30+ NT Proofs That Yeshua (Jesus) Is Not The Most High G-d

By Charles Immanuel

A long time ago, Yeshua’s emissary to the nations warned them that, before long, men from among them would corrupt the truth that had been declared to them and would lead the would-be disciples of Yeshua away from him.

The idea that Yeshua is part of some trinitarian godhead or is his own Father, as modalists say, is very much the kind of corruption that Shaul was speaking of. Such teachings proclaim another Yeshua (Jesus) than the one his first disciples proclaimed, as Shaul warned (cf. 2 Corinthians 11:4a,c).

Following are over 30 proofs from the writings of Yeshua’s first disciples that he is not the Most High G-d. As requested, explanations are being added as time permits.

1. He is the Memra (Word) of G-d who became flesh, not the Most High G-d.

   1. It is remarkable how routinely trinitarians and modalists argue that “Jesus is G-d” from what Yokhannan says about HaShem’s Memra (cf. Yokhannan / John 1:1,14, Hitgallut / Revelation 19:3) without being aware that he referring to a prominent figure from the ancient Jewish Aramaic paraphrases of the Jewish Scriptures (i.e. the Tanakh, a.k.a. “Old Testament”), called Targummim (En. Targums). Even fewer have actually studied these writings, let alone have they understood them. Nor have they perceived the nuance of Yokhannan’s words.

      1. When Yokhannan speaks of the Memra, he makes an important distinction between the Memra and the Most High G-d. In the extant Greek manuscripts, Yokhannan 1:1 says the Memra was πρὸς τὸν Θεόν (protos ton Theon). The Hebrew equivalent would be עם האל (im HaEl), that is, with The G-d, i.e. the Most High. He then refers to the Memra not as THE G-d, but simply as theos, without the definite article; an el or elohim.

      2. This is very important because in Jewish thinking and sources, even Scripture, words that are translated “god”, such as El or Elim (plural), Eloah or Elohim (plural or majestic), most literally refer to an authority/power and not only to the Most High, but also angels/heavenly powers, courts of justice, judges, powers/authorities in general, even the idols of the nations. There is, however, only one ultimate authority/power, i.e. G-d, and He is HaEl (also HaElokim). He is THE G-D.

      3. What Yokhannan is actually saying is the Memra is the heavenly power who was with G-d in the beginning and through whom G-d created all things before he later became flesh and dwelt among us (cf. Yokhannan 1:14). He is not G-d Himself, but the mediator between G-d and man (cf. 1 Timothy 2:5), as Shaul says, just as Mosheh (Moses) is not the G-d, though the Lord HaShem twice referred to him as elohim (cf. Shemot 4:16, 7:1)—and not “like G-d” as English translations say. That is, HaShem made Mosheh an authority/power over Pharaoh, his brother Aharon (Aaron), and of course then over his own people.

      4. Likewise, as Yeshua points out (cf. Yokhannan 10:34-36), HaShem calls the judges elohim in Tehillim 82. Therefore it is not blasphemy for him to refer to himself the Son of G-d (cf. ibid. v.36). At no time did he claim to be the Most High G-d, but only His Son. If he had said he was the Most High, it certainly would have been blasphemy worthy of death. Thank the Most High G-d, however, Yeshua was without sin (1 Corinthians 5:21, Kefa Alef / 1 Peter 2:22).

      5. Listen well to what Shaul says: ‘For although there may be so-called gods in Heaven or on Earth—as indeed there are many “gods” and many “lords”—yet for us there is One G-d, the Father…’ (1 Corinthians 8:5-6a). ‘Shema Yisrael, HaShem is Our G-d, HaShem is One’ (Devarim / Deuteronomy 6:4). As Yokhannan says, ‘the Memra became flesh and dwelt among us’ (Yokhannan 1:14a). He does not say G-d became flesh, as many erroneously declare.

2. He is the Firstborn / beginning of all of G-d’s creation, not the Most High G-d.

• 1. HaShem, the Most High Power/G-d, is the self-existing One (cf. Shemot / Exodus 3:14), Who is, Who was, and Who is to come (cf. Hitgallut 1:4,8, 4:8, 11:17). He is. He always was. He always will be. He was not born. He had no beginning. Yeshua, however, had a beginning, as Yokhannan and Shaul (Paul) say (cf. Colossians 1:15b, Hitgallut 3:14), being G-d’s pre-eminent Son (cf. Yokhannan 1:14). He was, therefore, ‘in the beginning with the G-d’ (Yokhannan 1:1).

