Has man visually seen God with his eyes? Does God have a form? The scriptures clearly teach that God not only has a form, but He has actually allowed certain people in the Bible to see Him. In contrast, Judaism teaches that man has not seen God and that God does not have a form. Judaism's reasoning with respect to this matter is as follows: If they can convince a believer that man has not seen God, and man has obviously seen Jesus, and Christians believe that Jesus is God in the flesh (John 1:14, 1Timothy 3:16), then they will claim that the entire basis for Christianity is a fraud. After all, Jesus cannot be God according to this line of reasoning because God cannot be seen. One of the primary entryways for the denial of Jesus of Nazareth as the Messiah is the "Seeing God" issue.
The Jehovah's Witnesses also use the "Seeing God" issue as a weapon against the born-again believers of Jesus as Deity. They deny the Deity of Christ. Although they believe that Jesus is the Son of God, they do not believe that he is God the Son. Therefore, it is imperative that all born-again believers in Jesus are grounded in the doctrine that God has a form and man has visually seen His form.
The scriptures are emphatically clear that the patriarchs and prophets in the Hebrew scriptures have literally seen Him with their eyes. According to Numbers 12:6-8, God certainly has a form or similitude that Moses actually saw. In this passage, the LORD rebuked Aaron and Miriam for challenging Moses' authority. God used the fact that He actually allowed Moses to see His similitude and that they should be afraid to speak against His servant Moses because of this. Note: The word similitude means a visible likeness or IMAGE. Numbers 12:6-8 states:
"And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. (7) My servant Moses is not so, who is faithful in all mine house. (8) With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?"
Why would the LORD Himself indicate that He has a similitude (Numbers 12:8) if He does not have a similitude? Here, the Hebrew word for 'similitude' is 'temuwnah', which is Strongs #8544. The word is used only 10 times and is also translated as 'image' or 'likeness'. It most often refers to idols. The making of an idol in the shape of an object is called likeness or similitude. This can be found in Exodus 20:4 and Deuteronomy 4:16, 23 & 25. The reason God made this statement to Aaron and Miriam was that Moses would look upon His similitude on Mount Horeb. Moses was so close with God, that his face literally glowed from being in His presence (Exodus 34:29).
When Moses was in the presence of God and speaking directly to Him, he asked to see His glory (Exodus 33:18). God responded by saying that no one could see His 'FACE' and live (Exodus 33:20). In other words, God's glory is directly associated with His face. God has a form and a face that can be seen. God said He would hide Moses from seeing His glory, but Moses was permitted to see God's back parts (Exodus 33:21-23). God then passed before Moses, and Moses, with his eyes, saw the similitude of the LORD God of Israel. Exodus 33:18-23 follows:
"And he said, I beseech thee, shew me thy glory. (19) And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. (20) And he said, Thou canst not see my face: for there shall no man see me, and live. (21) And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: (22) And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by (23) And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen."
The above passage is to be taken literally. The events of the Exodus actually occurred. Moses was given the Torah directly by the Lord. God was literally among the children of Israel. The context of Moses on Mount Horeb is literal. The warning to Aaron and Miriam was based on the literal events that had just recently occurred. They had seen Moses' face shinning and they knew Moses had seen God's similitude. If this event did not literally happen, then why would God give such a warning?
Moses was the only one to be so close to the God of Israel that he could actually look into His face. He was also the only one to glow from being in the presence of God. Moses was not the only one to see the similitude of the LORD. The Bible records another literal event in which Moses, Aaron, Nadab, Abihu and 70 elders of Israel were able to look at God from a distance. God had given Moses the Torah and Moses then sprinkled the Torah and ALL the elders of Israel with the blood of burnt offerings. After the elders were sprinkled with the blood, they were allowed to go with Moses and see the form of God from a distance. This is all recorded in Exodus 24:5-11, which states:
"And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. (6) And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. (7) And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. (8) And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. (9) Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:" (10) And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. (11) And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink."
God certainly does have a form and some of the patriarchs and prophets such as Abraham actually saw it. In addition to Numbers 12:6-8 above, there are a number of other scriptural references in support of this undeniable fact:
Genesis 17:1 - "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect."
Genesis 18:1 - "And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;"
Exodus 6:3 - "And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them."
Isaiah 6:5(With respect to Isaiah): - "Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts."
Ezekiel 1:26-28 (With respect to Ezekiel): - "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. (27) And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. (28) As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake."
Amos 9:1 (Regarding Amos): - "I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered."
