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Jesus – Can He Receive Glory, Honor, Praise, Prayer, and Worship?

Many Trinitarians (including modalism) and some Unitarians claim prayer to Jesus, if he is not God, is idolatry. Some say if Jesus is “merely” an exalted and glorified immortal man Messiah (as if this isn’t enough), then asking him for anything while he sits at God’s right hand, violates the first and second commandments. If we examine the letter and spirit of these commands and believe Jesus’ own words in Matthew and John, as well as his post-ascension conversations with Paul, John, and others, the matter should be clear to all.

Idolatry – other gods before Yahweh.

The first two commandments from Exodus 20 and Deuteronomy 5, in the Hebrew and Greek give clear definitions of idolatry. The second commandment is “you shall not make for yourself a carved image – any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them” (Ex 20:4-5). An idol is an image used in worship, often carved, representing something real or imagined – often a heathen or false god[1]. One may have a statue of Jesus treating it as an idol, but speaking to Jesus on his throne in heaven does not fit this definition.

The first of the ten commandments: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me” (Exo 20:2-3). The Hebrew word “before” paniym – could also mean against, in front of, in the presence of, in the face of. The word just prior is al – upon, against, over, above. Jesus is certainly in God’s presence seated next to God, but is Jesus a god over, above, or against the one true God Yahweh? No, although he can be called god (elohiym – mighty, great, judge, god, God) in the sense as Moses (Ex 4:16, 7:1), Samuel (1 Sam 28:13), and judges to whom scripture came (says Jesus – John 10:34 of Ps 82:6). He is certainly greater than all these, but this doesn’t make him the one True God he spoke of in John 17:3. Is he a mighty being or spirit? Sure, but not like the Canaanite gods and goddesses oft worshipped in ancient times, above, over, or against (in opposition to) Yahweh. One might elevate Jesus (as I once did prior to 2011) above his Father, and some today replace the Father with Jesus. This may dangerously cross into the idolatry definition, as does elevating any relationship, item, or passion against, before or in front of God.

Prayer – Communication and Requests to Jesus.

Does this mean we should never talk to Jesus, nor ask him for anything? Some say it is an act of idolatry to communicate with or make request of Jesus – this alone does not fit the definition, unless one exalts Jesus above, against, before Yahweh. Jesus is seated at God’s right hand (Psalm 110:1, Mark 16:19, Luke 22:69, Acts 7:55). Imagine approaching a king on his throne with a request, and completely ignoring his son the prince, who is seated to his right. If the king delegated your request to his son, or the prince spoke with you, would you refuse in silence? If you were this obstinate – would the king and his son allow you to remain in their presence?

We should never exalt Jesus above his Father, but the opposite extreme is also unwise – completely ignoring a relationship with the immortal Jesus in heaven. What if in the scenario above, you told the king it was one of the worst forms of evil – even idolatry – to dare speak with or make a request of his son. “I’ll never speak to your son, o king, for I have you to speak with and make my requests, and your authority is higher.” We may claim this a silly scenario, as an earthly king and prince are different than God and Jesus in heaven. As is plain in scripture, people made requests of Jesus and spoke with him as he walked the earth. We will do the same upon his return. Are we forbidden to do so now while he sits in heaven with his Father, the one true God? Would such a practice be forbidden by God – especially given the honor and glory He’s given His begotten son?

Jesus taught in “the Lord’s prayer” to pray to his and our Father, so we should. God is our creator, who designed us in His image. He sees all and is intimately familiar with His creation and our conduct. God cannot be tempted. Yet the man Jesus was tempted in every way or form, and overcame – sounds like a man who could help us. We oft encourage one another, or share techniques to overcome when tempted, asking each other “how did you overcome this sin?” Are we be forbidden to ask Jesus (living exalted on the throne in heaven) such questions, or hear answers from him? Scripture implies not: he is “able to aid those who are tempted” (Heb 2:18). With modern technology, we talk with folks all around the world as if they were in the room with us – surely, we can with Jesus too.

