Isaiah (see my book, Isaiah Testifies of Christ) was written by one prophet. Those who hold a different view tend to ascribe Chapters 40 onward to a much later date. But for our purposes, even if we take the book as written as late as 100 AD, we see that some early Christians clearly believed that God the Father, God the Son, and God the Holy Ghost were three distinct beings and one in purpose. The Holy Ghost is depicted as an angel visible to Isaiah (“this is the angel of the Holy Spirit who has spoken in you”—I love that expression, spoken in you, Ascension 9:36). Isaiah is first permitted to see and worship the Lord Jesus Christ, along with Adam, Abel, Seth and many of the righteous (Ascension 9:27-32). We see both the Lord and the Holy Spirit worshipping God the Father, although in this verse the Father and the Lord are both called by the title Lord, and elsewhere there is a distinction made. “And I saw how my Lord and the angel of the Holy Spirit worshipped and both together praised the Lord” (Ascension 9:40). Finally, Isaiah is brought before the presence of the Father, who is called the “Glorious One” (Ascension 10:1-2) and called “the Father of the Lord” (Ascension 10:6). We see the commission of the Savior: “And I heard the voice of the Most High , the Father of my Lord, as he said to my Lord Christ, who will be called Jesus, ‘Go out and descend through &c.” (Ascension 10:7-8). Just so people do not think this is just my misunderstanding of the text, Knibb writes in the introduction: “What is perhaps of greater interest is that a superior status is attributed to the Father in that ‘the Lord’ and the angel of the Holy Spirit are presented as worshipping him” (p. 154). These three beings are spoken of as being clearly distinct from each other in this Pseudepigraphical work.

  12. Jessica, a few posts above, took us to her Blog where much of this conversation has continued. I had been putting together my thoughts for my next installment, one related to the atonement, and the change brought about by the expiatory sacrifice of our Savior, when Psychochemiker contributed his thoughts in Jessica’s Blog. There are a number of good points raised by Psychochemiker, but I want to focus on prayer. I have reworked one of Psychochemiker’s paragraphs as follows:

    With the fall, mankind lost the right and privilege to be in the presence of the Father. Although cut off from the presence of the Father, mankind was not left totally alone but was given access to the mediator of the New Covenant, even Jesus Christ, who is also YHWH of the Old Covenant. Jesus the Christ opened the way for our return to the Father through the atonement (or at-one-ment). Through the process of Divine Investiture, a sort of power of attorney, Jesus spoke in the name of the Father. The Savior explains: “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things” (John 8:28), and “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (John 12:49). In the meridian of time the Savior came to bring us into the proper relationship with the Father. When we pray to the Father we are acknowledging that Jesus is the mediator of the New Covenant. Why would those who have access to the supernal gift of communing with the Father give it up, especially when Jesus explicitly commanded it?

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