Jehovah's Witnesses: Do Their Distinctive Teachings Stand Up to Scripture?
Part 1
John 1:1 — Is the Word Really Jesus?
Quick Facts
Jehovah's Witnesses correctly reject the doctrine that Jesus is Almighty God.
However, they teach that the "Word" in John 1:1 is the pre-human Jesus.
The New World Translation renders the final clause, "the Word was a god."
Is this what John actually meant?
Or was John referring to God's own word, purpose, wisdom, and creative command recorded in Genesis 1?
In this article we will examine the oldest available Greek text together with the Old Testament Scriptures to see where the evidence leads.
Introduction
I have great respect for Jehovah's Witnesses because they encourage people to read the Bible and because they reject the belief that Jesus is Almighty God. On this important point, they differ from much of mainstream Christianity.
However, agreeing with someone on one subject does not automatically mean every other teaching is correct. Like every Christian denomination, the teachings of Jehovah's Witnesses should be examined carefully in the light of Scripture.
One of their most distinctive beliefs is that the "Word" in John 1:1 refers to the pre-human Jesus Christ. They further translate the final phrase as, "the Word was a god."
In this article we will examine that claim by comparing Scripture with Scripture, beginning where John himself begins—Genesis 1.
Rather than relying upon church tradition or religious opinion, we will consider the biblical context, the Greek text, and the testimony of the Old Testament to discover what John intended his readers to understand.
As Jesus Himself taught:
"Your word is truth." (John 17:17)
Our responsibility is therefore not to defend a denomination or long-held tradition, but to follow the evidence wherever God's Word leads.
The Jehovah's Witnesses' Teaching on John 1:1 – Is It Biblically Correct?
John 1:1
Read About One of the Most Misunderstood Passages in the Entire Bible
John 1:1 has been the subject of debate for centuries and is one of the most discussed verses in all of Scripture.
Among the many interpretations of this passage is the teaching of Jehovah's Witnesses. Unlike Trinitarian theology, Jehovah's Witnesses correctly reject the belief that Jesus Christ is the Almighty God, recognising that the Father alone is the one true God. However, they reach a very different conclusion concerning the identity of the "Word" in John 1:1.
So what exactly do Jehovah's Witnesses teach?
More importantly, does their interpretation agree with the biblical context?
Let us examine the evidence.
The Jehovah's Witness Translation
The New World Translation renders John 1:1 as follows:
"In the beginning was the Word, and the Word was with God, and the Word was a god."
According to Jehovah's Witnesses, the "Word" is the pre-human Jesus Christ. They therefore conclude that Jesus existed as a separate heavenly being before His human birth and that He is "a god," but not Almighty God Himself.
This interpretation differs significantly from that of most Christian denominations, which understand the Word to be fully God and identify the Word as the eternal Son.
Although the two views disagree about the nature of Christ, they share one important assumption:
Both conclude that the "Word" in John 1:1 is referring to Jesus Christ.
But is that really what John intended?
Examining the Greek Text
The Berean Literal Bible translates John 1:1:
"In the beginning was the Word, and the Word was with God, and the Word was God."
Likewise, the Greek text reads:
Ἐν ἀρχῇ ἦν ὁ λόγος...
For many readers, the discussion immediately focuses on whether the final phrase should be translated "God" or "a god."
However, before discussing that question, another equally important issue deserves careful consideration.
Who—or what—is "the Word"?
If we misunderstand the identity of the Word, then the remainder of the discussion becomes built upon the wrong foundation.
Does the Capital Letter Influence Our Thinking?
One observation made by my friend, teacher, and respected Bible scholar Sir Anthony Buzzard, deserves careful consideration.
Most modern English Bibles capitalize the word "Word," leading many readers to assume immediately that John is introducing a second divine person.
Yet the earliest Greek New Testament manuscripts were written entirely in capital letters (known as uncial script), with no distinction between upper- and lower-case letters, and often with no punctuation or spaces between words.
This means that the decision to capitalize "Word" is an editorial choice made by translators rather than something found in the original Greek manuscripts themselves.
Whether or not one agrees with this observation, it reminds us of an important principle:
Our interpretation should come from the biblical context rather than from editorial formatting added by translators centuries later.
Returning to the Beginning
John deliberately opens his Gospel with the words:
"In the beginning..."
These opening words immediately take the reader back to Genesis 1.
Genesis begins:
"In the beginning God created the heavens and the earth."
A careful reading of Genesis reveals something very important.
The only Creator specifically mentioned is God Himself.
Genesis tells us:
"And God said, 'Let there be light,' and there was light."
(Genesis 1:3)
Creation comes into existence because God speaks.
John's opening words therefore invite the reader to think about God's creative word—the divine utterance by which God brought the universe into existence.
This understanding is reinforced elsewhere in the Old Testament.
Psalm 33:6 declares:
"By Yahweh's word the heavens were made, and all their army by the breath of His mouth." (World English Bible)
Notice that the Psalm does not introduce another divine person alongside God.
Instead, it describes God's own spoken word proceeding from His mouth.
Jesus Himself later confirms this principle:
"Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." (Matthew 4:4)
Throughout Scripture, God's word consistently refers to His speech, His command, His message, His purpose, and His revealed will.
The question we must therefore ask is whether John is continuing this Old Testament understanding, or whether he is introducing an entirely new meaning.
READ MORE: What Is the Truth About John 1:1 to 5?
Part 2
Is Jesus Really Michael the Archangel?
Quick Facts
Jehovah's Witnesses teach that Jesus Christ is Michael the Archangel.
They believe Michael lived in heaven before coming to earth as Jesus.
They also teach that, after His resurrection, Jesus returned to being Michael.
But does the Bible ever plainly state that Jesus is Michael?
Did Jesus ever identify Himself as Michael?
Did Peter, Paul, John, or any prophet teach that Jesus was Michael?
Or is this a conclusion drawn by connecting several passages together rather than from a direct biblical statement?
In this chapter we will carefully examine every major Scripture used to support this teaching and compare it with the whole testimony of the Bible.
Introduction
Among the distinctive teachings of Jehovah's Witnesses, perhaps none is more widely recognised than the belief that Jesus Christ is Michael the Archangel.
According to their teaching, Michael was God's first creation, who later came to earth as the man Jesus Christ. After His death and resurrection, they believe He returned to heaven as Michael once again.
This doctrine plays an important role in Jehovah's Witness theology because it supports their understanding that Jesus is not Almighty God, but the highest of God's created beings.
I agree with Jehovah's Witnesses that Jesus is not Almighty God. However, agreeing with that conclusion does not necessarily mean the Bible teaches that Jesus is Michael.
The important question is not what any church teaches, but what the Scriptures actually say.
Throughout the Bible we find many clear statements identifying Jesus as:
the Messiah,
the Son of God,
the Son of Man,
the Lamb of God,
the last Adam,
the mediator between God and mankind,
our High Priest,
and King of kings.
Yet nowhere do we find a verse that plainly says:
"Jesus is Michael."
Instead, the doctrine is built by combining several separate passages and drawing a conclusion from them.
For that reason, this chapter will examine each passage individually, allowing Scripture to interpret Scripture rather than beginning with a conclusion and working backwards.
As always, my purpose is not to criticise sincere believers but to encourage every reader to follow the example of the Bereans, who were commended because they examined the Scriptures daily to determine whether what they were being taught was true (Acts 17:11).
If this doctrine is true, then the evidence should be clear, consistent, and supported throughout the Bible. If it is not, then we should be willing to follow the evidence wherever God's Word leads.