3. He is the Son of G-d, not the Most High G-d.

• 1. It should be clear, if not for prevalent error. One who is the son of another is by definition not the other. In this case, the Son of G-d (cf. Yokhannan 1:14, 3:16, Yokhannan Alef / 1 John 5:5, et al.) is by definition not G-d, the Most High. As Luke says, Adam is also called the Son of G-d (cf. Luke 3:38) and he also was not the Most High. Both Adam and Yeshua were direct creations of the Most High, and therefore are they called Son of G-d, whereas Adam’s children are called Children of Man. Even the Children of Man who are appointed for the Life of the World to Come, however, will become the Children of G-d, and we also are not and will not become the Most High G-d.

     1. In another sense still, Son of G-d is a title of authority related to pre-eminence. Just as Adam, the Son of G-d, was given dominion over all the Earth, so was Yeshua. As the HaShem says of King Messiah, ‘He shall cry to me, ‘You are my Father, my G-d, and the Rock of my salvation’. And I will make him the firstborn, the highest of the kings of the earth’ (Tehillim / Psalms 89:26-27). And as King Messiah says, ‘I will tell of the decree: HaShem said to me, ‘You are My Son; today I have brought you forth / begotten you. Ask of Me and I will make the nations your heritage and the ends of the Earth your possession’ (Tehillim / Psalms 2:7-8).

     2. Nowhere in context do Yeshua and his first disciples claim that he is “god the son”, as Roman Catholicism and her daughters have declared, insisting this is the meaning of Son of G-d. But as Yokhannan says, ‘Who is it who overcomes the world except the one who believes Yeshua is the Son of the G-d!’ (Yokhannan Alef 5:5).

4. He has a G-d because he is not the Most High G-d.

• 1. Notice carefully, this Firstborn Son of G-d has a G-d (cf. Mattityahu / Matthew 27:46, Yokhannan / John 17:3, 20:17, Kefa Alef / 1 Peter 1:3a, 2 Corinthians 1:3a, 11:3, Hitgallut / Revelation 1:1, 1:5-6, 3:12, et al.). As Mosheh says, ‘HaShem your G-d is G-d of the gods’ (cf. Devarim / Deuteronomy 10:17). And as Malki Tzedek (Melchizidek) and Avraham both say, He is the Highest Power, a.k.a. the Most High G-d (cf. Bereishit / Genesis 14:19,22). In other words, there is no god/authority/power above HaShem, whereas Yeshua and his first disciples routinely testify to the fact that Yeshua’s Father is his G-d.

     1. As Yokhannan records of Yeshua’s words in prayer to his Father and our Father, to his G-d and our G-d (cf. Yokhannan 20:17), ‘And this is the Life of the World to Come, that they know You, the only true G-d, and Yeshua the Messiah whom You have sent’ (Yokhannan 17:3). So, as Kefa and Shaul both say, ‘Blessed be the G-d and Father of the Lord Yeshua the Messiah’ (Kefa Alef 1:3a, 2 Corinthians 1:3a)! Because Yeshua is not the Most High G-d, HaShem.

5. Likewise for us there is One G-d, the Father, because Yeshua is not the Most High G-d.

• 1. When asked what the most important commandment in the Torah and the Prophets is, Yeshua says, ‘Hear, Yisrael, HaShem is our G-d, HaShem is One; and you will love HaShem your G-d…’ (Mark 12:29b-30a). Who, then, is this One? As Yeshua says, ‘…I do as the Father has commanded me, so that the world may know that I love the Father’ (Yokhannan 14:31a). And as Shaul says, ‘For us there is One G-d, the Father…’ (1 Corinthians 8:6a). ‘HaShem is One’ (Devarim / Deuteronomy 6:4). As Ya’akov (“James”) says, ‘You believe that G-d is One, you do well; even the demons believe and shudder!’ (Ya’akov 2:19).

     1. Yeshua therefore prays in the hearing of his disciples, to his Father and our Father, to his G-d and our G-d (cf. Yokhannan 20:17), saying, ‘This is Khayei Olam [the Life of the World to Come, a.k.a. Eternal Life], that they know You, the only true G-d, and Yeshua the Messiah who You have sent’ (Yokhannan 17:3). Nowhere are we told by Yeshua and his first disciples that the One G-d is the Father, the Son, and the Holy Spirit, as trinitarians claim. And we certainly are not told by them that Yeshua is his own Father.