Glory, Worship, Honor, Praise.

A common Trinitarian (or even Unitarian) response is “yes – it is forbidden – for God will not share worship, He will not share praise, and His glory or honor He will never share with another.” Most believe they are quoting two verses in Isaiah, but are actually selectively misquoting them, and missing the context of the surrounding chapters. Many Trinitarians conclude Jesus must therefore be a person of a “Triune God”, and some Unitarians conclude they must never allow themselves to give glory, honor, praise, or worship to Jesus. Is this true to the context and to the rest of the biblical texts? Let’s examine the two scriptures from Isaiah, with emphasis:

Isaiah 42:8 “I am the Lord, that is My name; And My glory I will not give to another, Nor My praise to carved images.”

Isaiah 48:11 “For My own sake, for My own sake, I will do it; For how should My name be profaned? And I will not give My glory to another.”

Even without context, we should wonder – does God mean He’ll not give the glory and praise due to Him alone to any other, or that He’ll never give any glory or praise to anyone period?[2] In terms of “no other”, it is in context of idols, not God’s agent. The context of the entire section of Isaiah 42-49 for 42:8 and 48:11 is actually God’s intention of being glorified through His servant Israel (who as a nation failed but Jesus later succeeded), and it’s about God not giving glory or praise due to Him, to carved images.

God mocks idols in Isaiah 41:21 to 42, He allows in 45:14 worship [shachah – homage, worship] to God’s servant, and refers to Israel His “Glory” in 46:13. In chapter 48, verse five God explains His works, for which He should receive glory, “lest you should say, ‘My idol has done them, and my carved image and my molded image have commanded them.’” In 49:23, God Himself says he’d set up Israel as a people to whom kings and queens would “bow [shachah] down to you with faces to the earth.” God in Isaiah 62:7 aimed to make “Jerusalem a praise in the earth”, He appointed His people “for praise and fame”, “for I will give you fame and praise among all peoples of the earth” in Zephaniah 3:19 and 20. He planned this from the beginning of their nation, to make them high above all nations “in praise, in name, and in honor“ that they’d be a holy people in Deuteronomy 26:19. The word praise in each of these is exactly the same in Isaiah 42:8 – tehillah. So, He does “share” praise according to scripture, just not with idols or carved images. Israel failed to live up to such praise, whereas Jesus succeeded – thus he’s worthy of praise, glory, honor, as also seen in Rev 5.

God crowned man with glory, especially the king, and gives grace and glory to those who walk uprightly (Ps 8:5, 21:5, 84:11). The pleasure He takes in His people allows saints to be joyful in glory, as the wise inherit glory (Psalm 149:4-5, Proverbs 3:35 –we enjoy some glory now, yet this may be a position of glory in the future kingdom when ruling as immortals with Jesus before he hands the kingdom to God). Jesus himself said he’d come in the glory of his Father (Mt 16:27, Mk 8:38). He said God gave him glory, he gave it to his disciples (Jn 17:22). If we seek God’s glory along with honor and immortality, this glory will be revealed in us who succeed, as Jesus paved the way to bring many sons to glory (Rom 2:7, 8:18, Heb 2:10). Peter even states God gave Jesus glory, and we have great reason to believe this (1 Pet 1:21, 2 Pet 1:17).

Biblical, Cultural, Hebraic, Historical Concepts.

The concept of communicating, supplicating (asking for or receiving something) or honoring, worshipping (bowing, paying homage) to one greater than us, especially an agent (Hebrew – shaliach) of the one true God, should not surprise us. Before he had knowledge of who they were, Abraham “bowed himself to the ground” before his three visitors at Mamre (Gen 18:2). Jacob talked to his co-wrestler who blessed him (Gen 32:22-32). Moses bowed to Jethro, his father-in-law (Ex 18:7). Abraham, Jacob, and Moses were not idolaters. God later told Moses to obey the voice of the angel, “and do all that I speak” (22). No evidence implies this angel was God, or a “pre-incarnate”, “time-traveling” Jesus, or “divine logos being”. This angel, God’s agent, spoke God’s very words, was not to be provoked, would not pardon transgressions, and would “keep” and “go before” Israel, to “bring” them into the place He planned (Ex 23:20-23). So why would it be idolatry to follow, honor, or hear the voice of Jesus now, in whom is God’s name (Greek onoma – authority, character, honor)?

