The Mysteries of the Gospel of John - 100 PDF Books to Download

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Contents of disk:

The Philosophy of the Fourth Gospel - A Study of the Logos-Doctrine by JS Johnston 1909

The Christ of Paul - The Enigmas of Christianity (St John never in Asia Minor- Irenaeus the Author of the Fourth Gospel) by George Reber 1915

The Magical Message according to Ioannes Commonly called the Gospel according to [St.] John by James M Pryse 1909

The Mystical Quality of the Fourth Gospel by Rev Fred Smith 1922

The Illuminated Faith - Mystical Interpretation of the Gospel of St. John by Dr R Swinburne Clymer 1913

Buddhist Texts quoted as Scripture by the Gospel of John by Albert J Edmunds 1906

The Mythical Interpretation of the Gospels by Thomas James Thorburn 1916

The Fourth Gospel - its Purpose and Theology by EF Scott 1920

The Messages of the Books, being discourses and notes on the Books of the New Testament by FW Farrar 1885 ("St. John was a mystic, and delighted in mystic symbolism.")

A Free Enquiry Into the Origin of the Fourth Gospel by PC Sense 1899

Errors, Discrepancies, & Contradictions of the Gospel Records, with special Reference to some Irreconcilable Contradictions between the Synoptics and the Fourth Gospel 1869

An Attempt to ascertain the Character of the Fourth Gospel by John James Taylor 1870

The Mysticism of Plato by John Philips Potter 1832 (talks of the Logos of John's Gospel)

The Gospels as Historical Documents, Volume 1 by Vincent Henry Stanton - 1903

The Gospels as Historical Documents, Volume 2 by Vincent Henry Stanton - 1903

The Gospels as Historical Documents, Volume 3 by Vincent Henry Stanton - 1903

An Essay on the Interpretation of the Proem (Prologue) to John's Gospel by William Johns 1836

The Criticism of the Fourth Gospel by William Sanday - 1908

The Authorship of the Fourth Gospel by F Godet 1832

Buddhist and Christian Gospels, Volume 1 by Albert J Edmunds 1914

Buddhist and Christian Gospels, Volume 2 by Albert J Edmunds 1914

The Authorship of the Fourth Gospel by Ezra Abbot 1880

The Doctrine of the Greek Article by Thomas Fanshaw Middleton 1833

On the Greek Article by JN Darby 1886

An Inquiry into the Character and Authorship of the Fourth Gospel by James Drummond 1903

The Biblical Theology of the New Testament by Ezra P Gould 1900

A Critical History of the Evolution of Trinitarianism by Levi Leonard Paine - 1900

The Christology of Jesus by James Stalker 1900

St. John, the Author of the Fourth Gospel By Howard Heber Evans 1888 ("The Fourth Gospel is the Gospel of Symbolism, and mystic numbers prevail even through the arrangement of the topics."

The Johannine Theology by George B Stevens 1895

The Logos by N.M. Williams 1876

Johannine Grammar by Edwin Abbott Abbott - 1906

Primitive Christianity and its non-Jewish Sources by Carl Clemen 1912

The Authenticity, Character, and Purpose of the Fourth Gospel by FT Dalton 1879

The Irenaeus Testimony to the Fourth Gospel by Frank Grant Lewis - 1908

The Lost Gospel and Its Contents by M.F. Sadler 1876

St. John the Author of the Fourth Gospel By Christoph Ernst Luthardt 1875

Critical and Exegetical Handbook to the Gospel of John, Volume 1 by Heinrich August Wilhelm Meyer 1881

Critical and Exegetical Handbook to the Gospel of John, Volume 2 by Heinrich August Wilhelm Meyer 1881

Letters on the LOGOS by Charles W Upham 1828

The Gospel According to St. John - an Inquiry into its Genesis and Historical Value by Hans Hinrich Wendt 1902

Philology of the Gospels by Friedrich Blass - 1898

The Esoteric Basis of Christianity by William Kingsland ("All through the Gospel of St. John the esoteric doctrine supplies the key by which we must interpret the "hard sayings" of Jesus. The enigmatical discourses of Jesus concerning himself become intelligible the moment we understand that he speaks as the Logos, in the same way that Krishna speaks in the Bhagavad-Gita.")