Although the LORD God of Israel has an image or similitude, He was very careful not to show it to the children of Israel who had a tendency for building idols such as a calf of gold (Exodus 32:24). In Deuteronomy 4:11-19, Moses fully explains why the children of Israel were not allowed to see His similitude. According to the passage, although they were allowed to hear His voice, they were not allowed to see His form because their heart was full of idolatry. They would make an image of the God of Israel, and He would not allow this. God hid His similitude from them by a thick dark cloud, but Moses was allowed to enter this cloud and see God's similitude. Deuteronomy 4:11-19 follows:
"And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. (12)And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. (13)And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. (14)And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it. (15)Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: (16)Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, (17)The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, (18)The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: (19)And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven."
The LORD'S return (Zechariah 14)
In Zechariah chapters 12-14, the prophet prophesies of a future event in which all nations will come against Jerusalem to battle (Zechariah 12:3, Zechariah 14:2). When Jerusalem is in the midst of defeat (Zechariah 14:2), the LORD will go forth and fight against those nations. His feet will stand in that day upon the mount of Olives (Zechariah 14:3-4). Zechariah 14:12 indicates that the enemy will be consumed by extreme heat and burning. The scriptures follow:
Zechariah 14:3-4 "Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. (4) And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east."
Zechariah 14:12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth."
Considering that the LORD will stand in that day upon the mount of Olives, Psalms 97:1-6 explains the reason for the destruction of the enemy:
"The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. (2)Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. (3) A fire goeth before him, and burneth up his enemies round about. (4) His lightnings enlightened the world: the earth saw, and trembled. (5) The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth. (6)The heavens declare his righteousness, and all the people see his glory."
According to Psalms 97:3 (above), a fire goes before God and burns up all His enemies. Psalms 97:6 indicates that all the people see His glory. In other words, they will all see His face. The enemies of both God and Israel will be destroyed by the fire (Zechariah 14:12, Psalms 97:3). However, those who repent and mourn for the one who was pierced (Zechariah 12:10-14) will fall under the blood of the "New Covenant" (See New Covenant presentation) and be purged from their sins and be saved (Zechariah 13:8-9). In that day, a fountain will be opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness (Zechariah 13:1). God's servant, the Messiah is going to sprinkle many nations to cleanse them of sin. Isaiah 52:15 states: "So shall he sprinkle many nations." These scriptures follow:
Zechariah 12:10 - "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn."
Zechariah 13:1 - "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness."
Zechariah 13:8-9 - "And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. (9) And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God."
When the children of Israel were sprinkled with the blood of the covenant at Sinai, they safely entered into the presence of Almighty God and saw Him (Exodus 24:5-10). In similar fashion, as a result of the blood of the "New Covenant", the children of Israel will enter safely into His presence when His feet stand in that day upon the mount of Olives and they behold His glory and His face.
John 1:18 "No man hath seen God at any time"
Those who deny that Jesus is God in the flesh (John 1:14, 1Timothy 3:16) often misapply John 1:18 in an attempt to use the verse to their advantage and to confuse the Christian believers. Therefore, it is imperative that all born-again believers in Jesus as God in the flesh understand John 1:18, which states:
"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him."
In the above scripture, was the apostle John attempting to refute the fact that some of the patriarchs and prophets of the Hebrew scriptures had actually seen God with their own eyes? Of course not! The usage of the Greek word 'horao', translated 'seen', provides the solution to this verse. According to Strongs #3708, 'horao' has two definitions:
1) to see with the eyes, and
2) to see with the mind, to perceive, know.
With regards to John 1:18, the apostle was not utilizing the Greek word 'horao' with respect to 'seeing visually'; he was using this word with respect to a 'perception and understanding'. The Lord Jesus came to declare, make known, the Father as the second part of verse 18 states: "The only begotten Son, which is in the bosom of the Father, he hath declared him." Verse 18 has to do with the 'understanding' and 'perception' of the nature of God. In order to understand this even further, it is only necessary to go back one verse, to John 1:17, which states: "For the law was given by Moses, but grace and truth came by Jesus Christ."
John 1:17-18 teaches that God gave the law to Moses in order to reveal to us the necessity of His grace and mercy through His only-begotten Son. God's grace was not fully revealed and understood until Cavalry, when He sent His only-begotten Son to shed his blood for our sins. Here is an example regarding John's usage of the word 'horao' where it is clear that it is also used with respect to 'understanding' and 'perception':
John 14:9 - "Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?"
In this verse, Jesus told Philip: "he that hath seen me hath seen the Father." Here, the same Greek word 'horao' is used and translated 'seen'. To the Christian, Jesus is not the Father. He is the Son. It is quite clear that the usage of this word is with reference to an understanding and perception, not a visual seeing. The same applies to John 1:18 with respect to "horao' referring to understanding and perception.
