Module review

Greek has no indefinite article, so a noun without the article can be definite, indefinite or qualitative depending on context; the NWT itself renders anarthrous theos as “God” in John 1:6, 12, 13 and 18. In 1:1c theos stands before the verb as the predicate, a construction that usually stresses quality or nature (Colwell, Harner, Wallace): what God was, the Word was, while still being distinct from the Father, since he was “with God”. Colwell's rule shows the missing article does not make theos indefinite, though it does not by itself prove definiteness. Calling Jesus “a god” creates a second god, but Isaiah 43:10 says no god was formed before or after Yahweh, so is Jesus a true god or a false one? John 1:3 says not one thing came into existence apart from him, so he cannot be one of the things that came into existence; did he create himself? In Colossians 1:16-17 there is no Greek word for “other”, as the Watchtower's own Kingdom Interlinear shows, and “firstborn” means pre-eminent heir (Ps 89:27). The tone should be humble, with an invitation to read John 1:1-18 together.

• Greek has no indefinite article; NWT inconsistent in John 1:6, 12, 13, 18
• qualitative predicate before the verb; Colwell not overclaimed
• Isaiah 43:10 and the true god or false god question
• John 1:3: the Word did not come into existence
• “other” added in Col 1:16-17; firstborn = pre-eminent; gentle tone

Begin by affirming that Jesus cares about feeding his people and that every Christian revises his understanding. Then read Matthew 24:45-51 in context: it is one of several parables calling every servant to be ready and faithful, not a charter naming a body of men in a headquarters. The Watchtower only identified the Governing Body as the slave in 2013 (The Watchtower, July 15, 2013), which raises the question of how such a claim can be tested. Its own publications set expectations around 1914, 1925 (Millions Now Living Will Never Die, 1920) and 1975 (Life Everlasting in Freedom of the Sons of God, 1966), and members made real life decisions on them. Proverbs 4:18 describes the path of the righteous person, not an organisation changing predictions. If a group claims to be God's only channel, Deuteronomy 18:21-22 is a fair test. Ask gently how they would find out if the organisation were wrong on something important, and point to the Bereans who tested even Paul by Scripture (Acts 17:11) and to Christ himself, who says “Come to me” (Matt 11:28).

• fair statement of the faithful slave claim (2013)
• Matt 24:45-51 read in context as a call to all servants
• dates stated accurately from their own publications
• Prov 4:18 in context and Deut 18:21-22 applied to a claimed channel
• a gentle question about authority pointing to Scripture and Christ

The Trinity teaches one God in three distinct persons: being is what God is, person is who. Many Witness arguments prove a distinction of persons, which Christians affirm, and then wrongly conclude an inferior nature. In John 14:28 the Son, who had taken the form of a servant (Phil 2:6-8), speaks of his humble role and position, not a lesser nature, for he also says “I and the Father are one” (John 10:30) and shared the Father's glory before the world existed (John 17:5). In John 17:3 Jesus contrasts the true God with false gods, not with himself, and makes knowing himself part of eternal life; if “only” excluded the Son, Jude 4's “our only Master and Lord, Jesus Christ” would exclude the Father from being Lord. The Trinity never says the Father died: Jesus' body lay in the tomb while he committed his spirit to the Father, and in his divine nature the Son never ceased to uphold all things (Heb 1:3). The Spirit is personal and divine: lying to him is lying to God (Acts 5:3-4), he says “me” and “I” (Acts 13:2), he can be grieved and distributes gifts as he wills. “Poured out” is a metaphor, just as we “put on” Christ (Rom 13:14).

• being/person distinction; distinction is not inferiority
• John 14:28 as role in the incarnation (Phil 2:6-8; John 10:30)
• John 17:3 contrasted with false gods; Jude 4 parallel
• the tomb question: the Son never ceased; Heb 1:3
• the Spirit's personhood and deity (Acts 5:3-4; 13:2)

Affirm what is good: they speak of undeserved kindness and of Jesus' ransom. Then explain the difference. Witnesses teach that Jesus' perfect human life balanced Adam's lost life, but the Bible says the one who died is the eternal Son, God made flesh, who bore the penalty our sins deserve as our substitute (Isa 53:5-6; 2 Cor 5:21; 1 Pet 3:18). Salvation is a gift received by faith, not wages (Rom 4:4-5; Eph 2:8-9): God justifies the ungodly and credits Christ's righteousness to all who trust him. Endurance is the evidence of true faith, not the price of salvation, and nowhere does Scripture tie salvation to loyalty to an organisation. God calls everyone to repent and believe, and all who receive Christ are born of God (John 1:12-13; 3:3-7), not only an anointed class. The believer has eternal life now and can know it (John 5:24; 1 John 5:13). Share personal testimony of assurance and of loving and praying to Jesus, and invite them to come to Christ himself (John 5:39-40; Matt 11:28).

• affirms undeserved kindness and ransom language
• contrasts corresponding ransom with the eternal Son as penal substitute
• grace not wages; endurance is fruit, not price
• repent and believe; new birth for all believers
• assurance now (John 5:24; 1 John 5:13) with warm testimony