Joshua worshipped and conversed with an angel, asking two questions (Joshua 5:14). Gideon conversed with an angel and God, making requests of both in Judges 6.[3] There is a similar example in Judges 13 by Samson’s parents who both converse with the angel of the Lord. The angel instructed them to make their offering to Yahweh, as Manoah did not know it was the angel of Yahweh (13:16). There is no hint here of a literal “pre-existent” Jesus, and Samson’s parents say they saw “God” or “god” in verse 22 likely because they saw God’s agent or one considered elohiym. We can draw a parallel to Jesus from this – our ultimate offering, worship, or service is to Yahweh our God, but we are able to interact with Jesus as well.

People worshipped, bowed to, or served idols made with hands above God many times in history, even praying to lifeless idols (which never answered). Yet cultural shachah worship, homage, bowing to other humans or agents is not idolatry. David did so to Saul in 1 Samuel 24:8, Mephibosheth did so to David in 2 Samuel 9:6. Nathan the prophet did so to David in 1 Kings 1:23, and the assembly of Israel did so to Solomon in 1 Chr 29:20.[4] David, Mephibosheth, Nathan, and the assembly were not committing idolatry here. These examples are done to the king –God’s chosen king of Israel – like Nathaniel’s confession in John 1:49 of Jesus.

The above Old Testament examples in the Greek Septuagint use same word applied to Jesus in New Testament – proskuneo. Matt 2:11, 20:20, 28:9, Mark 5:6, Luke 24:52, John 9:38 use this for Jesus. Hebrews 1:6 uses it too, for the Son. Jesus uses it for his faithful ones receiving worship (Rev 3:9). Yet Peter and the angel both refused proskuneo from Cornelius and John, respectively (Acts 10:25-26, Rev 19 & 22:8-9). John, a Jew himself, obviously thought it culturally okay until corrected by this angel – was this correction due to mankind now being exalted above angels (due to Jesus’ accomplishment), though we were initially lower (Hebrews 2:5-9)? Did some not get this message, or have problems with angelic worship as in Colossians 2:18? Was John just confused with all the visions and various speakers (the angel, Jesus, and God) like Samson’s parents were? Whatever the case, it doesn’t make Jesus his own God, nor forbid us to offer him honor, praise, prayer, or worship. Some say it’s a different type of worship, like different types of love between parents, children, and spouses. I don’t know if this analogy fits, but it may have biblical and cultural precedent.

I do know Jesus refused to give proskuneo to Satan, saying “You shall worship the LORD your God, and Him only you shall serve” (Dt 6:13, Mt 4:9, Lk 4:8). The word – serve – or latreuo in Greek, means to render religious worship or service to God. New Testament authors never use it for Jesus. In 21 occurrences, 2 show its misuse to the host of heaven or creatures (Acts 7:42, Rom 1:25). One occurrence is those who “serve the tabernacle” in Hebrews 13:10, and the rest are to our and Jesus’ Father, the one true God. Even if it referred to Jesus or the Son of Man, as some claim from an uncommon alternate Septuagint manuscript of Daniel 7:14, the logic from Hebrews 13:10 would apply. Jesus would be the tabernacle through which we serve the one true God.