The 'Seeing God' issue has now been resolved. God has a similitude because He Himself indicated that He has a similitude (Numbers 12:8). Not only did Moses see God's similitude but so did a number of the patriarchs and prophets in the Hebrew scriptures as well. Mankind cannot see God's face since God's glory is in His face (Exodus 33:18,20).
John McTernan 
The Deity of the Messiah in the Hebrew Scriptures
The four servant songs of Isaiah, Isaiah chapters 42, 49, 50 and 53, clearly illustrate that King Messiah is God’s suffering servant. According to Isaiah chapter 53, He was wounded for our transgressions and bruised for our iniquities. Moreover, with His stripes we are healed (Isaiah 53:5). Almighty God laid on Him the iniquity of us all (Isaiah 53:6). Therefore, it is clear that King Messiah will be Israel’s spiritual Redeemer as well as their physical Redeemer. He will cleanse them from their sin on that day when they look upon Him who was pierced (Zechariah 12:10). When God pours out His spirit upon the children of Israel, there will be great mourning and repentance in the land. In that day, there will be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness (Zechariah 13:1). Furthermore, it will be King Messiah who will save Israel from physical destruction when all nations come against Jerusalem to battle (Zechariah 12:3, Zechariah 14:1-4,12).
To claim that the suffering King Messiah is anyone less than Almighty God Himself would be limiting God’s plan of salvation and His saving grace for mankind. For example, if the Messiah were a mere mortal man, his single death could very well be considered a minimal atonement for sin. After all, how can the death of one man serve as atonement for the sin of us all? However, if the Messiah is Almighty God in the flesh, the blood that would be shed by Him in His physical death would have unlimited redemptive qualities with respect to mankind’s spiritual salvation and the forgiveness of sins.
The Hebrew scriptures demonstrate over and over again that King Messiah and the God of Israel are one in the same. There are a number of clear illustrations in the scriptures that clearly connect Him and the God of Israel together as being One. This presentation will reveal overwhelming evidence in support of the fact that King Messiah, God's Suffering Servant, is the God of Israel.
Isaiah 43:11 "I, even I, AM the LORD; and beside me there is no saviour."
The use of the Hebrew word "echad"
Deuteronomy 6:4 "Hear, O Israel: The LORD our God is one LORD."
According to this verse, known as the Shema, there is one LORD. He is the LORD our God. As an infinite being, the one true God can be difficult for anyone to comprehend. He can do all things, except sin of course! With God, all things are possible.
Though Deuteronomy 6:4 clearly states that God is one, the Hebrew word used in this verse and translated ‘one’ is ‘echad’ (Strong’s #259). Though echad can mean ‘only one’, it can also refer to a ‘oneness in unity’. A few examples where echad refers to a oneness in unity can be found in Genesis 1:5, which is the first time this word is used in the Hebrew scriptures, in Genesis 2:24 and in Ezekiel 37:19. Genesis 1:5 states:
Genesis 1:5 "And God called the light Day, and the darkness he called Night. And the evening and the morning were the first (echad) day."
In this verse, the evening and the morning are called the first (echad) day. Two parts of the day make up one full day. This is an example of a compound unity. Genesis 2:24 states:
"Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one (echad) flesh."
In this verse, a man is described as leaving his father and mother, cleaving to his wife, and both of them becoming one (echad) flesh. Two separate people, a husband and a wife, are viewed as one flesh. This is another example of a compound unity.
Finally, Ezekiel 37:19 states: "Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one (echad) stick, and they shall be one (echad) in mine hand."
In this verse, the Lord GOD is instructing Ezekiel that there will come a time when the house of Israel and the house of Judah will once again become one (echad) nation. In other words two parts of the nation, represented by the two sticks, will some day become one (echad) nation, which is illustrated by the two sticks becoming one stick. This is another example of the usage of the word echad with reference to a compound unity.
There are therefore some obvious illustrations indicating that the Hebrew word echad can refer to a oneness in unity. Since echad is used in Deuteronomy 6:4 with respect to the LORD our God being one (echad) LORD, it should therefore be considered inconclusive to claim that God is only one based on this verse. Furthermore, in Genesis 1:26, God refers to Himself in the plural:
Genesis 1:26 "And God said, Let us make man in our image, after our likeness."
In this verse, God could not have been talking to the angels since there is no indication in the scriptures that the angels were made in the image of God. Additionally, there is no scripture to indicate that man was made in the image of angels. However, the scriptures are clear that man was made in God’s image. Genesis 1:27 and Genesis 5:1 state:
Genesis 1:27 "So God created man in his own image, in the image of God created he him; male and female created he them."