The Questions We Must Answer
Before looking at any individual verses, it is worth asking several simple questions:
Does the Bible ever directly say that Jesus is Michael?
Did any prophet identify the coming Messiah as Michael?
Did Jesus ever call Himself Michael?
Did Peter preach that Jesus was Michael?
Did Paul teach that Jesus was Michael?
Did John identify Jesus as Michael in his Gospel or Revelation?
If the answer to all these questions is No, then we should be cautious about building a doctrine on inference alone.
The Bible repeatedly warns Christians not to go beyond what is written. Therefore, our task is simply to discover what the Scriptures actually say—not what we might assume they imply.
FULL ARTICLE HERE: Is Jesus Michael the Archangel?
PART 3
Proverbs 8:22–30 — Is Wisdom Really the Pre-Human Jesus?
Quick Facts
Jehovah's Witnesses teach that the "Wisdom" of Proverbs 8 is the pre-human Jesus Christ.
They believe Proverbs 8:22 teaches that Jesus was the very first creation of God.
Many Trinitarians also apply Proverbs 8 to Christ, although they believe He is eternal rather than created.
The Book of Proverbs repeatedly personifies wisdom as a woman, using poetic language to teach spiritual truths.
Nowhere does Solomon identify Wisdom as the Messiah or as a second divine person.
Throughout the Old Testament, God's wisdom is consistently described as one of God's own attributes rather than another person beside Him.
Jesus certainly possessed God's wisdom and perfectly revealed it, but does this mean He literally is the "Wisdom" of Proverbs 8?
To answer this question, we must allow Scripture to interpret Scripture and read Proverbs within its own literary context.
Introduction
Proverbs 8:22–30 has become one of the most discussed passages in the Old Testament.
For many years, Jehovah's Witnesses have pointed to these verses as one of the strongest proofs that Jesus Christ existed before His human birth and was the very first being created by God. According to their understanding, the "Wisdom" described by Solomon is actually the pre-human Son of God, who worked alongside Jehovah during creation as His "master worker."
Although Trinitarians disagree that Christ was created, many have also interpreted Proverbs 8 as referring to Jesus, believing that Wisdom symbolically represents the eternal Son.
Yet is either conclusion what Solomon intended?
Or has this remarkable chapter been misunderstood because later readers approached it with theological assumptions rather than allowing Proverbs to explain itself?
Before we decide whether Wisdom represents Jesus Christ, we should first ask a much simpler question.
How does Solomon himself introduce Wisdom?
The answer to that question provides the key for understanding the entire chapter.
Rather than beginning with centuries of theological debate, let us begin where Scripture begins.
What Do Jehovah's Witnesses Teach?
The New World Translation renders Proverbs 8:22:
"Jehovah produced me as the beginning of his way, the earliest of his achievements of long ago."
Jehovah's Witnesses understand this verse to mean that Jesus Christ was literally the first being Jehovah ever created.
They believe that after creating His Son, Jehovah then used Jesus to create everything else in the universe.
They also point to Proverbs 8:30:
"Then I was beside him as a master worker."
This is understood to describe Jesus assisting God during the creation of the heavens and the earth.
If this interpretation is correct, Proverbs 8 would indeed be one of the clearest Old Testament passages describing the pre-human existence of Christ.
But before accepting this conclusion, we must first examine whether Solomon intended his readers to understand Wisdom as a literal heavenly person.
Before We Examine Proverbs 8:22
One of the most common mistakes in Bible study is to isolate a single verse while ignoring the context that surrounds it.
Before reading verse 22, we should first remember that the Book of Proverbs is not written like the historical narratives of Genesis or Kings, nor like the doctrinal letters of Paul.
Proverbs belongs to what scholars call Hebrew wisdom literature.
Hebrew wisdom literature often teaches by using vivid poetic language, metaphors, comparisons, and personification.
The purpose of these literary devices is not to describe literal historical events but to communicate spiritual truths in memorable ways.
If we ignore this style of writing and immediately interpret every statement literally, we risk misunderstanding Solomon's intended meaning.
Therefore, before asking whether Wisdom is Jesus Christ, we should first ask how Wisdom is presented throughout Proverbs itself.
Wisdom Is Introduced as a Woman
The answer appears immediately at the beginning of Proverbs 8.
Solomon writes:
"Does not wisdom call out? Does not understanding raise her voice? On the heights beside the way, where the paths meet, she takes her stand; beside the gates leading into the city, at the entrances, she cries aloud."
(Proverbs 8:1–3)
Notice something very important.
Before verse 22 is ever reached, Wisdom has already been introduced as a woman.
Throughout the chapter Solomon consistently uses feminine language:
"She calls."
"She raises her voice."
"She stands."
"She cries aloud."
This is not unusual.
Throughout Proverbs, Solomon repeatedly personifies abstract qualities as women.
Wisdom is portrayed as a noble woman inviting people to follow God's ways.
Folly is portrayed as another woman leading people toward destruction.
No one imagines that Folly is literally a female person walking through the streets.
Instead, Solomon is using a well-known literary device to contrast two different ways of life.
The same pattern appears repeatedly throughout Proverbs.
For example, Proverbs 1:20 says:
"Wisdom calls aloud in the street; she lifts her voice in the public squares."
Likewise, Proverbs 9 begins:
"Wisdom has built her house..."
Only a few verses later Solomon introduces another woman:
"The woman Folly is loud..."
If we interpret Wisdom literally as Jesus Christ, consistency would require us to ask whether Folly is also a literal heavenly person.
Clearly that was never Solomon's intention.
Instead, he contrasts God's wisdom with foolishness by presenting both as women inviting people to choose between two different paths.
This literary style continues throughout the chapter.
Therefore, before verse 22 is even considered, the immediate context strongly suggests that Solomon is writing poetry rather than introducing a previously unknown divine person.
The burden of proof therefore rests upon anyone claiming that, halfway through the chapter, Wisdom suddenly changes from poetic personification into the pre-human Messiah.
In the next section, we will examine Proverbs 8:22 itself and ask whether the verse actually teaches that Jesus Christ was created, or whether Solomon is continuing the same poetic description that began at the opening of the chapter.
What Does Proverbs 8:22 Actually Say?
Having established that Solomon introduces Wisdom as a poetic female figure, we can now examine the verse that has generated so much discussion.
The World English Bible reads:
"Yahweh possessed me in the beginning of his work, before his deeds of old."
(Proverbs 8:22)
Many modern translations render the Hebrew differently:
"The LORD created me..."
"The LORD brought me forth..."
"The LORD possessed me..."
"The LORD acquired me..."
Why are these translations different?
The reason is that the Hebrew verb qanah (קָנָה) has a range of meanings. Depending upon the context, it can mean to possess, to acquire, to obtain, or in some contexts to create.
This is why scholars have debated its meaning for centuries.
However, regardless of which translation is preferred, we should remember one very important principle:
The meaning of a word is always determined by its context.
Instead of beginning with a theological conclusion, we should first ask:
Who—or what—is speaking?
If the speaker is the poetic figure of Wisdom introduced in verses 1–21, then verse 22 naturally continues the same poetic description.
Nothing in the chapter suggests that Solomon suddenly stops speaking about Wisdom and begins describing a different person altogether.
The context remains exactly the same from the opening verse through the remainder of the chapter.
Does Proverbs Explain What Wisdom Is?
Fortunately, we do not have to guess.
The Book of Proverbs repeatedly tells us exactly what wisdom is.