The Johannine writings and the Johannine Problem an aid to the Critical Study of the Bible as Literature by Henry C Vedder 1917

Introduction to the Johannine Writings By Paton James Gloag 1891

Johannine Vocabulary - a Comparison of the Words of the Fourth Gospel with those of the Three by Edwin A Abbott 1905

The Causes of the Corruption of the Traditional Text of the Holy Gospels By John William Burgon 1896

The Witness of Hermas to the Four Gospels by Charles Taylor - 1892

St. John's Gospel Described and Explained According to its Peculiar Character, Volume 1 by Christoph Ernst Luthardt 1876

St. John's Gospel Described and Explained According to its Peculiar Character, Volume 2 by Christoph Ernst Luthardt 1876

The Gospel According to S. John from the 11 Oldest Versions by SC Malan 1862

The Fourth Gospel in Research and Debate by Benjamin Wisner Bacon - 1910

The Aramaic Origin of the Fourth Gospel by Charles Fox Burney - 1922

The Christ of the Gospels and the Christ of Modern Criticism by John Tulloch 1865

John's Gospel, the Greatest Book in the World by Robert E Speer 1915

The World-view of the Fourth Gospel (a Genetic Study) by Thomas Wearing 1918

The Mystical Quality of the Fourth Gospel by Rev Fred Smith 1922

The Fourth Gospel and Some Recent German Criticism by Henry Latimer Jackson 1906

The Mystic Way - a Psychological Study in Christian Origins by Evelyn Underhill 1913

Why Four Gospels? by DS Gregory 1877

The Romaunt version of the Gospel according to St John with an Introductory History of the Version in Use among the Old Waldenses 1848

Why Four Gospels? by Arthur W Pink 1921

The Philosophy of Faith and the Fourth Gospel by Henry Scott Holland 1920

The Message of the Son of Man by Edwin A Abbott 1909

Studies in John's Gospel: The Gospel of Christ's Deity by David Gregg - 1891

Scripture Proofs and Scriptural Illustrations of Unitarianism by John Wilson 1840

The Gospel According to St John with Notes and Introduction by A. Plummer 1913

The Gospel and Epistles of John by Henry Cowles 1876

The Life of the Apostle John by Daniel Smith 1840

The Two St. Johns of the New Testament by James Stalker 1895

Three Comrades of Jesus by Albert D Watson 1919

The Doctrine of St. John, an Essay in Biblical Theology by Walter Lowrie 1899

The 4th Gospel by JH Morison-The Unitarian Review 1882

The New Testament Occultism: Or, Miracle Working Power Interpreted as the Basis of an Occult and Mystic Science By John Hamlin Dewey 1895

The Gospel in the Stars - Prímeval Astronomy by Joseph Seiss 1910

The Four Gospels Examined and Vindicated on Catholic Principles by M Heiss 1863

The Gospel of St. John - a Series of Discourses by Frederick Denison Maurice 1888

The Origin of the Prologue to St. Johns Gospel by J Rendel Harris 1917

The Messages of Jesus according to the Gospel of John by James Stevenson Riggs 1907

Luther's German Version of the Gospel of St. John with an Interlinear English Translation 1836

The Gospel according to St. John with notes Critical and Practical by the Rev MF Sadler 1899

The Fourth Gospel, evidence external and internal of its Johannean Authorship by Ezra Abbot 1892

The Gospel According to John Explained By William Milligan, William Fiddian Moulton 1899

The Gospel of Spiritual Insight - Studies in the Gospel of John by Charles F Deems 1891

The Genius of the Fourth Gospel, Volume 1 by David Thomas 1885

The Genius of the Fourth Gospel, Volume 2 by David Thomas 1885

The Historic Christ by TA Lacey 1905

Commentary of Origen on John's Gospel, Volume 1 1896

Commentary of Origen on John's Gospel, Volume 2 1896

The Quest of the Historical Jesus by Albert Schweitzer 1910 ("The question is decided. The Gospel of John is inferior to the Synoptics as a historical source just in proportion as it is more strongly dominated than they by theological and apologetic interests.")