Genesis 5:1 "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;"
The only conclusion to be made with respect to Genesis 1:26 is as follows: God must have been talking to someone who had His image before He created man. God could not have been talking to the angels because the scriptures do not indicate that the angels were made in His image and in Genesis 1:26 God had not yet created mankind.
Here are some other examples where God refers to Himself in the plural:
Genesis 3:22 "And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:"
Genesis 11:7 "Go to, let us go down, and there confound their language, that they may not understand one another's speech."
Isaiah 6:8 "Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me."
The Deity of the Messiah in the Hebrew Scriptures
The following are ten illustrations that will either demonstrate that King Messiah is the God of Israel or will demonstrate the plurality of the person of the God of Israel. First it should be mentioned that the Messiah is not the Father. He is the Son. However, though they are separate and distinct in that aspect, they are one being. They are one ‘in unity’.
1. One King
One of the strongest arguments in support of the Deity of the Messiah is the fact that when God sets up His kingdom that will never end, the scriptures indicate that there will only be one King who will reign over all the earth. Zechariah 14:9 and Ezekiel 37:22 state:
Zechariah 14:9 "And the LORD shall be king over all the earth: in that day shall there be one (echad) LORD and his name one (echad)."
Ezekiel 37:22 "And I will make them one nation in the land upon the mountains of Israel; and one (echad) king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all."
In these verses, the Hebrew word echad is used with respect to there being one King over all the earth. Does this word refer to only one or a oneness in unity? The following scriptures will provide the answer that echad is used with reference to a oneness in unity.
According to the scriptures, it is the LORD God who will reign forever in Zion as King over all the earth. Psalm 132:13-14 states:
Psalm 132:13-14 "For the LORD hath chosen Zion; he hath desired it for his habitation. (14)This is my rest for ever: here will I dwell; for I have desired it."
According to this passage, Almighty God desires to dwell in Zion forever. There can be no doubt what the intentions are for the LORD God of Israel. He intends to dwell in the midst of the children of Israel forever. Additionally, Zephaniah 3:15-17 reveals Almighty God’s joy with gladness and with singing when He reigns in Jerusalem (Zion):
Zephaniah 3:15-17 "The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more. (16)In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. (17)The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing."
These scriptures are all too clear in demonstrating that the LORD Himself will reign in Zion as King over all the earth. To give further emphasis regarding this matter, Zechariah 14:16-17 indicates that all the families that are left out of all the nations that come against Jerusalem will come to Zion once a year to worship the LORD of hosts:
Zechariah 14:16-17 "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. (17) And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain."
In Ezekiel chapters 40-48, the prophet illustrates that the God of Israel will actually be dwelling and reigning in the midst of His people. He will be reigning in His house, the temple. These chapters describe what will take place during the reign of King Messiah. Ezekiel 43:4,7 states:
Ezekiel 43:4,7 "And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. (7)And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places."
One King, one throne! Can there be any doubt that the God of Israel will reside in His house, the temple? The answer is ‘no’ and is further supported by Ezekiel 44:2, which states:
Ezekiel 44:2 "Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut."
According to this verse, the LORD most certainly will be residing in His house, which is the temple described in Ezekiel chapters 40-48. The brightness of His glory will fill the temple as well as the entire earth according to Ezekiel 43:2:
Ezekiel 43:2 "And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory."
For the unbeliever in the Deity of the Messiah, here is where their problems begin: According to Daniel 7:13-14, it is the Son of man, King Messiah, who will come with the clouds of heaven and be King over all the earth. All people, nations and languages will serve Him. His kingdom will be an everlasting kingdom that will never be destroyed.
Daniel 7:13-14 "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.(14) And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."
According to Daniel 7:13-14, all people, nations and languages will serve the Son of man. He will be given a kingdom and will be King over all the earth. However, according to Zechariah 14:16-17, all people, nations and languages will worship the LORD of hosts. It is He who will be King over all the earth. There is one King and therefore one throne (Zechariah 14:9, Ezekiel 37:22)! This, coupled with the fact that the scriptures teach that the Messiah and the LORD of hosts will reign in Zion, illustrates that King Messiah and the LORD of hosts are the same.
For further confirmation, Isaiah 9:7 (KJV) illustrates that the child to be born, who is called Wonderful, Counsellor, the mighty God, The everlasting Father and Prince of Peace (Isaiah 9:6 KJV), will rule from the throne of David forever:
Isaiah 9:7 "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this."
Since all scriptures are true, how else can anyone reconcile these verses without coming to the conclusion that King Messiah is the God of Israel?