Earlier Solomon wrote:
"Yahweh by wisdom founded the earth. By understanding he established the heavens."
(Proverbs 3:19)
Notice carefully what Solomon does not say.
He does not say that Yahweh created the world through another divine person called Wisdom.
Instead, he says that Yahweh Himself founded the earth by wisdom.
In other words, wisdom is presented as one of God's own qualities—His perfect understanding, knowledge, and skill.
This agrees perfectly with many other passages throughout Scripture.
Psalm 104:24 declares:
"Yahweh, how many are your works! In wisdom you have made them all."
Again, the Psalm does not describe Wisdom as another heavenly being standing beside God.
Rather, it describes God Himself acting wisely.
This is exactly how we naturally speak today.
We might say:
The architect designed the building with great wisdom.
The judge ruled with wisdom.
The teacher spoke with wisdom.
No one imagines wisdom to be another person helping them.
Wisdom simply describes the quality by which they act.
The Bible consistently describes God's wisdom in exactly the same way.
Is Wisdom Ever Presented as a Second Divine Person?
Throughout the entire Old Testament, God's wisdom is consistently described as belonging to God Himself.
Nowhere do the prophets explain that Wisdom is actually another heavenly person who later became Jesus Christ.
Consider Isaiah's description of creation.
Yahweh declares:
"I am Yahweh, who makes all things; who alone stretched out the heavens; who spread out the earth by myself."
(Isaiah 44:24)
This verse is extremely important.
If God stretched out the heavens alone, and spread out the earth by Himself, then Proverbs 8 cannot be teaching that another independent person stood beside Him as a fellow Creator.
Instead, Proverbs and Isaiah complement one another perfectly.
God created everything by His own wisdom, His own understanding, and His own power.
His wisdom belongs to Him just as His love, holiness, righteousness, and justice belong to Him.
These are not separate persons.
They are attributes of the one true God.
What About "Master Worker"?
Jehovah's Witnesses often point to Proverbs 8:30:
"Then I was beside him as a master worker..."
At first glance, this may appear to support the idea that Wisdom is another individual assisting God during creation.
However, we should remember that Solomon has been speaking poetically throughout the entire chapter.
If Wisdom is personified as a woman from verse 1 onward, then her standing beside God as a "master worker" continues the same poetic picture.
The imagery beautifully illustrates that God's wisdom was present in everything He created.
It does not require us to conclude that Wisdom suddenly becomes a separate divine being.
Indeed, Proverbs 3:19 has already explained exactly what Solomon meant:
"Yahweh by wisdom founded the earth."
The same author is simply expanding upon that beautiful picture.
Does the New Testament Identify Proverbs 8 as Jesus?
One of the most striking observations is that no New Testament writer ever quotes Proverbs 8 and says, "This is Jesus."
Considering how frequently the apostles quoted Old Testament passages about Christ, this silence is significant.
If Proverbs 8 were one of the clearest prophecies describing the pre-human Son of God, we might reasonably expect at least one apostle to explain it.
Yet none of them do.
Instead, the New Testament presents Jesus as the perfect revelation of God's wisdom.
Paul writes:
"Christ is the power of God and the wisdom of God."
(1 Corinthians 1:24)
A few verses later he adds:
"Christ Jesus... became to us wisdom from God."
(1 Corinthians 1:30)
Notice Paul's wording carefully.
He does not say that Jesus is the Wisdom spoken of in Proverbs 8.
Rather, Christ became wisdom for us, perfectly revealing God's wisdom through His life, teaching, death, and resurrection.
Just as Jesus is called the Lamb, the Door, the Vine, and the Light of the world, these titles describe His role and mission without requiring us to identify Him with every Old Testament personification.
Jesus Grew in Wisdom
Another important question we should ask is this:
If Jesus literally was the Wisdom spoken of in Proverbs 8, why does the Bible later tell us that He grew in wisdom?
Luke records:
"And Jesus advanced in wisdom and stature, and in favor with God and men."
(Luke 2:52)
This verse describes the genuine humanity of Jesus Christ.
Like every human being, Jesus grew physically, mentally, and spiritually. Throughout His earthly life He learned, matured, and perfectly obeyed His Father.
If Proverbs 8 were describing Jesus as the eternal personification of Wisdom itself, this raises an obvious question:
How can Wisdom increase in wisdom?
The simpler explanation is that Jesus was not the literal "Wisdom" of Proverbs 8. Rather, He was the perfectly obedient Son of God who grew in wisdom and ultimately revealed His Father's wisdom more perfectly than any human being who had ever lived.
Jesus reflected God's wisdom because He was filled with God's Spirit and always did His Father's will.
Comparing Proverbs with Genesis
The opening chapters of Genesis provide another important key for understanding Proverbs 8.
Genesis repeatedly says:
"And God said..."
Creation came into existence because God spoke.
Nothing in Genesis introduces another heavenly person called Wisdom standing beside God.
Instead, Genesis presents one Creator bringing everything into existence by His own power and His own command.
This perfectly agrees with Proverbs 3:19:
"Yahweh by wisdom founded the earth."
God created wisely.
Wisdom was not another Creator.
It was God's own perfect understanding expressed in His creative work.
This is exactly how we naturally understand wisdom today.
A skilled engineer builds with wisdom.
A surgeon operates with wisdom.
A judge rules with wisdom.
Wisdom is not another individual working beside them.
It is the quality by which they accomplish their work.
Likewise, Scripture consistently teaches that God created the universe by His own wisdom.
Isaiah Removes Any Doubt
Perhaps the clearest Old Testament passage is Isaiah 44:24.
Yahweh declares:
"I am Yahweh, who makes all things; who alone stretched out the heavens; who spread out the earth by myself."
These words leave very little room for another divine Creator standing alongside God.
Yahweh says He created the heavens alone.
He spread out the earth by Himself.
If God Himself says He created alone, then Proverbs 8 cannot be teaching that another independent divine person assisted Him in creation.
Instead, Proverbs poetically describes God's own wisdom as being present in everything He created.
Isaiah confirms that all creation was the work of Yahweh Himself.
The two passages therefore complement one another rather than contradict each other.
Christ Reveals the Wisdom of God
None of this diminishes the greatness of Jesus Christ.
Quite the opposite.
The New Testament presents Jesus as the perfect revelation of God's wisdom.
Paul writes:
"Christ is the power of God and the wisdom of God."
(1 Corinthians 1:24)
Later he says:
"Christ Jesus... became to us wisdom from God."
(1 Corinthians 1:30)
These verses do not require us to conclude that Jesus is the personified Wisdom of Proverbs 8.
Instead, they teach that Jesus perfectly reveals God's wisdom to humanity.
Everything Jesus said, everything He did, every miracle He performed, every act of compassion He showed, and ultimately His sacrificial death and resurrection displayed the wisdom of His Father.
Jesus is therefore the perfect expression of God's wisdom—not because He literally is the poetic figure of Proverbs 8, but because He faithfully revealed the character, purpose, and wisdom of the one true God.
As Jesus Himself declared:
"The Son can do nothing of himself, but what he sees the Father doing."
(John 5:19)
And again:
"The words that I tell you I speak not from myself, but the Father who lives in me does his works."
(John 14:10)
Throughout His ministry, Jesus continually directed glory back to His Father, whose wisdom He perfectly reflected.
Conclusion
When Proverbs 8 is read within its own context, the evidence points consistently in one direction.
Solomon introduces Wisdom as a poetic female figure long before verse 22.
Throughout Proverbs, wisdom and folly are repeatedly personified as women to illustrate two different ways of life.