The Christ from Without and Within - a Study of the Gospel by St. John by Henry W Clark 1908

The Historical and Religious Value of the Fourth Gospel by Ernest F Scott 1909

The Historical Jesus of Nazareth by Max Schlesinger 1876

Is God a Trinity? by John Miller 1922

The Historical Jesus and the Theological Christ By Joseph Estlin Carpenter 1912

What is the truth about Jesus Christ? Problems of Christology by Friedrich Loofs 1913

The Symbolical Numbers of Scripture by Malcolm White 1868
"We must read the last chapter of John's Gospel with an eye to hidden meanings..."

The Real Jesus of the Four Gospels by JB Atwater 1922

The Gospel of the Resurrection by James Morris Whiton 1881

The Life Of Jesus In The Light Of The Higher Criticism by Alfred W. Martin 1913

"The fact that the Fourth Gospel deals with a unique interpretation of the person of Jesus and contains no virgin-birth story to explain his temporary human manifestation would seem to indicate that the story was unknown to the author, more especially as just such a story harmonizes with his conception of Jesus as 'the only begotten Son.'" 

Jesus as Michael the Archangel

 

"Who is Michael? None other than the man child who has been caught up unto God and unto His throne. We are accustomed to think of Michael as an archangel and to class him, say, with Gabriel and Uriel. But it is not Scripture, but Paradise Lost, which is responsible for that idea. In Scripture there is only one Archangel, and every time He appears He stands for the Lord Jesus Christ. The Archangel is the Lord of Angels; that is the meaning of the word. The name Michael means, “Who is like God?" and its appropriateness here is evident from the connection with the man Child who has just been caught up to God and His throne." William Canton, writing in The Expositor, Volume 49 1899

"There have been various opinions with reference to Michael. Without reference to these opinions, we believe Michael to be none other than the Lord Jesus Christ. Twice only is the term 'archangel' used in the Scripture, and each time preceded by the definite article, thus showing that there is but one archangel, and that this archangel is Michael. Jude says: 'Michael the archangel, when contending with the devil,' etc. Paul says (1 Thess. iv. 16): 'For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God.' Jesus says (John v. 28, 29): 'All that are in the graves shall hear his voice, and shall come forth.' Then the voice of the archangel and the voice of Jesus must be the same.

Here the revealing angel calls Michael Daniel's prince, and in chapter xii. he says of him: 'Michael shall stand up, the great prince which standeth for the children of thy people.' Taking all these things together, we are assured that this great prince, this archangel whose voice is to wake the dead at the last day, is Jesus Christ." The Kingdom and Comings of Christ By John Collinsworth Simmons 1891

From Wikipedia:-

Citing Hengstenberg, John A. Lees, in International Standard Bible Encyclopedia, states: "The earlier Protestant scholars usually identified Michael with the pre-incarnate Christ, finding support for their view, not only in the juxtaposition of the 'child' and the archangel in Rev 12:1–17, but also in the attributes ascribed to him in Daniel."

Such scholars include but are not limited to:

Martin Luther

Hengstenberg with others

Dr. W. L. Alexander [in Kitto], Prof. Douglas [in Fairbairn]

Jacobus Ode, Campegius Vitringa, Sr.

Philip Melanchthon, Broughton, Junius, Calvin, Hävernick

Polanus, Genevens, Oecolampadius & others, Adam Clarke

Samuel Horsley

Cloppenburgh, Vogelsangius, Pierce and others (Horsely)

John (Jean) Calvin

Isaac Watts, John Bunyan, Brown's Dictionary, James Wood's Spiritual Dictionary

and many others

for even before them, the Jewish commentators, such as Wetstein, Surenhusius, etc.

In the 19th Century, Charles Haddon Spurgeon stated that Jesus is "the true Michael" and “the only Archangel”, and that he is God the Son, and co-equal to the Father.