Zechariah 6:12-13 demonstrates that it is the BRANCH, a scriptural reference to the Messiah, who will build the temple and sit and rule upon His throne as King over all the earth:Zechariah 6:12-13 "Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: (13) Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both."
According to Zechariah 6:13 it is the Messiah who will sit and rule upon His throne and bear the glory. The conclusion: The LORD will reign as King over all the earth in the person of the Messiah!
2. One Shepherd
On several occasions, the Messiah is referred to as ‘David’ in the scriptures. These examples can be found in Jeremiah 30:9, Ezekiel 34:24, Ezekiel 37:24-25 and Hosea 3:5. This is because the Messiah would be a descendant of David. The book of Ezekiel was written in approximately 570 BCE, about four hundred years after king David had died. Ezekiel 37:24, with reference to the Messiah, states:
Ezekiel 37:24 "And David my servant shall be king over them; and they all shall have one (echad) shepherd: they shall also walk in my judgments, and observe my statutes, and do them."
According to this verse, the children of Israel will some day have one (echad) shepherd. He is David, with reference to the Messiah. However, the scriptures also teach the following:
Psalm 23:1 "The LORD is my shepherd; I shall not want."
Psalm 80:1 "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth."
These scriptures clearly indicate that the LORD, Almighty God Himself, is the Shepherd. Since Ezekiel 37:24 refers to the Messiah as the children of Israel’s one shepherd, there can be only one solution whereby all of these scriptures are true: The LORD will be their Shepherd in the person of the Messiah. The Messiah is the LORD God of Israel!
3. Isaiah 9:6 (KJV) The Mighty God
The most obvious single scripture in the entire Hebrew bible which points directly to the Deity of the Messiah is Isaiah 9:6 (KJV). It states as follows:Isaiah 9:6 (KJV) "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."
It is the Messiah who would be called Wonderful Counsellor. According to Isaiah 11:1-2 it is King Messiah, who is called the rod out of the stem of Jesse, who would have the spirit of counsel. He will also have the spirit of wisdom, the spirit of understanding and the spirit of knowledge. Therefore, He will most assuredly be a wonderful counsellor. According to Isaiah 9:6, the Messiah will also be the Prince of Peace. During His everlasting reign, there will be everlasting peace (Isaiah 2:1-4, Isaiah 9:7, Isaiah 11:9-10, Ezekiel 37:24-26, Micah 4:1-3, Zechariah 9:9-10).
Besides being called Wonderful, Counsellor and The Prince of Peace, He is also called "The mighty God" (in Hebrew, el gibbor). This is a title reserved for the LORD alone. Isaiah 10:20-21 states:
Isaiah 10:20-21 "And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. (21) The remnant shall return, even the remnant of Jacob, unto the mighty God (el gibbor)."
No other individual is ever called "el gibbor" in the scriptures except for the LORD. "Gibbor", in and of itself, refers to a mighty one, a mighty man or a mighty warrior. However, the "el" creates a problem for anyone denying the Deity of the child who is born according to Isaiah 9:6. The el clearly confirms that the child will be Deity, Almighty God Himself. According to Deuteronomy 6:4 there is only one God, not two. Therefore, there can only be one conclusion with respect to this matter: The child born according to Isaiah 9:6, King Messiah, is Almighty God Himself. The Messiah is the LORD God of Israel!
4. Isaiah 9:6 (KJV) Everlasting Father
Isaiah 9:6 (KJV) "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."
In this verse, the child born will also be called "The everlasting Father" (in Hebrew ‘abi ‘ad). This title further verifies the Messiah’s Deity. According to Exodus 4:22, Almighty God calls Israel His firstborn son. It states:
Exodus 4:22 "And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn."
This verse stresses Almighty God’s Father-son relationship with the children of Israel. Since Isaiah 9:6 indicates that the Messiah will be called "Everlasting Father" by His people , He must be Almighty God Himself. After all, how many fathers can a son have? Furthermore, Malachi 2:10 instructs us that the children of Israel have one father, not two:
Malachi 2:10 "Have we not all one (echad) father? hath not one (echad) God created us?"
According to Malachi 2:10, the children of Israel have one (echad) father, not two. Isaiah 9:6 indicates that the child born is called "The everlasting Father". Therefore, the Messiah is the LORD God of Israel!
5. Psalm 110:1 and Psalm 110:5
There are 58 Psalms that are attributed to being written by David. They begin as, "A Psalm of David". In the 1917 JPS (Jewish Publication Society) Bible, the heading for Psalm 110 is "A Psalm of David". There is no doubt that this Psalm was written by David. The heading of this Psalm does not indicate that David wrote it about himself or that anyone else wrote it about him. Keeping this in mind, Psalm 110:1 states:Psalm 110:1 "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool."