Hebrews 9:11 says Jesus came with a greater and more perfect tabernacle. It was not idolatry to pray toward Jerusalem or the temple (2 Chr 6:38), and Jesus said one greater than Solomon, and greater than the temple is here (Matt 12:6, 42). As our High Priest, Jesus “always lives to make intercession” for us who “come to God through him” (Hebrews 7:25, with emphasis). A Trinitarian friend years ago shared his concerns of idolatry in these matters, if Jesus was not God. In line with biblical concepts noted, I said this: “the Man, Jesus, grew from birth, infancy, youth, and adulthood in favor with God (Luke 2:52), because he was so obedient to the one true God, that as much of the divine nature (“theios”) can inhabit a Man, this Man, Jesus, had it all (or the fullness of it; Col 2:9). More than the first Adam who sinned, this last Adam became a life-giving spirit (1 Cor 15:45). More than the burning bush, pillar of fire, tabernacle, ark of the covenant, temple (and holy of holies between the cherubim), and greater in power than all of them by choice! Those other vessels had no choice in the matter, but Jesus, my Savior, the greatest vessel ever to be filled with the one true God, had a personal choice to make every day, to the death, and made it not only for the glory of His God, but for you, me, and the world.”

What’s Jesus doing now? A look at Matthew, John, Acts, Revelation.

Jesus, the glorified immortal Messiah seated at God’s right hand hears and is able to act, as he himself said in John 14:13-14 “that I will do” and “I will do it.” This wasn’t just the last few hours of his life, but him able to act in power with the authority given him as he said in Matt 28:18. He said he’d send the promise of his Father (Luke 24:49). Peter claimed Jesus sent it in Acts 2:33, and of course Acts records Jesus speaking to Paul and Ananias, especially Acts 9:10-19.[5] If we believe these scriptures, it is not hard to see Jesus acts and converses with us; he’s not just waiting in heaven doing nothing before his return. In Matthew 18, he quotes the “two or three witnesses” clause from Deuteronomy, applying his own “I say to you.” He says where two or three agree and ask, his Father in heaven would do it, then says where two or three are gathered together in his name, “I am there in the midst of them” (Matt 18:19-20). Jesus is not his Father, but they are one in purpose, acting together. “Gathered in Jesus’ name” reflects his words or teachings, the authority behind them, and his post-ascension personal presence with God. This is seen in his words in John “If anyone thirsts, let him come to me and drink. He who believes in me, as the scripture has said, out of his heart will flow rivers of living water.” John clarifies Jesus’ words here: Jesus spoke “concerning the spirit, whom those believing in him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.”[6]

Belief in God alone is now not enough if you’ve heard the good news – belief in and fellowship with God’s exalted human son Messiah is now required (as John noted in his epistle – 1 John 1:3, 2:23, 4:10-13). In John 14 Jesus begins with “you believe in God, believe also in me”, and explains he was going to prepare a place for his disciples (John 14:1-3).[7] He’s not preparing rooms in the clouds for us, but a place or position of responsibility in the future kingdom of God, so upon his return we will reign with him. Jesus prepares this for us, by preparing us for this place/position now as he sits next to God. How? By our sanctification and obedience now, through Jesus’ mediation of the new covenant, by God’s power. God’s spirit, through Jesus, writes laws upon our hearts and minds. It is not “God only” as some Unitarians think, nor is it “all Jesus” as some Trinitarians say. Jesus says the Father would send the Spirit “in my name” yet he also says, “I shall send to you from the Father” (John 14:26, 15:26).[8] It’s a package deal, a joint effort. To ignore our God and Father, or to ignore Jesus puts us in danger of unbelief, violating the terms of our agreement with God, either denying Him, or denying His (and our) mediator.[9]

This isn’t just Paul’s statement in 1 Timothy 2:5, nor only the author of Hebrews’ reference to Jesus’ ministry and mediation of a better covenant from heaven (Heb 8:1-6; note verse 4 – not “on earth” – not just his earthly ministry). It is his words in John 14 – he connects coming to the Father through him, the Father’s works in him, and the disciples’ greater works than his “because I go to my Father” (verses 6, 11-12). It’s his earthly teachings, and his spirit with God’s from heaven. After Jesus mentions the Father sending the Spirit of truth who “dwells with you and will be in you”, he also says “I will not leave you orphans; I will come to you” (vs 16-18). There may be a small application to Jesus’ resurrection and second coming, but the language here and in verse 20 should make clear it is Jesus’ spirit with God’s at Pentecost – “At that day you will know that I am in My Father, and you in Me, and I in you.” This fits perfectly with John 14:21-23, where God and Jesus make their home (personal presence) within us when we keep their commands – “I will manifest myself to him” and “we will come to him and make our home with him.” Do we refuse to speak to one with us and in us?