Within Anglicanism, the controversial bishop Robert Clayton (died 1758) proposed that Michael was the Logos and Gabriel the Holy Spirit.[80] Controversy over Clayton's views led the government to order his prosecution, but he died before his scheduled examination.

Michael continues to be recognized[specify][vague][who?]among Protestants by key churches dedicated to him, e.g., St. Michaelis Church, Hamburg and St. Michael's Church, Hildesheim, each of which is of the Lutheran Church and has appeared in the Bundesländer series of €2 commemorative coins for 2008 and 2014 respectively.

Seventh-day Adventists believe that "Michael" is but one of the many titles applied to the Son of God, the second person of the Godhead. According to Adventists, such a view does not in any way conflict with the belief in his full deity and eternal preexistence, nor does it in the least disparage his person and work. According to Adventist theology, Michael was considered the "eternal Word", and not a created being or created angel, and the one by whom all things were created. The Word was then born incarnate as Jesus.

They believe that name "Michael" signifies "One Who Is Like God" and that as the "Archangel" or "chief or head of the angels" he led the angels and thus the statement in Revelation 12:7–9 identifies Jesus as Michael.

In the Seventh-day Adventist view, the statement in some translations of 1 Thessalonians 4:13–18 and John 5:25–29 confirm that Jesus and Michael are the same.

Jehovah's Witnesses believe Michael to be another name for Jesus in heaven, in his pre-human and post-resurrection existence. They say the definite article at Jude 9—referring to "Michael the archangel"—identifies Michael as the only archangel. They consider Michael to be synonymous with Christ, described at 1 Thessalonians 4:16 as descending "with a cry of command, with the voice of an archangel, and with the sound of the trumpet".

They believe the prominent roles assigned to Michael at Daniel 12:1, Revelation 12:7, Revelation 19:14, and Revelation 16 are identical to Jesus' roles, being the one chosen to lead God's people and as the only one who "stands up", identifying the two as the same spirit being. Because they identify Michael with Jesus, he is therefore considered the first and greatest of all God's heavenly sons, God's chief messenger, who takes the lead in vindicating God's sovereignty, sanctifying his name, fighting the wicked forces of Satan and protecting God's covenant people on earth. Jehovah's Witnesses also identify Michael with the "Angel of the Lord" who led and protected the Israelites in the wilderness.

See also: Jesus as the Angel Abaddon/Apollyon 

See also: Jesus as the Archangel Michael - The Evidence

See also 125 Books on ANGELS & Angelology on DVDrom

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Jesus as the Angel Abaddon/Apollyon

See also 125 Books on ANGELS & Angelology on DVDrom

"And they had as king over them the angel of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek he has the name Apollyon."

Who really is Abaddon/Apollyon mentioned at Revelation 9:11?

The New Life Study Testament lists Abaddon/Apollyon as one of "Satan's names." p. 104

The Nelson Study Bible/NKJV says, "The angel of the bottomless pit is demonic and controls the demonic locusts." Interestingly, it then contradicts itself by saying, "If this angel serves God, this is another instance where the activity of Satan or his demons is under the Lord's sovereign control (see 2 Cor. 12:7, 9)."

Why is there a tendency to view the angel at Rev 9 in a bad light?

In Rev 9:1 the angel is described as a star fallen from heaven, hence it is thought of as "a fallen angel" (see Oxford Annotated Study Bible/RSV). However, stars/angels are also referred to in Revelation as fallen (Rev 6:13; 8:10), but without the sinister connotations applied to them.

The confusions lies in that very little is written concerning Abaddon/Apollyon. Can Jesus be tied to Abaddon/Apollyon? Consider the following:

1) Abaddon, or better, Apollyon,  means Destroyer.
James 4:12 says "There is only one Lawgiver and Judge, the One who is able to save and destroy." NASB Here the Judge is able to destroy, yet God "hath given all judgment unto the Son." Jn 5:22 ASV
Many commentarians believe that the Angel of the LORD (malak YHWH) is Jesus, yet the "Angel of the LORD" destroys 185,000 men. (2 King 19:3, 5)
The NIV and Young's Literal Version both capitalize adoni at Ps 110:1 and Joshua 5:14, because they believe that they both refer to Christ. Yet the angel at Jos 5:14 is a captain of God's army "to take charge of the battle on earth." NIV Study Bible   (Sounds like a Destroyer to me)

2)The angel Abaddon is given a key ot the abyss (Rev 9:1),
Jesus also has a key to the abyss Hades. (Rev 1:18)

3)The demons at Luke 8:31 entreat JESUS not to command then to depart into the abyss. It seems Jesus had authority over this part of their destiny.

