Ray wrote:Iacobus, I find it amusing how you try to bring a polytheism out of the Greek and even the hebrew scriptures. The verses you quote are out of context. For example (1 Cor. 8:5, 6) Paul is talking to the Corinthians about the Gentiles evil idol worship and polytheism. Read verse 6 and the truth is clarified. I dont know where you get more than one God out of verse 6. Paul clearly says there is but one God. Psalm 8.5 says nothing of Gods. It only speaks of how God has given men power over the earth.
There are three possible translations you could get from John 1.1 The word "was divine" "was a god" or "was god".
To the Jewish mind based on hebrew scriprues i.e. Deut. 6.4 and Isaiah 45.5 they had no conception of more than one God. So if it was meant to mean "a god" it would totally contraidct the biblical teaching of one God.
Deuteronomy 13.2 says if any prophet comes in support of poltheism i.e. JWs and mormons stay away from them. It also says if the prophet makes a false prophecy i.e. watchtower, Joseph smith and his contemporaries to have nothing to do with them.
I could go on and on. The evidence is stacked against you both historically and Biblically.
I would love to see you rectify these verses. Just three of countless verses testifying to one God.
True "Biblical Monotheism" is the belief that there is only one true, Almighty God, YHWH (English as Yahweh or Jehovah), the only one deserving of exclusive worship. On the other hand, besides the false, non-effective "gods" of the nations, there are others of whom God had specifically designated as 'elohim ("gods"),' those who represent Him; e.g., Exodus 4:16; 7:1; 21:6; 22:8, 9, 28; 1 Samuel 2:25; Psalm 8:5; 82:1a, 1b, 6; 97:7; 138:1. Although deserving of respect and honor, these were, of course, not to receive worship - that is the marked difference between the two.
A good example of where Jesus, himself, had given acknowledgment of this legitimate use of the title "god" for others can be found in his discussion with the Jewish religious leaders, recorded for us at John 10:34, 35. Interestingly, most any Bible commentary, those which cover John 10:34, 35 and/or Psalm 82:6, makes this clear. For example:
*[John 10:] 34â€¦.â€œâ€˜I have said you are gods.â€™â€ Scripture calls â€œgodsâ€ those on whom God has bestowed an honorable position. But the person God separated to be eminent above everyone else [Jesus] is far more worthy of this noble title. From this it follows that there are malignant and false expositors who agree with the first but take offense at the second. The passage which Christ quotes [at John 10:34], â€œI said, â€˜You are â€œGodsâ€; you are all sons of the â€œMost Highâ€â€™â€ (Psalm 82:6), is where God expostulates with the kings and the judges of the earth who tyrannically abuse their authority and power for their own sinful desires and for oppressing the poor and for every kind of evil. He reproaches them for not thinking about the One from whom they received so much honor and for dishonoring Godâ€™s name. Christ applies this to the present case. They have received the name of "godsâ€ because they are Godâ€™s ministers who should govern the world. Scripture calls the angels â€œgodsâ€ for the same reason, in that through them Gods glory shines out on the worldâ€¦.In summary, we must realize that magistrates are called â€œgodsâ€ because God has given authority to them.*
Quoted from: Calvin, John (b.1509-d.1564). "John." (Wheaton, Illinois: Crossway Books, c1994), p. 267. BS2615 .C326 1994 / 94-2284.
"...the very application of â€œgodâ€ to figures or entities other than the Most High God raises the question of the unity of God, as well as the relationship of God to the other heavenly beings or powers. So, for example, in Jewish sources of the first century, titles such as â€œGod of godsâ€ posit the supremacy of YHWH [Yahweh or, Jehovah] to other gods. Ancient Israelite and Jewish monotheism clearly did not preclude belief in other heavenly beings, such as angels and spirits, but there is no contradiction between a plethora of supernatural beings and the unity of God so long as these beings are understood to be dependent upon and answerable to God. It is not their mere existence, but rather the suggestion of their autonomy, that threatens monotheism."
Taken from: Thompson, Marianne Meye (b.?-d.?), Professor of New Testament Interpretation, Fuller Theological Seminary in Pasadena, California. "The God of the Gospel of John." (Grand Rapids, Michigan: W. B. Eerdmans, c2001), chapter 1, â€œThe Meaning of â€˜God,â€™â€ p. 53. BT102 .T525 2001 / 2001-040379.
[ Perhaps the following link may also be useful, that is, in shedding some further light on this matter - the legitimate use of 'elohim/theos' for others: http://jehovah.to/exe/hebrew/elohim.htm ]