Nothing in the chapter suggests that Solomon suddenly abandons this literary style and begins speaking about the pre-human Messiah.
Elsewhere, Proverbs explains that God founded the earth by wisdom, not through another divine person.
The Psalms describe God creating in wisdom.
Isaiah declares that Yahweh stretched out the heavens alone and spread out the earth by Himself.
Finally, the New Testament never identifies Proverbs 8 as a prophecy about the pre-human Jesus Christ.
Instead, it presents Jesus as the perfect revelation of God's wisdom.
For these reasons, Proverbs 8 should be understood as beautiful Hebrew wisdom poetry describing God's own wisdom, rather than as a literal account of the origin of the Son of God.
Key Conclusions
Solomon introduces Wisdom as a poetic woman before verse 22.
Proverbs repeatedly personifies both Wisdom and Folly as women.
The Hebrew word qanah has several possible meanings and must be interpreted within its context.
Proverbs 3:19 explains that Yahweh created the earth by wisdom, referring to His own wisdom rather than another divine person.
Psalm 104:24 teaches the same truth.
Isaiah 44:24 declares that Yahweh stretched out the heavens alone and spread out the earth by Himself.
The New Testament never identifies Proverbs 8 as the pre-human Jesus Christ.
Luke 2:52 shows that Jesus grew in wisdom during His earthly life.
Christ perfectly reveals the wisdom of God but is never explicitly identified by Scripture as the personified Wisdom of Proverbs 8.
Proverbs 8 is best understood as Hebrew wisdom poetry that magnifies the wisdom of the one true God.
Jehovah's Witnesses: Do Their Distinctive Teachings Stand Up to Scripture?
Part 4
Revelation 3:14 — Is Jesus "The Beginning of God's Creation"?
Quick Facts
Jehovah's Witnesses teach that Revelation 3:14 proves Jesus was God's first creation.
Their interpretation depends upon the Greek word ἀρχή (archē) being understood as "the first thing created."
But does archē actually carry that meaning in this passage?
Could it instead mean source, origin, ruler, or beginner?
How is this same Greek word used throughout the New Testament?
In this chapter we will examine the Greek language, the biblical context, and compare Scripture with Scripture.
Introduction
Revelation 3:14 is one of the principal verses used by Jehovah's Witnesses to support their belief that Jesus Christ was the very first creation of God.
The verse reads:
"These are the words of the Amen, the faithful and true witness, the beginning of God's creation." (Revelation 3:14)
At first glance, many readers naturally assume that "the beginning of God's creation" means Jesus was the first thing God created.
This understanding has become one of the foundations of Jehovah's Witness theology.
However, before accepting that conclusion, we should ask a very important question:
Is that what the Greek text actually says?
The word translated "beginning" is the Greek word ἀρχή (archē).
Like many Greek words, archē has a range of meanings. Depending upon its context, it can refer to:
beginning,
origin,
source,
first cause,
ruler,
authority,
or governing power.
Therefore, the question is not simply what archē can mean, but what John intended it to mean in Revelation 3:14.
The answer cannot be found by reading this verse in isolation. Instead, we must compare it with the way the same word is used throughout the New Testament.
Only then can we determine whether John was teaching that Jesus was the first created being, or whether he was describing Christ as the origin, source, or ruler over God's creation.
As always, our goal is not to defend a religious tradition but to allow the Scriptures to interpret themselves.
Questions We Must Answer
Before examining the Greek text, consider these important questions:
Does archē always mean "the first thing created"?
How do other New Testament writers use this word?
Does John use archē elsewhere in Revelation?
Is Jesus described as the Creator's first creature—or as the One through whom God's purposes are accomplished?
Did the early Christians understand Revelation 3:14 to mean that Jesus was a created being?
Does the immediate context support the Jehovah's Witness interpretation?
If the answer to these questions is No, then Revelation 3:14 cannot be used as proof that Jesus was the first creature created by God.
What We Will Examine
In this chapter we will consider:
The meaning of the Greek word ἀρχή (archē).
How archē is used elsewhere in the New Testament.
John's own use of archē in Revelation.
Whether "beginning" means first created or origin/source.
Early Christian understanding of Revelation 3:14.
Whether this verse can legitimately be used to support the doctrine that Jesus was the first created being.
Why This Matters
If Revelation 3:14 truly teaches that Jesus was God's first creation, then it would provide strong support for the Jehovah's Witness understanding of Christ's pre-human existence.
However, if the verse instead identifies Jesus as the origin, source, or supreme ruler of God's creation, then one of the central pillars of that doctrine is removed.
Our task, therefore, is simply to discover what John intended his readers to understand—not what later traditions have assumed.
The Jehovah's Witnesses' Teaching of Revelation 3:14
Is Jesus "The Beginning of God's Creation"?
Many Jehovah's Witnesses believe Revelation 3:14 proves that Jesus was the first being created by God. They teach that Jesus existed before the creation of the world and that God used Him to create everything else.
But is this really what Revelation 3:14 says?
Let's examine the Biblical facts.
What the Bible Says
✔ Jesus is speaking in Revelation 3:14.
"These things says the Amen, the faithful and true Witness, the beginning of God's creation."
Jesus is clearly identified as:
The Amen.
The Faithful and True Witness.
The Beginning of God's creation.
✔ God says He created all things by Himself.
Isaiah 44:24 says:
"I am Yahweh... who alone stretched out the heavens, who spread out the earth by Myself."
Isaiah 48:13 says:
"My own hand laid the foundation of the earth."
The Bible repeatedly says God created the heavens and the earth alone, by Himself, and with His own hand.
✔ Jesus is the Head of God's new creation.
Colossians 1:18 says Jesus is:
"The beginning, the firstborn from among the dead."
Here, "beginning" refers to Christ's position as the Head, First, and Supreme One in God's new creation through His resurrection.
✔ God gave Jesus all authority.
Matthew 28:18 says:
"All authority in heaven and on earth has been given to Me."
Ephesians 1:22 says God placed all things under Christ's feet.
This shows that Jesus received this authority from God.
✔ Jesus is called the Word of God.
Revelation 19:13 says:
"His name is called The Word of God."
Jesus represents and speaks God's word perfectly.
What the Bible Does NOT Say
✘ The Bible never says Jesus was the first thing God created.
Revelation 3:14 never says:
"Jesus was created."
"Jesus was the first creature."
"Jesus was the first angel."
Those words do not appear in the verse.
✘ The Bible never says Jesus helped God create Genesis.
Nowhere does God say:
"My Son helped Me create."
"I created the heavens through Michael."
"Jesus created the angels."
Instead, God repeatedly says He created everything alone.
✘ The Bible never says Jesus is Michael the Archangel.
Michael and Jesus are never identified as being the same person.
The Bible never says:
Michael became Jesus.
Jesus became Michael again.
Michael ceased to exist after Jesus was born.
✘ Jesus never said He was an angel.
Jesus never claimed to be:
Michael the Archangel.
Any other angel.
A created spirit being before His birth.
Instead, Jesus said:
"I am a man who has told you the truth that I heard from God." (John 8:40)
The Main Point
The expression "the beginning of God's creation" does not necessarily mean "the first thing God created."
The Bible also describes Jesus as:
the Beginning (Colossians 1:18),
the Firstborn from the dead,
the Head of the Church,
and the One who has first place in everything.
These passages emphasise Christ's position, authority, and pre-eminence.
Conclusion
Revelation 3:14 does not explicitly say that Jesus was the first created being.