6. He is the Second Adam, not the Most High G-d.

• 1. At the climax of the creation of the heavens and the Earth that now exist, the Most High G-d made the “First Adam” of the dust of the ground (cf. Bereishit 2:7), together with his wife, and by extension their children. He made them His image (cf. Bereishit 1:26, 5:3, Ya’akov / James 3:9), as children are (cf. Bereishit 5:3, Colossians 1:15, Romans 8:29), and gave them dominion over the Earth (cf. Bereishit 1:28, Tehillim / Psalm 115:16).

     1. Because of Adam’s sin, however, we were expelled from Gan Eden (the Garden of Eden, cf. Bereshit 3:22-24), it is appointed for men to die (cf. Ivrim / Hebrews 9:27, Bereshit 2:16-17), and the heavens and Earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly (cf. Kefa Beit / 2 Peter 3:7b, Yeshayahu 66:15-16). But according to HaShem’s promise, we are waiting for new heavens and a new Earth in which righteousness dwells (cf. Kefa Beit 3:13, Yeshayahu 65:17), and where there will be no death (cf. Hitgallut 21:4, Yeshayahu 25:8), made possible through the New Man (cf. Ephesians 4:24, Colossians 3:10), the Second Adam (cf. 1 Corinthians 15:47), who is without sin (cf. 2 Corinthians 5:21, Kefa Beit 2:22).

     2. Sin came into the world through one man, and death through sin, death spread to all men because all sinned (Romans 5:12). As the tresspass of one led to condemnation for all men, so the act of righteousness of one leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous (Romans 5:18-19).

     3. Those who truly receive Messiah Yeshua, submitting to him as the Lord appointed by the Most High over all (cf. Romans 10:9, Yokhannan 3:36), are reborn (cf. Yokhannan 1:12-13, 3:3) of G-d, re-created in the image of His Son as new creatures like him (cf. Romans 8:29, 1 Corinthians 5:17). By faith, therefore, repentance and immersion in the name of the Second Adam results in peace with G-d through the forgiveness of sins and renewal through the Ruakh HaKodesh (Holy Spirit, cf. Ma’asei / Acts 2:32, Romans 5:1, Titus 3:5, Yekhezkel / Ezekial 36:26-27).

     4. Just as the First Adam was not the Most High G-d, neither is the Second Adam.

7. He is the Man of Heaven, not the Most High G-d.

• 1. Shaul refers to Yeshua as this figure only briefly, but it’s important to understand what he is saying. Shaul says, ‘The first man was from the Earth, a man of dust; the second man is from Heaven. As was the Man of Dust, so also are those who are of the dust, and as is the Man of Heaven, so also are those who are of Heaven. Just as we have borne the image of the Man of Dust, we shall also bear the image of the Man of Heaven’ (1 Corinthians 15:47-49).

     1. He is speaking of Adam Kadmon(i) and Adam Rishon. The man that G-d put in the garden was made of the dust of the ground/earth (Hb. adamah, cf. Bereishit / Genesis 2:7), whereas Yeshua, the pre-existing Man of Heaven, was in the first place not made of earthly materials.

     2. As Jewish Encyclopedia says,

     3. “As a pupil of Gamaliel, Paul simply operates with conceptions familiar to the Palestinian theologians. Messiah, as the Midrash remarks, is, on the one hand, the first Adam, the original man who existed before Creation, his spirit being already present. On the other hand, he is also the second Adam in so far as his bodily appearance followed the Creation, and inasmuch as, according to the flesh, he is of the posterity of Adam.”

     4. — Louis Ginzberg, “Adam Kadmon”, Jewish Encyclopedia

     5. When the Most High says ‘Let us make man in our image’ (Bereishit / Genesis 1:26), He is speaking to this Heavenly Man, the Memra of HaShem, who, being the Firstborn Son of the Most High G-d, bears the image of G-d (cf. Colossians 1:15, Romans 8:29) in a heavenly sense—even as Adam also had a son ‘in his image’ (cf. Bereishit 5:3)—not at first having been made of the dust of the Earth. Therefore Targum Yerushalmi on Bereishit 1:27 says, ‘And the Memra [Word] of HaShem created man in His likeness…’ So Yokhannan says of the Memra (Word), ‘All things were made through him’ (cf. Yokhannan 1:3), and then, ‘the Memra became flesh and dwelt among us’ (ibid. 1:14).