In this verse, David refers to an individual who sits at the right hand of Almighty God as his Lord. Since David was the king of Israel, Psalm 110:1 illustrates that David is referring to two individuals that he is in submission to: the LORD God and the individual who sits at His right hand. Though the Hebrew word ‘adon’ (Strong’s #113) is used with reference to the Lord at the right hand of Almighty God, ‘adon’ generally refers to a man. However, Psalm 110:5 gives some interesting additional information about the individual who one sits on the LORD’S right hand. It states:
Psalm 110:5 "The Lord (Adonai) at thy right hand shall strike through kings in the day of his wrath."
Adonai always refers to Deity. Psalm 110:5 demonstrates that the Lord (adon) at the right hand of Almighty God in verse one is Deity, Almighty God Himself. Therefore, Psalm 110:1 and Psalm 110:5 illustrate that Almighty God is on the right hand of Almighty God as follows:
Psalm 110:1 "The LORD said unto my Lord (adon), Sit thou at my right hand, until I make thine enemies thy footstool."
Psalm 110:5 "The Lord (Adonai) at thy right hand shall strike through kings in the day of his wrath."
Since Psalm 110:1 refers to a man on the right hand of the LORD, and Psalm 110:5 identifies him as Adonai (which always means God), the subject of Psalm 110:1,5 is therefore both God and man.
6. Psalm 82:8 and Psalm 2:8
Psalm 82:8 states: "Arise, O God, judge the earth: for thou shalt inherit all nations."
Psalm 24:1 indicates that the earth and everything in it belongs to the LORD. He is the Creator of all things:
Psalm 24:1 [[A Psalm of David.]] "The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein."
Although Psalm 24:1 refers to everything belonging to the LORD, Psalm 82:8 refers to God (Elohim) inheriting all nations. Here, the Hebrew word ‘nachal’ (Strong’s #5157) is used. This Hebrew word refers to one "taking possession by inheritance". For example, this word was first used in describing Israel, God’s firstborn son (Exodus 4:22), inheriting the land (Exodus 23:30). The applicable scriptures follow:
Exodus 4:22 "And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:"
Exodus 23:30 "By little and little I will drive them out from before thee, until thou be increased, and inherit (nachal) the land."
Exodus 4:22 refers to Israel as God’s firstborn son. Exodus 23:30 refers to Israel, as God’s firstborn son, inheriting the land. According to Psalm 82:8, why would ‘nachal’ be used with reference to God inheriting anything? Unless, of course, God was a firstborn Son!
Though Psalm 82:8 states that God would judge the earth, it is the Messiah who will execute judgment and justice in the earth (Jeremiah 23:5, Jeremiah 33:15). Since Psalm 82:8 states that God will inherit all nations, Psalm 2:7-9 provides some interesting final observations. The applicable scriptures follow:
Psalm 2:7 "I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee."
Psalm 2:8 "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."
Psalm 2:9 "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel."
The subject of Psalm 2:8-9 is the begotten Son of God (vs. 7). Though Psalm 82:8 refers to God inheriting all nations, Psalm 2:8 indicates that the begotten Son of God (vs. 7) is given the heathen for his inheritance and the uttermost parts of the earth for his possession. Additionally, Psalm 82:8 states that God (Elohim) will judge the earth while Psalm 2:9 describes the begotten Son’s execution of His fierce wrath and judgment on the earth. In conclusion, the subject of Psalm 82:8 and Psalm 2:7-9 is the same individual. It is the begotten Son of God (Psalm 2:7) who is God Himself according to Psalm 82:8.
7. Daniel 7:13-14, Daniel 7:22
Daniel 7:13 "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him."
Daniel 7:14 "And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."
In this passage the Son of man, the Messiah, is brought before the Ancient of days, who is Almighty God, and given a kingdom that will last forever. According to Isaiah 9:6-7 (KJV), it is the mighty God, The Prince of Peace, who will sit and rule forever upon the throne of David forever. Since there will only be one King according to Zechariah 14:9 and Ezekiel 37:22, the Son of man described in Daniel 7:13-14 and the mighty God, the Prince of Peace described in Isaiah 9:6-7 (KJV) must be the same.
Though Psalm 2:6-7 calls the king that the LORD sets upon Zion ‘the begotten Son of God’, Daniel 7:13-14 refers to Him as the Son of man who comes with the clouds of heaven. Isaiah 9:6 refers to Him as the mighty God (el gibbor).