The Bible does say:
God created all things alone.
Jesus is the faithful and true Witness.
Jesus is the Head of God's new creation.
God gave Jesus all authority.
The Bible does not say:
Jesus was the first creature.
Jesus created Genesis.
Jesus is Michael the Archangel.
God needed anyone to help Him create the heavens and the earth.
As always, compare every teaching with the Scriptures and follow Jesus' own advice:
"Seek, and you will find." — Matthew 7:7
Jehovah's Witnesses: Do Their Distinctive Teachings Stand Up to Scripture?
Part 5
Colossians 1:16 — Did Jesus Create "All Other Things"?
Quick Facts
Jehovah's Witnesses teach that Jesus was God's first creation.
They therefore conclude that Jesus could not have created Himself.
To support this belief, the New World Translation inserts the word "other" four times into Colossians 1:16–17.
However, the Greek text contains no word meaning "other."
Does Paul actually say Christ created "all things," or "all other things"?
In this chapter we will examine the Greek text, compare Bible translations, and ask whether this important addition is justified.
Introduction
Few passages demonstrate the importance of careful Bible translation more clearly than Colossians 1:16–17.
The Apostle Paul writes:
"For in Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things have been created through Him and for Him."
Most English translations follow the Greek text closely and simply say:
"all things."
However, the New World Translation repeatedly inserts the word "other," producing:
"By means of him all other things were created..."
This small addition completely changes the meaning of the passage.
Instead of Christ being associated with the creation of all things, the verse now teaches that Christ first had to be created before creating everything else.
This wording fits perfectly with Jehovah's Witness theology.
The important question, however, is not whether it supports a particular doctrine, but whether Paul actually wrote it.
A Simple Question
Before examining the Greek text, ask yourself one straightforward question:
Where is the Greek word for "other"?
If Paul intended to say:
"all other things,"
we would naturally expect to find the Greek equivalent of other in the original manuscript.
Yet when we examine the oldest Greek manuscripts, no such word appears.
The text simply reads:
πάντα (panta)
meaning:
all things
without any additional word meaning other.
Why Was "Other" Added?
Jehovah's Witnesses believe Jesus is the first created being.
If that doctrine is accepted first, Colossians 1:16 creates a difficulty.
Paul says:
All things were created through Him.
If Jesus Himself belongs to "all things," then He would have had to create Himself—an impossible conclusion.
To avoid that problem, the translators inserted the word "other," making Christ part of creation while also making Him the agent through whom God created everything else.
This solves the theological difficulty—but does it reflect what Paul actually wrote?
That is the question every honest Bible student should ask.
Questions We Must Answer
Before reaching a conclusion, consider these questions:
Does the Greek text contain the word "other"?
Why is the word absent from the earliest manuscripts?
Is there grammatical evidence requiring it?
Do other Bible translators add this word?
How did early Christians understand Paul's statement?
Is the translation based on the Greek text—or on a theological interpretation?
What We Will Examine
In this chapter we will consider:
The Greek text of Colossians 1:16–17.
The meaning of the word πάντα (panta).
Whether "other" appears in any ancient Greek manuscript.
Why the New World Translation adds the word.
How leading Bible translations render the passage.
Whether Paul's words support the Jehovah's Witness interpretation.
Why This Matters
Every Bible translation requires decisions by its translators.
Most of those decisions involve grammar, vocabulary, and style.
However, whenever a translator adds a word that is not found in the original text, readers should ask an important question:
Is this addition required by the grammar—or is it being supplied to support a particular interpretation?
For that reason, Colossians 1:16 deserves careful examination.
Our goal is not to criticise individuals or denominations, but to discover as accurately as possible what the Apostle Paul originally wrote under the inspiration of God.
As always, we should follow the example of the Bereans, who examined the Scriptures carefully to see whether what they were being taught was true (Acts 17:11).
Colossians 1:16 — Did Jesus Create "All Other Things"?
Quick Facts
Jehovah's Witnesses teach that Jesus Christ was God's first creation.
They therefore conclude that Jesus could not have created Himself.
To support this belief, the New World Translation inserts the word "other" four times into Colossians 1:16–17.
However, the Greek text contains no word meaning "other."
Most of Christianity also understands Colossians 1:16 as referring to the original creation recorded in Genesis.
But is Paul really describing the creation of the universe, or is he speaking about God's new creation and Christ's authority over all things?
Paul says that all things were created "in the heavens and upon the earth," not that the heavens and the earth themselves were created.
Throughout this chapter we will compare the Greek text, examine the biblical context, and allow Scripture to interpret Scripture.
Introduction
Colossians 1:16 is one of the most frequently quoted passages used by Jehovah's Witnesses to support their belief that Jesus Christ existed before His human birth and assisted God in creating the universe.
According to their teaching, Jesus was Jehovah's very first creation. After creating His Son, Jehovah then created everything else through Him.
To support this interpretation, the New World Translation inserts the word "other" four times into Colossians 1:16–17, producing the expression:
"By means of him all other things were created."
This wording suggests that Jesus himself was created first, and that every other created thing came into existence through Him.
However, an important question immediately arises.
Does the Greek text actually contain the word "other"?
If not, is this addition justified by the context?
It is also worth noting that, although Trinitarians reject the Jehovah's Witness conclusion that Jesus is a created being, most likewise understand Colossians 1:16 to describe the original creation recorded in Genesis.
Both interpretations therefore share the same basic assumption: that Paul is speaking about the creation of the heavens, the earth, and the angelic world in the beginning.
But is that really Paul's subject?
Or has Colossians 1 been misunderstood by reading Genesis into a passage that may instead be describing God's work through Christ in a different sense?
In this chapter we will carefully examine the Greek text, compare Bible translations, study the immediate context, and compare Scripture with Scripture to discover what Paul actually intended his readers to understand.
What Do Jehovah's Witnesses Teach?
The Watchtower teaches that Colossians 1:16 refers to God's original creation of the universe.
According to their explanation, Jehovah first created Michael the Archangel, who then became God's "master worker," through whom Jehovah created everything else, including the angels, the heavens, the earth, and all visible and invisible creation.
For this reason, the New World Translation reads:
"By means of him all other things were created in the heavens and on the earth, the things visible and the things invisible..."
The word "other" is central to this interpretation because it distinguishes Jesus from the rest of creation.
Without the addition of the word "other," the passage simply says:
"Because in Him were created all things in the heavens and upon the earth, the visible and the invisible... all things have been created through Him and for Him."
(Berean Literal Bible)
This immediately raises another important question.
Why has the word "other" been added when no corresponding Greek word appears in the text?
That is the first issue we should consider, before considering whether Paul is even speaking about the original creation described in Genesis.
Is Paul Referring to the Old Creation or the New Creation?
This is perhaps the most important question in the entire discussion.
Almost everyone who reads Colossians 1:16 assumes that Paul is describing the original creation recorded in Genesis.
Jehovah's Witnesses believe Paul is teaching that Jehovah created the heavens, the earth, the angels, and everything else through His first-created being.
Most of Christianity reaches a different conclusion, believing Jesus Himself is the Creator.
However, despite their differences, both interpretations begin with the same assumption—that Paul is speaking about the original creation of the universe.
But does Paul actually say that?
Let us examine his words carefully.
The Berean Literal Bible reads:
"Because in Him were created all things in the heavens and upon the earth, the visible and the invisible, whether thrones or lordships or rulers or authorities; all things have been created through Him and for Him."
(Colossians 1:16)
Notice something that is often overlooked.