His words are spirit, life (John 6:63). As Mediator of a new covenant, Jesus’ blood “speaks better things than that of Abel” (Heb 12:24). What does this mean? God’s figure of speech in Genesis 4:10 of Abel’s blood which “cries out to me from the ground” gives us a clue. Whether Abel’s blood cried for justice or vengeance, Abel was dead. Jesus is alive, yet as his blood left him on the cross, he cried out for forgiveness of others (Luke 23:34). This may be why it spoke better things, but John 6 gives us the best clue; many despised Jesus’ talk of eating his flesh and drinking his blood (John 6:51-66). Why? They well knew Leviticus 17:10-14 which forbid this very thing in a literal sense: “for it is the life of all flesh. Its blood sustains its life. Therefore, I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off’” (vs 14). Verse ten even mentions the atoning or covering property of the blood.[10]

How does this connect with John’s other writings on Jesus’ words about living water, his blood, and the spirit? Jesus comes by water and blood, the spirit bearing witness –three that bear witness “the spirit, the water, and the blood; and these three agree as one” (1 John 5:6-8). It is a matter of eternal life if one “has the son” (vs 12). The main purpose of Jesus’ words or spirit, his blood, the living water he gives, is continued life in righteousness. The holy life he lived in the flesh, his teachings, his guidance and wisdom now from heaven, can be yours. Not just cleansing forgiveness as in 1 John 1:7, but it is how we overcome (see Revelation 12:11 – the blood of the Lamb). Do we refuse conversation with the greatest human who ever lived, who still lives to guide us? Do we deny his help and presence in us merely because he is not his Father, the one true God (John 17:3)? We remember friends, relatives, or acquaintances who had a great impact on our faith – while they still live, we seek their counsel. Jesus still lives, and has a greater impact on our faith – do we not seek his counsel?

Matthew, another firsthand account gospel writer, recalls Jesus telling the disciple prior to his ascension: “all authority has been given to me in heaven and on earth” (Matt 28:18). Jesus already had authority on earth to forgive sins, as he said in Matthew 9:6 – how much more does he have now at God’s right hand on the throne? Jesus finished by telling his apostles “I am with you always, to the end of the age” (Matt 28:20).

Some may object that we shouldn’t ask Jesus for anything, because he said in John 16:23 “in that day you will ask me nothing.” In context, his disciples had just asked him that night about seven questions (from John 13 to John 16) and were quite confused about his answers and figurative language. They inquired among themselves in John 16:17, didn’t understand in 16:18, and Jesus knew they wanted to ask him in 16:19. In 16:20-22 he explained how after they had sorrow (from his death), they would have joy and rejoice (from his resurrection). Yet verse 23, in “that day,” the day they saw him resurrected, they would ask him nothing. In other words, they would no longer be confused when they first saw him alive again – it all would make sense and they wouldn’t need to ask so many questions – not even Thomas asked questions when he saw Jesus!

Jesus continued in John 16:23-28 by explaining the Father would give them whatever they asked in Jesus’ name (Greek onoma – his authority). He stated “until now” they’d asked nothing in his name, yet they could soon “ask” and would “receive” for the reasons he gave: “the Father Himself loves you”, “because you have loved me”, and “because I go to the Father.” Jesus and God would both be available in presence and for requests (prayer) by the power of the spirit and by Jesus’ name or authority in a new way. This is why Jesus said here “it is to your advantage that I go away; for if I do not go away, the helper will not come to you; but if I depart, I will send him to you.”