Daniel 7:22 further confirms the Deity of the Son of man who comes with the clouds of heaven and is brought before the Ancient of days. Daniel 7:22 states:
Daniel 7:22 "Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom."
According to this verse, it is the Ancient of days who comes to set up the kingdom while verse 13 shows that it is the Messiah who comes to set up His kingdom. In conclusion, the Son of man who comes with the clouds of heaven and is brought before the Ancient of days according to Daniel 7:13-14 is called the Ancient of days in Daniel 7:22. In other words, like Father, like Son!
8. Genesis 19:24 and Amos 4:11
In Genesis chapter 18, the LORD appeared to Abraham in the plains of Mamre. When Abraham lifted up his eyes, he saw three men. Genesis 18:1-2 states:
Genesis 18:1 "And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;(2) And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,"
The next verse reveals that at least one of the three that Abraham saw was Deity because in the next verse he addresses them as ‘adonai’ which always means God. Genesis 18:3 states:
Genesis 18:3 "And said, My Lord (adonai), if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:"
In Genesis 18:20-22, the LORD’S visit with Abraham and Sarah is about to conclude. This is what the LORD told Abraham:
Genesis 18:20-22 "And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;(21) I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. (22) And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD."
In this passage, the LORD told Abraham that He would "go down now" to Sodom. Though the men immediately turned their faces and went toward Sodom, Abraham stood yet before the LORD (vs. 22). Since Almighty God stood behind with Abraham, who went immediately to Sodom considering that the LORD said that He Himself would "go down now"? The answer is provided in Genesis chapter 19.
When the LORD appeared to Abraham in Genesis chapter 18, Abraham saw three men (Genesis 18:1-2). The LORD stayed with Abraham when the men left to go to Sodom (Genesis 18:22). This means that two arrived at Sodom (3-1=2). What do the scriptures say about these two individuals who arrived at Sodom in Genesis 19:1-2?
Genesis 19:1 "And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;(2) And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night."
The LORD God of Israel had previously appeared to Abraham in Genesis 17:1. When the LORD appeared to Abraham in Genesis 18:1, he knew exactly who was visiting him because he recognized Him. Abraham had seen God before. This is why he referred to them as ‘Adonai’ in Genesis 18:3.
With Lot, this was not the case. Lot had no idea what the identity was of those who had come to Sodom to see him since he had never seen the LORD before. He acknowledged their majesty because he bowed himself with his face toward the ground (vs. 1). As a result, in Genesis 19:2, the Hebrew ‘adon’ (Strong’s #113) is used. However, the LORD Himself indicated that He would go down now to Sodom back in Genesis 18:22. So, He must have been there. The fact that the LORD Himself was with Lot is confirmed in Genesis 19:18, which states:
Genesis 19:18 "And Lot said unto them, Oh, not so, my Lord (adonai)."
In this verse, the Hebrew word ‘adonai’ is used to address the two that were with Lot. This is the same word used in Genesis 18:3 when Abraham called the three men ‘adonai’. The LORD Himself was with Lot before He destroyed Sodom and Gomorrah. This is all confirmed in Genesis 19:24 when the LORD, who was with Lot, rained brimstone and fire from the LORD out of heaven. It states:
Genesis 19:24 "Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven."
Genesis 19:24 reveals that the LORD was with Lot at the same time that the LORD was in heaven. Amos 4:11, which confirms the incident at Sodom and Gomorrah, verifies this fact. It states:
Amos 4:11 "I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD."
Amos 4:11 confirms Genesis 19:24. In this verse, the LORD is speaking, in the second person, of God overthrowing Sodom and Gomorrah. The LORD, who was with Lot, rained brimstone and fire from the LORD out of heaven (Genesis 19:24).
Though Genesis 19:1 clearly states that two angels came to Sodom, both of these angels were not necessarily created beings. The reference to angels in this case refers to the role provided to them as messengers to Lot that the LORD would destroy Sodom and Gomorrah. Remember, Lot eventually referred to them as ‘adonai’ in Genesis 19:18.
9. Who is the Judge?
The Hebrew word ‘tsemach’ (Strong’s #6780) is used only five times in the Hebrew scriptures (Isaiah 4:2, Jeremiah 23:5, Jeremiah 33:15, Zechariah 3:8, Zechariah 6:12). In the King James Bible, it is translated as ‘Branch’, which is a scriptural reference to the Messiah. Jeremiah 33:15, with reference to the Messiah, states the following:
Jeremiah 33:15-16 "In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. (16) 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."
Though this passage clearly illustrates that King Messiah will execute judgment and righteousness in the land, Psalm 99:2-4 indicates that it is the LORD Himself who will execute judgment and righteousness in Jacob:
Psalm 99:2-4 "The LORD is great in Zion; and he is high above all the people. (3) Let them praise thy great and terrible name; for it is holy. (4) The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob."