Paul does not say:
"The heavens and the earth were created."
Instead, he says:
"All things in the heavens and upon the earth."
That is an important distinction.
If something is created in the heavens and upon the earth, then the heavens and the earth must already exist.
Paul is describing things that exist within the created order, not necessarily the original creation of the created order itself.
This raises an important question.
Could Paul be describing God's work through Christ within the existing creation, rather than the creation of the universe itself?
I believe the context strongly points in that direction.
Paul's Focus Is Christ's Present Authority
The surrounding verses are not discussing the beginning of Genesis.
Instead, Paul is exalting the risen and glorified Christ.
Immediately before verse 16, Paul writes:
"He has delivered us from the dominion of darkness and transferred us into the kingdom of His beloved Son."
(Colossians 1:13)
Notice the language.
Paul is speaking about what God has done through Christ in the present age.
Believers have been transferred from one kingdom into another.
This is the language of redemption, restoration, and a new creation, not a description of the events recorded in Genesis.
The entire context centres on Christ's supremacy over God's Kingdom and His authority over everything that belongs to it.
"All Things" Must Be Understood in Context
The Greek word translated "all" is πᾶς (pas).
It simply means:
all,
every,
the whole,
every kind.
By itself, the word does not tell us when those "all things" were created.
Context must determine whether Paul is speaking about the original creation, God's present work, or His future purposes.
This is true throughout Scripture.
Whenever the Bible uses the expression "all things," we must ask:
All things in what context?
Paul himself immediately provides that context.
He speaks about:
"thrones or lordships or rulers or authorities."
These are not descriptions of mountains, oceans, stars, animals, or the six days of Genesis.
Instead, they point to positions of authority and government under Christ's rule.
Paul's emphasis is upon Christ's supremacy over every authority both in heaven and on earth.
Comparing Scripture with Scripture
Jesus Himself made a remarkable statement after His resurrection.
He declared:
"All authority in heaven and on earth has been given to Me."
(Matthew 28:18)
Notice the striking similarity to Paul's language.
Jesus does not say He created heaven and earth.
Instead, He says that all authority in heaven and on earth has been given to Him.
The heavens and the earth already existed.
The authority within them had now been entrusted to the risen Messiah.
This closely parallels Paul's words in Colossians.
Rather than describing the original creation of Genesis, Paul appears to be describing Christ's supreme position over everything within God's created order.
God has placed all things under His Son's authority.
This fits perfectly with Paul's teaching elsewhere that the Father has exalted His Son and given Him authority over all creation.
Also read: WHY Colossians 1:16 Is NOT About the Genesis Creation
Jehovah's Witnesses: Do Their Distinctive Teachings Stand Up to Scripture?
Part 6
Colossians 1:15 — Is Jesus the "Firstborn of All Creation"?
Quick Facts
Jehovah's Witnesses teach that Colossians 1:15 proves Michael the Archangel who came to the earth being born as Jesus, was God's first created being.
This interpretation depends upon the meaning of the Greek word πρωτότοκος (prototokos), translated "firstborn."
Does "firstborn" always mean the first one created or born?
Or can it refer to rank, inheritance, authority, and pre-eminence?
How is "firstborn" used throughout the Old and New Testaments?
In this chapter we will examine the biblical evidence to discover what Paul actually meant.
Introduction
Colossians 1:15 is one of the most frequently quoted verses used by Jehovah's Witnesses to support their belief that Michael the Archangel who came to the earth being born as Jesus Christ was the first creature God ever made.
Paul writes:
"He is the image of the invisible God, the firstborn of all creation."
At first reading, many people naturally assume that "firstborn" means Jesus was the very first being God created.
Because of this, Jehovah's Witnesses conclude that Michael the Archangel born as Jesus Christ existed before everything else and that God later created all remaining things through Him.
But is that what Paul intended?
Or are we reading our own assumptions into the text?
To answer that question, we must carefully examine the Greek word πρωτότοκος (prototokos) and how it is used throughout the Bible.
Words should never be defined by one verse alone. Instead, they must be understood by examining every place where Scripture uses them.
Only then can we know what Paul meant when he described Christ as "the firstborn of all creation."
A Word That Deserves Careful Study
The Greek word translated "firstborn" is:
πρωτότοκος (prototokos)
Literally, it combines two Greek words meaning:
πρῶτος (protos) — first
τόκος (tokos) — birth or offspring
However, throughout Scripture the title "firstborn" often carries a much broader meaning than simply being born first.
It can describe:
inheritance,
authority,
honour,
supremacy,
pre-eminence,
or the position of highest rank.
Therefore, before concluding that Paul meant Jesus was the first creature created, we must ask:
How does the Bible itself use the title "firstborn"?
Biblical Examples
Throughout the Old Testament we discover that the title "firstborn" is frequently given to individuals who were not the first child born.
For example:
David
God declares concerning David:
"I also will make him My firstborn, the highest of the kings of the earth." (Psalm 89:27)
David was not Jesse's first son.
In fact, he was the youngest.
Yet God calls him "My firstborn."
Clearly, the title here refers to rank and royal privilege, not birth order.
Likewise, Israel is called God's "firstborn" nation (Exodus 4:22), not because it was the first nation ever created, but because of its special covenant relationship and position.
These examples remind us that "firstborn" is often a title of honour rather than a statement about chronology.
Questions We Must Answer
Before reaching a conclusion, consider these important questions:
Does firstborn always mean the first one created?
How does the Old Testament use this title?
Why was David called God's firstborn?
Why was Israel called God's firstborn?
What did Paul mean by "the image of the invisible God"?
Is Paul speaking about Christ's origin—or His supreme position?
What We Will Examine
In this chapter we will consider:
The meaning of πρωτότοκος (prototokos).
The Old Testament background to the title "firstborn."
Psalm 89:27 and David.
Israel as God's firstborn nation.
The immediate context of Colossians 1:15–20.
Whether Paul is describing Christ's origin or His pre-eminence.
Why this verse should never be separated from the verses that follow.
Why This Matters
Colossians 1:15 is often quoted on its own as though it settles the question of Christ's origin.
However, Scripture is safest when read in context.
Paul did not write isolated verses; he wrote complete arguments.
Before concluding that Jesus was the first being God created, we must first ask whether Paul was discussing creation or supremacy.
Only by examining the whole passage can we discover what the Apostle intended his readers to understand.
As always, our desire is not to defend a tradition or denomination, but to let God's Word explain itself. Like the Bereans, we should carefully examine the Scriptures to see whether these things are so (Acts 17:11).
FULL ARTICLE HERE: The TRUE Meaning and Misunderstanding of Colossians 1:15.
Jehovah's Witnesses: Do Their Distinctive Teachings Stand Up to Scripture?
Part 7
Hebrews 1:2 — Did God Create the Universe Through Jesus?
Quick Facts
Jehovah's Witnesses teach that Hebrews 1:2 proves Jesus helped God create the physical universe before coming to earth.
Most modern Bible translations render the Greek word αἰῶνας (aiōnas) as "the universe" or "the worlds."
But does the Greek word aiōnas actually mean the material universe?
Could it instead refer to the ages, the appointed eras, or God's plan throughout history?
How is this word used elsewhere in the New Testament?
In this chapter we will examine the Greek text, the context of Hebrews, and compare Scripture with Scripture.
Introduction
Hebrews 1:2 is one of the principal passages used by Jehovah's Witnesses to support their belief that Jesus Christ existed as Michael the Archangel before creation and that God used Him to make the universe.