Jesus had already hinted at things done in his name a few times (see Mt 7:22, Jn 14:13-14, 15:16). The disciples had a small taste of Jesus’ authority in Luke 10:17 when they discovered “Lord, even demons are subject to us in your name.” Yet we see after the outpouring of the spirit in Acts an even greater major fulfillment of Jesus’ words in John 16. From Acts 2 to 10 alone, the phrases “in the/his name” or “the name of Jesus” appear 24 times for the following: repentance, baptism, forgiveness, receipt of the Holy Spirit in Acts 2:38 (also 8:16, 10:43 & 48), healing (3:6, 3:16, 4:7, 4:10, 4:30), salvation and teaching (4:12, 4:17-18, 5:28, 5:40-41), the gospel of the kingdom (8:12). Six of these 24 times are in Chapter 9, two of which Paul or a disciple use the word “invoke” (Greek epikaleo – call upon, cry out for help – 9:14, 21). It is clear we can cry out for help or call upon either God in the name of Jesus, or upon Jesus himself.

Revelation. Jesus who “was dead” spoke to the angel or messenger of each church, telling John to “write.”[11] Jesus tells people to “remember”, “repent”, “hear what the Spirit says”, and even warns “or else I will come to you quickly and remove your lampstand” (Rev 2:5-7). He exhorts “do not fear” and “be faithful” in 2:10, and in 2:16 “repent” with another “or else I will come quickly and will fight against them with the sword of my mouth.” We see Jesus’ active role next to God on the throne – warning of himself acting, doing something to chasten them (coming and removing). Jesus’ second coming does not restrict him from coming now in any sense, even via an agent. He spoke to John, gave commands, orders, warnings of acting, doing, coming, and was with seven different city churches – he can certainly do so today, being anywhere he wishes.

Jesus “gave” Jezebel time to repent saying he would (by his power, authority) “cast her into a sickbed” (2:21-22). Even if previous instances mean his second coming, clearly this doesn’t. Jesus would “kill her children with death” and he “searches the minds and hearts” (2:23). “Be watchful” and “strengthen” what remains, says Jesus, who hasn’t found works “perfect before God.”[12] If not, he’d come as a thief, twice saying, “I will come upon you” (3:3). This is not a generic return to earth, but his presence or action from the throne in a powerful way in Sardis. His making people worship at faithful Philadelphians’ feet, and keeping them from the trial coming on the whole world could refer to the great tribulation and second coming, but I doubt it (Rev 3:9).

Jesus warned Laodiceans he’d vomit them from his mouth, counseling them to buy from him refined gold (Rev 3:16-18). Figurative language, yet still Jesus doing something, and people interacting with him, receiving from him. He rebukes and chastens those he loves – this requires communication with him (Rev 3:19)! Verse twenty clarifies we must hear Jesus’ voice, not just his words as repeated by apostles, or as recorded on pages of the New Testament. He and God make their home (personal presence) within us if we keep his words (John 14:21-23). Like his and our God, Jesus can communicate with us as he likes, with or without visions (like John’s Revelation), or blinding light and booming sounds in public (like Paul in Acts). Prayers of saints, metaphorically “bowls of incense” are in elders’ hands who fall down “before the Lamb” praising his worthiness, and how he (the lamb) “made us kings and priests to our God” (Rev 5:8, 9-10). It isn’t just his victory over death and establishment of the kingdom of God, but his and God’s spirit working in us now, in a relationship. Jesus isn’t likely ignoring saints’ prayers which ascend before God’s throne (Rev 8:3-4).

Paul’s writings – a brief synopsis.