4)Keys "is used in the NT to denote power and authority of various kinds." Thayer
If the Abaddon is a demon (as many incorrectly assume), then why does he hurl Satan into the abyss (Rev 20:1, 2), and bound him for 1000 years. Abaddon here seems to defeat Satan, but then so does Jesus in Rev 19:13, 19.

5)If Abbadon/Apollyon was really a demon, why is he given a key to lock up, and then eventually release/cast out Satan and the other demons (Rev 20:1-3)?

Did not Jesus say....
"But the teachers of the law from Jerusalem said that he (Jesus) was possessed by Beelzebub, and that it was only by means of the ruler of the demons that he cast out demons. So he called them over, and using metaphors asked them: 'How can Satan cast out Satan?'" Mark 3:22, 23, 21st Century NT
It simply does not make sense to have one evil angel keeping all the other evil angels suppressed for a certain time, only to eventually release them, especially as, Apocryphally, God is called, "You who close and seal the Abyss with your fearful and glorious name." (Prayer of Manasseh, 3) cf. Ex 23:20-22

6)Interestingly, my NIV Ryrie Study Bible cross-references the angel of Rev 20:1 with Jesus at Rev 1:18. It then cross-references the angel with the key to the abyss at Rev 9:1 with Jesus at Rev 1:18, and then, it cross-references Abaddon at Rev 9:11, with Rev 9:1.
Now my NASB Reference Edition 1971 cross-references Luke 8:31 (see above) to Rev 9:11. Rev 9:11 is then cross-referenced BACK to Luke 8:31 and Rev 9:1, 2. Rev 9:1 is cross-referenced to Luke 8:31, and to Jesus again at Rev 1:18
My Nelson Study Bible/NKJV cross-references the angel at Rev 20:1 to Jesus at Rev. 1:18 and the angel of the abyss at Rev 9:1. It then adds more confusion to its footnote at 9:11 by cross-referencing this same angel at 9:1 with Jesus statement at Luke 8:31.
The Prophecy Study Bible/KJV by Tim LaHaye cross-references Rev 9:11 to Rev 20:1.
Then it cross-references Jesus at Luke 8:31 to Rev 20:1.
The Leadership Study Bible/NIV by Zondervan cross-links Rev 9:1 and verse 11 back and forth to each other, then it cross-references 9:1 to Jesus at Luke 8:31.
The Baptist Study Edition cross-references Rev 9:1 with Rev 9:11 and also to Jesus at Luke 8:31.
The Novum Testamentum Graece/Nestle-Aland 27th Edition cross-references Jesus at Luke 8:31 with Abaddon at Rev 9:11.
The Life Application Study Bible/NLT mentions that the angel in 9:1 is possibly "Christ" or a "good angel." The Mens Study Bible/NIV cross-references Rev 9:11 to 9:1, and then to Luke 8:31. The Full Life Study Bible/NIV cross-references Rev 9:11 to Luke 8:31.
Commenting on Revelation 9:11, The Interpreter’s Bible says: “Abaddon, however, is an angel not of Satan but of God, performing his work of destruction at God’s bidding.”
The Geneva Study Bible adds at Revelation 9:1

"(2) That is, that the angel of God glittering with glory, as a star fallen from heaven. He may be Christ, who has the keys of hell by himself and by princely authority, #Re 1:18 or some inferior angel who has the same key entrusted to him and holds it ministerially, or by office of his ministry, here and #Re 20:10 so the word "falling" is taken; #Ge 14:10, 24:46, Heb 6:6."