Many modern translations read:
"...through whom also He made the universe."
Or:
"...through whom also He made the worlds."
At first reading, this appears to support the idea that Michael the Archangel who came to the earth being born as Jesus, personally participated in the creation described in Genesis.
However, before accepting that conclusion, we should ask an important question:
Is that what the Greek text actually says?
The word translated "worlds" or "universe" is the Greek word:
αἰῶνας (aiōnas)
This word does not normally refer to the physical universe itself.
Instead, throughout the New Testament it most commonly refers to:
ages,
eras,
periods of time,
or God's unfolding plan throughout history.
This raises an important possibility.
Was the writer of Hebrews saying that God created the physical universe through Jesus before Genesis?
Or was he saying that God has now brought about His redemptive plan for the ages through His Son?
To answer that question, we must examine the Greek language, the immediate context, and the consistent teaching of the rest of Scripture.
The Context Comes First
One of the greatest mistakes in Bible study is to isolate a single verse from its surrounding context.
The opening chapter of Hebrews is not primarily discussing the creation of the heavens and the earth.
Instead, it introduces God's final revelation through His Son.
The chapter begins:
"God, having spoken long ago to the fathers through the prophets in many portions and in many ways, has in these last days spoken to us by His Son..."
The emphasis is upon God's revelation, His promises, and His plan reaching its fulfilment in Christ.
This naturally raises the question:
Is the author speaking about the original creation in Genesis, or about God's redemptive purpose unfolding through the ages?
A Simple Greek Study
The Greek word used here is:
αἰών (aiōn)
Plural:
αἰῶνες (aiōnes)
Its common meanings include:
age,
era,
period of time,
epoch,
world in the sense of an age,
the present age,
the age to come.
While some English translations choose the word "worlds" or "universe," that is an interpretation rather than the basic meaning of the Greek word.
The translator must therefore decide which meaning best fits the context.
Questions We Must Answer
Before reaching a conclusion, we should ask:
Does αἰών (aiōn) normally mean the physical universe?
How is this word translated elsewhere in the New Testament?
Why do some Bible versions translate it as "ages" while others choose "world" or "universe"?
Does the immediate context support a reference to Genesis creation?
Does Hebrews itself focus on creation, or on God's redemptive plan fulfilled through His Son?
How does this verse harmonise with passages such as Isaiah 44:24, where God declares that He created all things alone?
What We Will Examine
In this chapter we will consider:
The meaning of αἰών (aiōn) and αἰῶνες (aiōnes).
Every major New Testament use of the word.
Why translators differ.
The context of Hebrews chapter 1.
The Old Testament background.
Whether Hebrews 1:2 refers to the original creation or to God's plan throughout the ages.
How this passage relates to the wider teaching of Scripture.
Why This Matters
Hebrews 1:2 is frequently presented as clear proof that Jesus literally created the universe before His human birth.
Yet if the writer is instead speaking about the ages, God's unfolding purposes, or His plan of redemption accomplished through Christ, then the passage carries a very different meaning.
For that reason, this verse deserves careful examination.
Our aim is not to defend a theological system, but to understand the inspired words of Scripture in their proper context.
As always, we should follow the example of the Bereans, examining the Scriptures carefully to see whether these things are so (Acts 17:11).
FULL ARTCLE HERE: Hebrews 1:2 — Has the Greek Word Aiōnas Been Misunderstood?
Part 8
John 1:14 — What Does "The Word Became Flesh" Really Mean?
Quick Facts
Jehovah's Witnesses teach that "the Word" in John 1:14 was Michal the Angel, a pre-human Jesus who came down from heaven and became the man Jesus.
This interpretation depends entirely upon believing that "the Word" in John 1:1 is a literal heavenly person.
But does John actually teach that God's spoken Word transformed into a human being?
Or is John describing God's Word, promise, wisdom and purpose being fulfilled in the birth of Jesus Christ?
What does the expression "became flesh" really mean?
In this chapter we will examine the biblical context, the Greek text, and John's own writings.
Introduction
John 1:14 is one of the best-known verses in the New Testament.
It reads:
"And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth."
For many Christians, including Jehovah's Witnesses, this verse is understood to mean that a heavenly person known as "the Word" left heaven and became the man Jesus Christ.
However, before accepting that conclusion, we should ask an important question:
Is that what John actually says?
The answer depends entirely upon how we understand the opening verses of John's Gospel.
If the "Word" in John 1:1 is a separate heavenly person, then John 1:14 naturally appears to describe that person becoming flesh.
But if, as we have already examined, "the Word" refers to God's own spoken word, His wisdom, His purpose, and His creative command revealed in Genesis 1, then John 1:14 describes something quite different.
Instead of a heavenly person changing into a human being, John is declaring that God's eternal purpose was brought to fulfilment in the birth and life of Jesus Christ.
Throughout Scripture, God's word accomplishes exactly what He intends.
Isaiah writes:
"So shall My word be that goes out from My mouth; it will not return to Me empty, but it will accomplish what I desire and achieve the purpose for which I sent it." (Isaiah 55:11)
John's Gospel begins with that same powerful truth.
The Word belongs to God because it proceeds from God. It expresses His will, His wisdom, His promises, and His saving purpose.
When John says, "the Word became flesh," he is announcing that God's plan of salvation, spoken throughout the Old Testament, was finally manifested in the person of Jesus Christ.
The Key Question
Before examining the passage, ask yourself:
Does John ever say that a heavenly person transformed into a baby?
Does John say that God's spoken Word ceased to be God's Word?
Or does John describe God's Word being fully revealed in His Son?
The Bible repeatedly speaks of God's promises becoming reality.
Prophecy becomes history.
Hope becomes fulfilment.
God's Word becomes visible through what He accomplishes.
Could this be exactly what John is describing?
What We Will Examine
In this chapter we will consider:
The meaning of λόγος (logos).
The expression "became flesh."
Genesis 1 and God's spoken Word.
Psalm 33:6.
Isaiah 55:11.
Revelation 19:13 — "The Word of God."
Whether John is describing a change of person or the fulfilment of God's purpose.
How John 1:14 harmonises with the rest of Scripture.
Questions We Must Answer
What is the biblical meaning of logos?
Does "became flesh" mean that a spirit person changed into a human being?
How does the Bible describe God's Word throughout the Old Testament?
Why is Jesus called the Word of God in Revelation 19:13 rather than God the Word?
Does John ever teach that Jesus existed as Michael the Archangel or as a created heavenly being before His birth?
Which interpretation best fits the whole testimony of Scripture?
Why This Matters
John 1:14 is not merely a verse about the birth of Jesus—it is the climax of John's opening declaration.
Understanding what John means by "the Word became flesh" influences how we read the entire Gospel.
If John is describing the fulfilment of God's spoken Word, then the passage beautifully harmonises with Genesis, the Prophets, and the teaching of Jesus Himself.
As always, our goal is not to defend tradition or denomination, but to let the Scriptures explain themselves.
Like the Bereans, we should examine the evidence carefully and follow the truth wherever it leads (Acts 17:11).
FULL ARTCLE HERE: John 1:14 — What Is the "Word" and What Is the "Glory"?
Also Read: Who Is the True and Only Begotten Son of God?
Correction! Jesus is not (RETURNING) but (GOING).
Jehovah's Witnesses: Do Their Distinctive Teachings Stand Up to Scripture?
Part 9
John 17:5 — Did Jesus Return to the Glory He Literally Had Before the World Existed?
Quick Facts
Jehovah's Witnesses teach that John 17:5 proves Jesus as Michael the Archangel literally existed in heaven before His human birth.