Jeremiah 33:15-16 and Psalm 99:2-4 provide yet another clear connection between the LORD God Himself and King Messiah as judge. Another parallel between the two can be found in Psalm 98:8-9 where the LORD is stated to come and judge the earth with righteousness and the people with equity. Isaiah 11:1,3-4 refers to the Messiah who will do the same. The applicable passages follow:
Psalm 98:8-9 "Let the floods clap their hands: let the hills be joyful together (9) Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity."
Isaiah 11:1,3-4 "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: (3) And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: (4) But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked."
According to Psalm 97:6, all the people will see His glory. Zechariah 14:3-4 and Joel 3:16 further verify that it is the LORD Himself who will roar out of Zion and utter His voice from Jerusalem. He will not only be the strength for the children of Israel who cry out His name, but He will be source of their ultimate victory:
Psalm 97:6 "The heavens declare his righteousness, and all the people see his glory."
Zechariah 14:3-4 "Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. (4) And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south."
Joel 3:16 "The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel."
Zechariah 14:3-4 and Joel 3:16 specify that the LORD will stand in that day on the mount of Olives and defend His people. Psalm 97:6 indicates that all the people will see His glory. Therefore, to claim that King Messiah will be acting ‘on behalf of’ or ‘as an agent for’ the LORD God would be erroneous. According to these scriptures, the LORD God will be acting on His own behalf, in the person of the Messiah.
10. Who Did They See? Who Came?
When the LORD stands in that day upon the mount of Olives (Zechariah 14:3-4), all the people will see His glory (Psalm 97:6). As a result of His presence in Jerusalem, the enemies of the children of Israel will be defeated by burning and fuel of fire (Psalms 97:3-5, Isaiah 9:5 KJV, Zechariah 14:12).
Through this spirit of judgment and this spirit of burning, not only will the enemy be defeated but there will also be a purging of sin in the land for those who remain in Jerusalem that call on the name of the LORD. Zechariah 13:8-9, Isaiah 4:2-4, Joel 2:32 and Joel 3:17 refer to that day when Jerusalem will be made holy:
Zechariah 13:8-9 "And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. (9) And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God."
Isaiah 4:2-4 "In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. (3) And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: (4) When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning."
Joel 2:32 "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call."
Joel 3:17 "So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more."
These scriptures reveal that everyone will see Almighty God on that day when He executes His fierce wrath and judgment on the earth and there is a purging of sin in the land. However, the scriptures also teach that King Messiah will execute judgment and righteousness in the land (Jeremiah 33:15-16). It is He who is directly connected to the removal of the iniquity of the land in one day. Zechariah 3:8-9 states:
Zechariah 3:8-9 "Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH. (9) For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day."
So whom will all of the people see? Who will they look upon? Zechariah 14:3-4 and Psalm 97:6 indicate that it is the LORD God of Israel whom they will see. Psalm 99:2-4 indicates that He will execute judgment and righteousness in the land and purge the land from its sin. Likewise, Jeremiah 33:15-16 and Zechariah 3:8-9 reveals that King Messiah will execute judgment and righteousness in the land and remove the iniquity in the land in one day. Therefore, they must be the same.
Zechariah 12:10 confirms that they will look upon the one who was pierced while Daniel 7:13-14 illustrates that it is the Son of man, the Messiah, who will come with the clouds of heaven:
Zechariah 12:10 "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn."
Daniel 7:13-14 "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (14) And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."
So, who will come? Is it the LORD Himself whose feet will stand on the mount of Olives when everyone sees His glory (Zechariah 14:3-4, Psalm 97:6)? Or, is it the Son of man who was pierced (Daniel 7:13-14, Zechariah 12:10)? King Messiah and the LORD God of Israel must be one in the same.
The scriptures demonstrate that it is the LORD God of Israel who will set up His everlasting kingdom in Jerusalem and be King over all the earth (Psalm 132:13-14, Ezekiel 43:4-7, Zephaniah 3:15-17, Zechariah 8:21-23, Zechariah 14:16-18). Likewise, the scriptures also demonstrate that it is King Messiah who will set up His everlasting kingdom in Jerusalem and be King over all the earth (Psalm 2:6-7, Isaiah 9:7 KJV, Jeremiah 23:5, Zechariah 6:12-13, Zechariah 9:9-10). There will be one (echad) King, not two (Zechariah 14:9, Ezekiel 37:22). The only possible conclusion: The LORD God of Israel and the Messiah are one in the same. They are one (echad) in unity.