It seems to make sense to apply the language in regards to the angel in Rev 9 to Jesus, as many in the past have even tied Jesus to Michael and one of the Angels of the LORD (Jehovah), malak YHWH.

See also: Jesus as the Archangel Michael - The Evidence

See also 125 Books on ANGELS & Angelology on DVDrom

Early American Unitarianism on This Day in History

 

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This Day in History: Leading Unitarian thinker William Ellery Channing was born on this day in 1780. Unitarians, if you ask some mainstream Christians, are "the modern revival of the ancient heresy of Arianism, which denied the full deity of Jesus Christ and rejected the Trinity doctrine." What many don't know is that Unitarianism left a great mark on the founding of America. William Ellery Channing for instance was a grandson of William Ellery (1727–1820), a signer of the United States Declaration of Independence. Unitarian Benjamin Rush also signed the Declaration of Independence. John Adams, the second President of the United States was a(n) Unitarian, as was John Quincy Adams, Thomas Jefferson, William Howard Taft and Millard Fillmore. American Revolutionary War patriot Ethan Allen was a(n) Unitarian, as well as Paul Revere.

I was surprised to learn that American abolitionist and libertarian anarchist Lysander Spooner also a(n) Unitarian. Interestingly, Unitarian and chief justice of the Massachusetts Supreme Judicial Court, Lemuel Shaw, convicted another Unitarian, Abner Kneeland, of blasphemy.

See also: The Hypostatic Union - an Enormous Tax on Human Credulity By William Ellery Channing

The Doctrine of the Trinity Irrational and Unscriptural by William Ellery Channing

This book, "The Impersonality of the Holy Spirit by John Marsom" is available on Amazon for only 99 cents. See a local listing for it here; Buy The Absurdity of the Trinity on Amazon for only 99 cents by clicking here - see a local listing for this here

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The Reorganized Latter Day Saints on This Day in History (RLDS)

 

This Day in History: The Reorganized Church of Jesus Christ of Latter Day Saints, later renamed Community of Christ, was organized by Joseph Smith III on this day in 1860. Joseph Smith III was the eldest son of the LDS founder and "Prophet" Joseph Smith. The RLDS is the second largest Mormon movement. There are actually quite a few Mormon offshoot groups, in fact, there have been over 100 Mormon splinter groups, despite the LDS Church's claims of "unity." The smallest Mormon group I could find were the Cutlerites, with 12 members. I suspect that there are a large number of Adventist groups as well. The Catholic Church presently has splinter groups as well, many who reject the liberalism of the modern church. Of course, when you think about it, the Catholic Church was the one sect with the most offshoots, thanks to the Protestant Reformation 500 years ago. The Center for the Study of Global Christianity counts 45,000 denominations around the world, with an average of 2.4 new ones forming every day.

See also Over 300 Books on Mormons (Latter Day Saints) on DVDrom (Joseph Smith etc)

See also: The Sex-Determinant in Mormon Theology by Theodore Schroeder 1908

Mystic Emanuel Swedenborg on This Day in History

 

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Swedish scientist, philosopher and mystic Emanuel Swedenborg died on this day in 1772. Considered one of the greatest mystics of all time, he accurately predicted the time and day of his death. Swedenborg also somehow knew of a fire that had broken out in Stockholm when he was at a dinner party hundreds of miles away. Swedenborg amazed the dinner guests as he spoke of the spread and eventual halt of the blaze, and when the news of it reached them a few days later, they discovered that he was correct.

Swedenborg's religion was based on the Bible and revelation, and he rejected sola fide (faith-alone) and the Trinity.

American pioneer and legend Johnny Appleseed was a follower of Emanuel Swedenborg and when not planting trees, he was spreading his Swedenborgian faith. Helen Keller was a Swedenborgian. William Blake, Ralph Waldo Emerson, Jorge Luis Borges, and W. B. Yeats were all influenced by Swedenborgian ideas. The actors Jake and Maggie Gyllenhaal hail from a prominent American Swedenborgian lineage. Dr. Oz has been influenced Swedenborg as well.