They believe Jesus is asking the Father to restore the heavenly glory He possessed before coming to earth.
But is Jesus speaking of a glory He had in a literal, personal sense?
Or is He referring to the glory that had already been prepared in God's eternal plan?
How does the Bible describe things that exist in God's purpose before they exist in history?
In this chapter we will compare John 17:5 with the rest of Scripture.
Introduction
John 17 records one of the most beautiful prayers in the entire Bible.
Shortly before His arrest, Jesus lifted His eyes to heaven and prayed to His Father.
Among His words we read:
"And now, Father, glorify Me in Your own presence with the glory that I had with You before the world existed." (John 17:5)
For many Christians, including Jehovah's Witnesses, this verse is considered clear proof that Jesus personally lived in heaven before His birth.
According to this understanding, Jesus is asking to return to the heavenly glory He enjoyed before coming to earth.
At first glance, this interpretation appears straightforward.
However, before reaching that conclusion, we should ask an important question:
How does the Bible describe God's eternal purpose?
Throughout Scripture, God often speaks of future events as though they already exist.
Things that are certain in God's plan are described as already prepared, already given, or already accomplished—even though they have not yet taken place in human history.
This biblical way of speaking is sometimes called the prophetic perfect or proleptic language.
For example:
The kingdom was prepared from the foundation of the world (Matthew 25:34).
Believers were chosen before the foundation of the world (Ephesians 1:4).
Grace was given before the ages began (2 Timothy 1:9).
Eternal life was promised before the ages began (Titus 1:2).
Christ is described as the Lamb foreknown before the foundation of the world (1 Peter 1:20), although His sacrifice took place in history.
These passages remind us that God's purposes are certain long before they are fulfilled.
Could Jesus be praying in exactly that way in John 17:5?
Rather than asking to regain something He literally possessed before His birth, could He be asking the Father to bring to completion the glory that had always been prepared for Him in God's eternal plan?
That is the question this chapter will examine.
Questions We Must Answer
Before studying the passage, consider these questions:
Does John 17:5 require Jesus to have existed personally before His birth?
How does the Bible describe God's plans before they are fulfilled?
What does it mean for something to exist "with God"?
Does John use similar language elsewhere in his writings?
How does this verse harmonise with John 17:22, where Jesus says He has already given His disciples a glory they had not yet fully received?
Does the wider context support a literal return to heaven or the fulfilment of God's eternal purpose?
What We Will Examine
In this chapter we will consider:
The immediate context of John 17.
The meaning of "glory."
The phrase "before the world was."
God's eternal purpose throughout Scripture.
Examples of prophetic language.
John 17:22 and the glory given to believers.
Whether John 17:5 teaches personal pre-existence or God's foreordained plan.
Why This Matters
John 17:5 is often presented as one of the clearest proofs that Jesus personally existed in heaven before His birth.
However, Scripture frequently describes God's plans as realities long before they appear in history.
If John 17:5 is speaking about the glory prepared in God's eternal purpose rather than a literal pre-human existence, then the verse harmonises naturally with the rest of the Bible's teaching about God's foreknowledge and His plan of salvation.
As always, our aim is not to defend a denomination or a theological system, but to let Scripture interpret Scripture.
Like the Bereans, we should examine the evidence carefully and follow the truth wherever God's Word leads.
John 17:5 — The Correct Understanding
"And now, Father, glorify Me in Your own presence with the glory that I had with You before the world existed."
— John 17:5 (Berean Literal Bible)
John 17:5 is one of the most frequently quoted verses by those who believe Jesus literally existed with the Father before His human birth.
Trinitarians often argue that this verse proves Jesus consciously shared glory with God in heaven before the creation of the world.
Jehovah's Witnesses reach a similar conclusion regarding Christ's pre-human existence, although they differ by believing that Jesus was Michael the Archangel before coming to earth rather than Almighty God.
Although these two groups disagree about who Jesus was before His birth, they both agree that He personally existed before the world.
But is that what Jesus actually said?
What Jesus Did Not Say
Notice Jesus' words carefully.
"Father, glorify Me in Your own presence with the glory that I had with You before the world existed."
Jesus did not say,
"Father, restore the glory that I enjoyed while I was living with You in heaven."
Nor did He say,
"Restore the glory I possessed before I came down from heaven."
Those ideas are read into the verse rather than stated by it.
Instead, Jesus simply speaks of the glory He "had" with the Father before the world existed.
The question is therefore:
In what sense did Jesus have that glory?
Does This Mean Jesus Was Literally with God?
Before answering that question, we should consider several clear biblical facts.
1. Jesus identifies the Father as the only true God.
Only two verses earlier Jesus prayed:
"This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." (John 17:3)
Jesus distinguishes Himself from the One whom He calls "the only true God."
2. Jesus says the Father is His God.
After His resurrection Jesus declared:
"I am ascending to My Father and your Father, and to My God and your God." (John 20:17)
If Jesus were the same Almighty God as the Father, it would be difficult to explain how Almighty God could have a God above Him.
3. God declares that there is only one God.
Throughout the Old Testament God repeatedly says:
"I am Yahweh, and there is no other; besides Me there is no God." (Isaiah 45:5)
The Scriptures consistently present one Almighty God—the Father.
The Correct Meaning
Jesus is not asking to return to a life He once lived in heaven.
Rather, He is asking His Father to bring to completion the glory that had been prepared for Him from the very beginning of God's redemptive plan.
Throughout the New Testament we find that many things are spoken of as existing in God's purpose before they become reality in history.
Jesus Himself was:
foreknown before the foundation of the world (1 Peter 1:20),
delivered according to God's determined plan and foreknowledge (Acts 2:23),
and appointed by the Father to become the Messiah long before His birth.
This does not require Jesus to have been consciously existing before His birth. Instead, it demonstrates that God's purposes are certain long before they are fulfilled.
Jesus therefore prays that the glory planned for Him before the world existed would now become reality through His death, resurrection, exaltation, and ascension.
God's Plan Was Fulfilled in Christ
After completing His earthly ministry, God fulfilled those promises.
Paul writes:
"He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places." (Ephesians 1:20)
Likewise:
"Christ did not glorify Himself to become High Priest." (Hebrews 5:5)
"After offering one sacrifice for sins forever, He sat down at the right hand of God." (Hebrews 10:12)
"The Lord Jesus... was taken up into heaven and sat down at the right hand of God." (Mark 16:19)
These passages describe the very glory for which Jesus prayed in John 17:5.
John 17 Explains John 17
One of the strongest clues comes later in the same prayer.
Jesus says:
"The glory that You have given Me I have given to them." (John 17:22)
The disciples received the same glory that the Father gave to Christ.
Yet no one argues that the disciples literally existed in heaven before the foundation of the world.
This shows that receiving glory from God does not, by itself, prove literal pre-human existence.
Conclusion
John 17:5 does not explicitly say that Jesus personally existed in heaven before His human birth.
Rather, Jesus prays for the fulfilment of the glory that God had prepared for Him before the foundation of the world.
The New Testament repeatedly teaches that God foreknows, plans, appoints, and promises future realities long before they appear in history.
Jesus was foreknown as the promised Messiah, and after faithfully completing His earthly ministry, God exalted Him, seated Him at His right hand, and glorified Him exactly as the Scriptures had foretold.
This understanding harmonises John 17:5 with the wider testimony of Scripture, while recognising the Father as the one true God and Jesus Christ as His promised, glorified Son.
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