Argumente und Materialien
More verses from TN”K misused in Hebrew to prove Jesus is God

Hebrews 1:5-9, "For unto which of the angels said he, in former times, Thou art my son, this day have I begotten thee? And, again, I will be to him a father, and he shall be to me a son. And again, when he bringeth in the first begotten into the world, he says, Let all the angels of God worship him. And of the angels, he saith, Who maketh his angels spirits, and his ministers a flame of fire? But to the Son he saith, Thy throne, O God, is for ever and ever. A sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."

The errors of the author of this epistle are as many as the quotations with which he strives to confirm his views. The connection established between Jesus and the seventh verse of Psalm 2, "Thou art my son, this day have I begotten thee," we have already presented in a proper light in our remarks on Acts 8:33. We have there fully proved that David applied those elevated words to himself. Hence Christians are not justified in deducing from it doctrinal points. The promise made in 2 Samuel 7:14:, "I shall be unto him as a father, and he shall be to me as a son," was made regarding Solomon, the son of David. The Christians themselves would not like to refer these words to Jesus, since the prophecy contains the prediction, "Whom, if he commit iniquity, I shall chastise him with the rod of men, and with the stripes of the children of men." As to Jesus, it is well known that his worshippers are impressed with the conviction that he never committed any sin.

The author of the Epistle pretends to discover in our Scripture, that the angels of God were bound to worship Jesus. We find, in Psalm 97:7, "All ye gods worship Him," viz., that God who is spoken of as the Lord of the whole earth. The words, "Thy throne, O God, is for ever and ever," are wrongly quoted from Psalm 45:7 [45:6]. We read there Kis-au-hau Elohim, which means, "Thy throne (is) of God," and not "Thy throne, O God." Thus we find, in 1 Chronicles 29:23, "And Solomon sat on the throne of the Lord." The Lord being the acknowledged king of Israel, the throne occupied by David and his posterity was described as the throne of the Lord. This throne is to be occupied by the descendants of David for time everlasting. Thus Daniel prophesies, in chapter 2:44,"The God of heaven will establish a throne which shall not be destroyed throughout eternity."

To be convinced that our interpretation is correct, let the reader merely refer to the continuation of the words of Psalm 45:8 [45:7], "Thou lovest righteousness and hatest iniquity; therefore hath God, even thy God, anointed thee." If Jesus is God, could the Psalmist address him with such words as thy God?

Note: chapter and verse numbers in brackets [] are the numbers used in the English bible.

 
The strange doctrine that Jesus was lower than, yet worshipped by the angels

Hebrews 2:7, "Thou madest him a little lower than the angels, thou crownedst him with glory and honour." In verse 9, it is said, "Jesus who was made a little lower than the angels." It is remarkable that Jesus, as the inferior being, should have been destined to be worshipped by the angels, who were his superiors. On referring to the eighth Psalm, Psalm verses 4-7 [8:3-6], we find that the author of the Epistle, in quoting some words, has perverted their real purport. The Psalmist in using the ejaculation, "When I behold the heavens, the works of thy fingers, and the moon and the stars which thou hast fixed," must be understood as if he had expressed himself in the following words:—I am so struck with awe and wonder, that I feel the utter nothingness of human creatures; and I say to myself, "What is mortal man, that thou rememberest him, and the son of man, that thou takest note of him." The frailty and mortality of man, suggested to the Psalmist the sense of a deep humility; on the other hand, man is rendered conscious of his noble state, as the possessor of an immortal spirit, which makes him almost an equal to the ministering angels on high. It is with respect to this supreme endowment that the Psalmist exclaims, "Thou hast made him but little less than the angels and hast crowned him with glory and honour." Blessed with intelligence, he rules the inferior creatures of the field and the forest, of the air and the sea.

This Psalm has, consequently, no allusion to any non-Jewish doctrine, but is a sublime amplification of the divine resolve, as contained in Genesis 1:26, "We will make man in our image, according to our likeness, and they shall rule over the fish of the sea, and the birds of the heaven, and the beasts, and over the whole earth." Taking this plain view of the several portions of Scripture, the candid reader will agree with us, that the inflexible truth of our revealed writings does not allow the shade of a proof in favor of the rank given to Jesus in the mystical theology of the Christians.

Note: chapter and verse numbers in brackets [] are the numbers used in the English bible.

 
The Christian interpretation of the new covenant of Jeremiah 31:31 is in error

Hebrews 8:8. The following quotation is made from Jeremiah 31:31, "Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel".

A refutation of the interpretation given by the Christians to this verse has been offered in Chapter 29 of the First Part of this work. The author of the Epistle to the Hebrews, in verse 13 of the same chapter, says, "In that he saith a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." The writer was not aware that spiritual matters do not wear out like old garments. He might have found a correct opinion in Psalm 111:7-8, "The works of His hands are truth and judgment; faithful are all His ordinances; well supported for ever and made with truth and integrity."

Equally decided are the words of Isaiah on this subject. He says, chapter 40:8, "Grass drieth up, the flower withereth, but the word of our God shall stand for ever."

 
Psalm 40:7 misquoted to support notion that God did not want sacrifices

Hebrews 10:5. Referring to Psalm 40:7 [40:6], Paul states, "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body thou hast prepared me." The quotation is erroneous. The Psalmist says, "Sacrifice and offering thou wouldst not, mine ears thou hast opened; burnt offering and sin offering thou didst not desire." The Psalmist expressed by this, that obedience to God is the chief duty of man, and that listening to Him is better than an offering, and hearkening to Him "is more acceptable than the fat of rams."

That pious feelings, and not mere ceremonials, were the essential requisites, we have already demonstrated in the First Part of this work.

Note: chapter and verse numbers in brackets [] are the numbers used in the English bible.

 
Dan is omitted from list of tribes, suggesting the biblical ignorance of author

REVELATION

Revelation 7:5-8. In enumerating the Twelve Tribes of Israel, the tribe of Dan is omitted, and that of Manasseh mentioned in its stead, although the tribe of Joseph might have naturally included that of Manasseh. This shows that the author of the Revelation was imperfectly acquainted with the very rudiments of Biblical history. If the instructor himself be uninstructed, what can his disciple profit by the knowledge emanating from such a source?

 
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