     6. The Children of Man have at first born the image of the Man of the Dust, but the righteous will ultimately be given new, heavenly bodies when we are fully adopted by the Most High at the resurrection (cf. Philippians 3:21, Romans 8:17, Romans 8:23, Yokhannan Alef 3:2).

8. He became the Servant of HaShem, not the Most High G-d.

• 1. As Kefa says, ‘G-d, having raised up His servant, sent him to you first, to bless you by turning every one of you from your wickedness’ (Ma’asei / Acts 3:26).

     1. Like Son of G-d, it should go without saying that the Servant of G-d is not G-d Himself. G-d is not the the one He formed from the womb to be His servant, to bring Ya’akov (Jacob) back to Him, and that Yisrael (Israel) might be gathered to Him, a servant who has a G-d (cf. Yeshayahu / Isaiah 49:3,5).

     2. HaShem is clearly not speaking of Himself here, but of His Son, the heavenly power (Hb. elohim, Gk. theos) who emptied himself, taking on the form of a servant, being born in the fashion of men, becoming obedient to the point of death, being therefore exalted by G-d, the Father (cf. Philippians 2:6-11).

9. He is the Son of Man, not the Most High G-d.

• 1. Daniel foresaw ‘one like a son of man’ ascending with the clouds of heaven and being presented before the Ancient of Days, the Most High G-d, in order to receive an everlasting kingdom from Him (cf. Daniel 7:13-14). Yeshua is this one like a son of man (cf. Mattityahu 16:27, 25:31, Ma’asei 1:9, Luke 19:12), whereas the Torah plainly says G-d is not a son of man (cf. Bamidbar / Numbers 23:19). Likewise, Yekhezkel HaNavi (the Prophet Ezekiel), who is referred to as Son of Man numerous times (Yekhezkel 2:1,3,6,8, et al.), was not the Most High G-d.

10. He was sent and given by G-d and returned to G-d because he is not the Most High G-d.

• 1. As Yokhannan says, ‘G-d loved the world in this way: He gave His only begotten Son…’ (Yokhannan 3:16a). As R. Yeshua says to his G-d and Father, ‘Khayei Olam [the Life of the World to Come] is to know You [Yeshua’s G-d and Father], the only true G-d, and Yeshua the Messiah whom You have sent’ (Yokhannan 17:3). Yokhannan likewise says Yeshua came from G-d and was going back to G-d (cf. Yokhannan 13:3). That G-d sent and gave His Son means He neither was His Son nor became His Son.

     1. Yokhannan also says of the shlikhim (emissaries, a.k.a. apostles) and disciples of Yeshua at large, ‘We are from G-d. Whoever knows G-d listens to us; whoever is not from G-d does not listen to us. By this we know the spirit of truth and the spirit of error’ (Yokhannan Alef 4:6). We are also from G-d, and not the Most High G-d.

11. .He came not to do his own will but the will of Him Who sent him because he is not the Most High G-d.

• 1. As Nevukhadnetzar (Nebuchadnezzar) came to realize, the Most High G-d does according to His own will (cf. Daniel 4:34-35). Our G-d does what He pleases (Tehillim / Psalms 115:3).

     1. As for Yeshua HaMashiakh (the Messiah / Christ), however, he does not seek his own will but the will of Him Who sent him (cf. Yokhannan 5:30b, 6:38). Therefore the Most High, Who sent Yeshua, is always with him, because Yeshua always does what is pleasing to the Most High (cf. Yokhannan 8:29). His food is to do the will of Him Who sent him, and to accomplish His work, as he says to his disciples (cf. Yokhannan 4:34b). Even in the face of death, he was obedient to the will of his Father (cf. Luke 22:42, Mattityahu 26:42, Philippians 2:8).

     2. Likewise he says whoever does the will of the G-d is his brother and sister and mother (cf. Mark 3:35, Mattityahu 12:50). Therefore he teaches his disciples to pray to his Father and our Father, to his G-d and our G-d (Yokhannan 20:17), saying, ‘Our Father in Heaven . . . Your Kingdom come, Your will be done’ (cf. Mattityahu 6:9,10, Luke 11:2). And he warns, ‘Not everyone who says to me, ‘Lord, Lord,’ will enter the Kingdom of Heaven, but the one who does the will of my Father Who is in Heaven’ (Mattityayhu 7:21).