Paul, who wrote nearly half of the New Testament, agrees with other apostles we have one God, the Father, and one Lord, Jesus Christ (1 Cor 8:6). He never says both are the one true God, nor that God is three in one. He doesn’t hint that communication and requests to Jesus are idolatry – instead we see Jesus’ active role in Paul’s life, and those he wrote to. He received the gospel “through the revelation of Jesus Christ” and was justified by “faith in Jesus.”[13] He spoke of the spirit of life in Jesus, the same function as the spirit of God and spirit of Christ dwelling in us, and of Jesus making intercession for us at God’s right hand (Romans 8:2, 9-11, 34). Jesus was not a minister of sin, but lived in Paul (Gal 2:17, 20). Paul knew God sent “the Spirit of His Son” into hearts to dwell as Paul labored for Christ to be formed in some (Gal 4:6, 19, Eph 3:17). He spoke of glorying in Jesus, and speaking only what Christ had accomplished in him, and of things of which he was “convinced by the Lord Jesus” (Rom 14:14, 15:17-18). Jesus as the last Adam became a life-giving spirit, and Paul forgave in the presence of Christ, whom he said “is the spirit” (1 Cor 15:45, 2 Cor 2:10, 3:17). It was important for Paul and others to have “the life of Jesus” manifested in our body or mortal flesh, as ambassadors for Christ, with Christ speaking and being in us (2 Cor 4:10-11, 5:20, 13:3-5).

As James and Peter saw themselves as bondservants of Jesus, Paul also spoke of serving Jesus, calling on his name, and the grace (favor) and peace of both God and Jesus with those called into fellowship with Jesus, by whom Paul was sent to preach.[14] Paul spoke of the Lord Jesus’ power, seeing Jesus, us as not testing Christ, and Christ (whose own head was God) as the head of every man (1 Cor 5:4, 9:1, 10:9, 11:3). He spoke of Jesus’ chastening (1 Cor 11:32).[15] Jesus is “head of the body” (the church, subject to Jesus like a wife to a husband), who sanctifies, cleanses, and nourishes her.[16] Does a body function if cut off from communication with the head? What relationship, cleansing or nourishing exist without communication? The Philippians 1:19 supply of the spirit of Jesus, the grace and peace from God and Jesus in Paul’s greetings and salutations show Jesus’ activity in us. Paul expects God and Jesus to direct our paths, make us increase in love, and establish and comfort our hearts blameless in holiness in every good word and work (1 Thess 3:11-13, 2 Thess 2:16-17). Does Paul see his experience with Jesus as just a Damascus road experience, or more? Will we get such things from God alone, without including Jesus?

Some orthodox Jews believe it permissible to ask for prayer from a living or deceased righteous Jew. Rabbi Moshe Shik taught so in the nineteenth century, citing Talmudic and even Zohar teachings that all Jews are considered one body, and petitioning even a deceased rabbi is a way of recognizing the righteous never truly perish, but continue to care for those part of the same body as they.[17] I do not agree with this view of the dead being able to do anything for us, but note the contrast of our speaking with Jesus – our rabbi is alive! The link to us being part of one body, similar to Paul’s points in 1 Corinthians 12, is also noteworthy.

Conclusion

Jesus taught us to pray to our Father in heaven, asking God whatever we need in faith, and we should. He never claimed he was “coequal” to his God and Father as many say of him today, but instead said “my Father is greater than I” (John 14:28). Emphasizing Jesus over his God and Father, as many do today, is something he never would have done. But outright ignoring a relationship with Jesus by refusing to ever hear his voice, speak to him, or ask him for anything is to ignore the allowance given to us in scripture.[18] If by or through the spirit, Jesus wishes to communicate with us and be personally present in us, yet we refer to this work of God as idolatry (or the work of demons), we could even be guilty of blaspheming the Holy Spirit.[19]

We often admire the fastest runner, the greatest ball player, toughest warrior, most well-versed scholar, the most influential teacher, asking – “what’s your secret? How did you do it? Can you help me succeed?” Should we be forbidden to ask such questions to our living Rabbi Jesus the Messiah, who overcame the greatest battle, and ran this race of life the best, simply because he is exalted glorified man, and not the one true God?