See also: The Mysticism of Emanuel Swedenborg by Lewis Spence 1920

Emanuel Swedenborg on the Trinity Doctrine

Emanuel Swedenborg on the Name Jehovah

Jesus as God by James M. Holland 1852

 

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From An Examination of the Principal Arguments Claimed in Support of the Trinity By James M. Holland 1852

John tells us the Word was God. It will be remembered that Christ is called God several times in the Scriptures, and for proper reasons. The name God is an ambiguous title given to different characters in Scripture, and is a name given to Christ by his Father. Wherefore, God also hath highly exalted him, and given him a name which is above every name.”—Phil. ii: 9. Now, we discover the name of God is a name above every other, and this is the name the Father gave him. “But unto the Son he saith, Thy throne, O God, is forever and ever. Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." Heb. i: 8, 9. Here God, speaking of his Son, calls him God- not that we are to understand that there are two Gods; for there is but one God and one Son, who has the name of God given him by his Father. Hence, we see in Scripture the name God is a title given to Christ. Whoever considers the different applications of the name of God in the Scriptures, must be convinced that this title is no proof of Christ's self-existence. I now shall notice some of them. David said, "Worship him all ye gods." What David calls gods Paul calls angels, and says, “Let all the angels of God worship him.”—Heb. i: 6. From this it is evident that the name of God is given to angels. The same title is given to men. "He judgeth among the gods. I have said ye are gods, and all of you are children of the Most High.”—Ps. Ixxxii: 1,5. To these passages Christ alluded when the Jews called him a blasphemer. He answered them, “Is it not written in your law, I said ye are gods? If he called them gods, unto whom the word of God came, and the Scriptures cannot be broken; say ye of him, whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God.”—John x: 34, 35, 36. Here prophets and men to whom the word of God came, are called gods. And again: “The Lord said unto Moses, See, I have made thee a god unto Pharaoh; and Aaron, thy brother shall be thy prophet.”—Exod. vii: 1. Here the name of God was given to Moses, yet Moses was not the self-existent God. And Peter, in speaking of Christ, says, "God made him both Lord and Christ."-Acts ii: 36. Hence, he has given him a name above every other. God is not a name given to the self-existent Jehovah, yet it is truly that which implies his true character. “From everlasting to everlasting thou art God."-Ps. xc: 2. It does not say he was called God, but thou art God. As God is that which expresses his true character. Hence, he says, “I am God, and there is none else.”—Isaiah xlv: 22. Now, it is clear that there are many different characters in the Scriptures that bear the title or name of God. If Christ being called God proves him to be God in the highest sense—that is, to be the self-existent God-by the same rule we prove that the Judges, Rulers, Prophets, and Moses were self-existent gods—nay, even Satan is called the god of this world. The glutton's belly is called his God. And consequently to say that all these are eternal and self-existent gods, would multiply their numbers greatly. Paul, however, explains the whole matter in 1 Cor. viii: 5, 6. For though there be that are called gods, whether in heaven or on earth, as there be gods many and lords many. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” Although the name of God is given to several different characters in the Scriptures, and even to the Son of God, yet we are to understand there is, strictly speaking, but one God, and one Lord Jesus Christ. It is said in Jeremiah xxiii: 6, “This is the name whereby he, [Christ], shall be called The Lord our righteousness." It is contended that this is a title given to the Lord Jehovah. Let it be so. It is equally certain that it is a title given to Jerusalem. “In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness.” Jer. xxxiii: 16. Would any person suppose, from this expression, that Jerusalem is the self-existent Jehovah? All that we can, in any way, possibly infer from this is, that a divine title is given to Jerusalem.

The names given to different persons in the Old Testament, with their significations, are of equal signification with this, and also of that of Emanuel, or God with us; Eliashib, the God of conversion; Elijah, God the Lord, the strong; Elisha, the salvation of God; Lemuel, God with them or him. Names or derived titles cannot be evidence of either place or person, being the eternal or self-existent God.

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Jesus-God or the Son of God? A Comparison of the Arguments by Brian Holt