12. .His teaching is not his own, but His Who sent him because he is not the Most High G-d.

13. He can do nothing on his own (Yokhannan 5:30a) because he is not the Most High G-d.

14. He is G-d’s heir (cf. Romans 8:17), not the Most High G-d.

• 1. He is of the tribe of Yehudah (Judah, cf. Revelation 5:5), not the Most High G-d.

  2. He is the Son of David (cf. Mattityahu, et al.), not the Most High G-d.

  3. He is a Yehudi (Jew, Yokhannan 4:9), not the Most High G-d.

  4. He is a worshipper of G-d (cf. Yokhannan 4:22), not the Most High G-d.

  5. In the days of his flesh, he offered up prayers and supplications to G-d (cf. Ivrim / Hebrews 5:7) because he is not the Most High G-d.

  6. He now lives to make intercession for those who draw near to G-d through him (cf. Ivrim 7:25) because he is not the Most High G-d.

  7. He was anointed by G-d with His Spirit (i.e. the Messiah, Ma’asei 10:38) because he is not the Most High G-d.

  8. The Temple of G-d’s Spirit (cf. Yokhannan 2:21, 1 Corinthians 6:19), not the Most High G-d.

  9. .He is the prophet like Mosheh (Moses, cf. Ma’asei 3:19-22), not the Most High G-d.

  10. .He did not speak on his own authority (cf. Yokhannan 12:49) because he is not the Most High G-d.

  11. His Father is greater than him (cf. Yokhannan 14:28) because He is not the Most High G-d.

  12. He is a rabbi (cf. Yokhannan 1:38, et al.), not the Most High G-d.

  13. He is the firstborn among many brothers, his disciples (cf. Mattityahu 12:49, Romans 8:29), not the Most High G-d.

  14. His face was seen because he is not the Most High G-d (cf. Yokhannan 1:18, 1 Timothy 6:16, Mattityahu 17:2, Hitgallut 1:14,16, Shemot / Exodus 33:20).

  15. He was tempted with sin (cf. Mattityahu 4:1, Ivrim / Hebrews 4:15) because he not the Most High G-d (cf. Ya’akov / James 1:3).

  16. He is the lamb of G-d (Yokhannan 1:29), not the Most High G-d (cf. Yeshayahu / Isaiah 53:6-7).

  17. He died because he is not the Most High G-d (cf. 1 Timothy 6:16).

  18. He was raised from the dead by G-d (cf. Romans 10:9, et al.) because he is not the Most High G-d.

  19. He was exalted above all by G-d (cf. Mattityahu 28:18, Philippians 2:9) because he is not the Most High G-d.

  20. He is Lord because HaShem has given Him all authority in Heaven and on Earth. He is not “LORD”, i.e. HaShem. HaShem did not need to give Himself all authority in Heaven and on Earth. He already had it. Bending the knee to the authority/power established by G-d brings glory to G-d Himself: the Father, as Shaul says.

  21. He is seated at the right hand of G-d (cf. Luke 22:69, et al.) because he is not the Most High G-d.

  22. He is the mediator between G-d and man, the High Priest of the Heavenly Tabernacle (cf. 1 Timothy 2:5, Ivrim / Hebrews 8:1-2), not the Most High G-d.

  23. The Son does not know the hour of his return (cf. Mark 13:32) because he is not the Most High G-d.

NOT SURPRISINGLY, the Jewish disciples of Yeshua into the forth century, who became known as Notzrim (Nazarenes) and Ebionim (Ebionites) were not known to worship Yeshua as G-d, nor were they represented at the First Council of Nicea, in which the Roman Catholics decreed Yeshua is G-d.

‘They have no different ideas, but confess everything exactly as the Law proclaims it and in the Jewish fashion – except for their belief in Christ, if you please! For they acknowledge both the resurrection of the dead and the divine creation of all things, and declare that G-d is one, and that His Son is Jesus Christ.’

— Epiphanius of Salamis, Panarion 29.7.2

Likewise Epiphanius says the Ebionim proclaimed the Messiah was a great heavenly power who was incarnated in Yeshua (cf. Epiphanius, Panarion, 30, 14, 5., 30, 16, 4-5.).

‘Blessed be the G-d and Father of the Lord Yeshua the Messiah!’

— Kefa Alef (1 Peter) 1:3a, 2 Corinthians 1:3a