“Therefore God also has highly exalted him and given him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” -Philippians 2:9-11 NKJV, my emphasis

  1. Teraphim or pecel in Hebrew, eidolon in Greek Septuagint ↑
  2. Note: Only the obscure NLT, CEV, NET, and “Good News” translations use the word “share” – the Hebrew word nathan, is to give/put/set as all other versions state correctly, not “share”. ↑
  3. If one examines verses 11-27 carefully, Gideon uses adoni for the angel (13), and Adonai for God (15). He makes requests of both of them, and follows the instructions of both of them. It is the same for us of Jesus and God today. ↑
  4. The Interlinear Bible clearly shows here in Hebrew the letters w vav and l lamed before melech or “and to the king” ↑
  5. Some may doubt Jesus as the speaker here due to the Majority Text’s lack of the word “Jesus” in verse 17 (although the Nestle-Aland and United Bible Society texts have it). Luke’s use of Lord (kurios) in verse 5 before the quote “I am Jesus” should be clear. Also, “your name” and “my name” in verses 14-16 cannot refer to Yahweh because the chief priests would not give authority to bind those calling on Yahweh’s name, but to those calling on the name of Jesus. These principles apply to Paul’s conversation with Jesus in Acts 22:17-21, or hearing from Jesus in Acts 23:11. ↑
  6. John 7:37-39 – Jesus likely refers to Jeremiah 2:13 – his Father, the fountain of living waters ↑
  7. See also John 11:25-26. Belief (pisteuo) and faith (pistis) both have the same root in Greek, and both carry the idea of a continuous moral commitment and trust of a person or idea, in this case, in Jesus and his teachings. ↑
  8. See also “he [Jesus] will baptize you with the Holy Spirit” consistent in all four gospels – Mt 3:11, Mk 1:8, Lk 3:16, Jn 1:33 ↑
  9. The concept of a mediator between God and man did not originate with Christianity, but Judaism. See the Israelite rejection of hearing God’s voice in Deuteronomy 5:23-33, in favor of their mediator – Moses. ↑
  10. This isn’t the popular cliché “I’m covered in Jesus’ blood so God cannot see my sin” as if God is blind to sin, but the Hebrew word kaphar meaning appease, cleanse, cover, disannul, forgive, pacify, pardon, or reconcile. It is one forgiven by God by faith, repentance, currently walking in righteousness. As lambs blood saved the households in Exodus 12:13 who by faith obeyed the command to put it on their doors, we are saved if we oft apply his blood (spirit, teachings, life, words, living water) to the door of our heart or understanding. ↑
  11. See Revelation 1:18-19, as well as 2:1, 8, 12, 18, 3:1, 7, 14 ↑
  12. Rev 3:2 – note, NU and M text state “before my God.” ↑
  13. See Romans 3:22, 26, Galatians 1:12, 2:16, 3:22, 3:26, Ephesians 1:15, Colossians 1:4, 2:5 ↑
  14. Romans 16:18-20, 1 Corinthians 1:2-4, 17, and James 1:1, 2 Peter 1:1 ↑
  15. “Lord” here in verse 32 refers to Jesus, as the context in verse 26 “the Lord’s death” shows us. ↑
  16. Ephesians 1:22-23, 4:15-16, 5:23-29, Colossians 1:18, 24, 2:9-10, 19 ↑
  17. Freeman, Tzvi. “Is it okay to ask a deceased tzaddik to pray on my behalf?” www.Chabad.org. https://www.chabad.org/library/article_cdo/aid/562222/jewish/Is-it-okay-to-ask-a-deceased-tzaddik-to-pray-on-my-behalf.htm accessed 25 August 2019. ↑
  18. As the good shepherd, Jesus clearly expected sheep to know him and be known by him, to hear his voice (even those “not of this fold”) John 10:14, 16, 27-28. Verse 16 indicates our post-ascension relationship with Jesus. ↑
  19. For further scriptural comparison of Jesus’ presence dwelling in/with believers with/by the spirit of God, see also Sean Finnegan’s article “A Unitarian View of the Holy Spirit” https://restitutio.org/2016/07/26/a-unitarian-view-of-the-holy-spirit/, July 2016. Accessed Nov 2019. ↑

 

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