Particulars
of Christianity:
302
The Trinity
The Trinity:
Survey Examining
Eternal Past Existence
Introductions
The
Angel of YHWH as YHWH God
The
Angel of YHWH as Distinct from YHWH God
Immediate
Interactive Dialogue
A
Consistent Expectation about Seeing God's Face
Survey
Examining Eternal Past Existence
Establishing
Eternal Past Existence
Distinction
of the Spirit of YHWH
Ancient
Jewish Recognition of Trinitarian Facts
The
Trinity in the New Testament
Addendum
1 & 2
Addendum
3
Repeatedly
throughout this study we have established the major proof
against Modalism. Specifically, we have demonstrated from
numerous, early, and prominent Old Testament passages that
one consciousness of YHWH exists simultaneously with, verbally
distinguishes himself from, and even at times intercommunicates
with another consciousness of YHWH. This fact contradicts
Modalism in large part since Modalism revolves around the
idea that the different Persons of the Trinity are not really
different persons at all but simply alternate roles or forms
of the same, singular Person of YHWH. Consequently, if two
consciousness of YHWH exist at the same time and themselves
express their own awareness of distinction from one another,
then it becomes difficult to sustain the Modalist concept
that YHWH is alternating between forms at different times
or that these distinctions are merely an illusion that results
finite human experience. Consequently, Modalism crumbles.
However,
there is one potential remaining refuge for Modalism. And
that refuge springs from the suggestion that perhaps “additional”
conscious figures of YHWH (such as the angel of YHWH) are
“recent” emanations from an originally singular, eternal consciousness.
In other words, the suggestion is made that there is only
one eternal Person to YHWH God and other figures or persons
of YHWH are new additions that came into being only a finite
time ago in concert with God’s creative work. This concept
is closely related to Arianism, which regards the “additional”
persons of YHWH as mere created beings, although perhaps deeming
them to be high-level sub-deities of some kind. However, a
thin line of distinction remains between Arianism and Modalism
on these points given that Modalism regards the “additional”
persons, although recent additions, as part of God’s own Being
whereas Arianism regards them as separate beings. Nevertheless,
the Modalist suggestion that “additional” consciousnesses
of YHWH are not eternal but are merely recent emanations is
an attempt to recognize the scriptural facts described in
the previous sections while at the same time retaining the
denial of multiple eternally existing consciousness in YHWH.
The result is the suggestion that figures like the angel of
YHWH (or even Jesus Christ in the New Testament) are loosely
defined as extensions of YHWH’s being. According to this view,
as extensions of God’s own being, they are a part of God’s
being in a direct way and in a way that is distinct from the
rest of creation. (The rest of creation is not considered
a part of God’s being.) However, in this view, these extensions
were created and were not always present as part of God. Thus,
although they are extensions of himself, they are not co-eternal
with the original, eternal Person of YHWH. Coupled with this
idea may be the additional concept that such “created” or
finite extensions of YHWH’s being may at one time be folded
back up into YHWH and cease to exist in any distinct manner.
Ultimately,
all such Modalist concepts meet the same reckoning, as does
Arianism. The central question is this: have the “additional
persons” of YHWH existed eternally or are they merely extensions
or creations that have only come into being at some point
in time as part of God’s work in creation? Answering this
question about their beginning (or their lack of a beginning)
also answers any questions about whether they will one day
fold into a single Person of YHWH God. For, if they have always
existed consciously distinct, there is utterly no basis and
no room for suggesting they will one day cease to be distinct.
Because
of the issues that will be covered in this section, we want
to be clear up front. First, we believe that YHWH God has
always existed, never had a beginning, and was not created.
Second, we believe that all three Persons of the Trinity also
always existed, never had a beginning, were never created,
and have always been (and always will be) distinctly three
Persons, coequal and coeternal (as well as coessential, always
sharing the same essence of being). And third, we believe
that scripture dictates these truths.
However,
as in all doctrinal issues, claims of “beginning-less” existence
must be based upon clear statements in the text. For instance,
suppose a non-Trinitarian is attempting to support their view
that there is only one eternally existing Person to the Godhead
and in the effort to do so they pointed to a passage using
a Hebrew or Greek word for “everlasting” that can mean either
eternity past or eternity future. Such a passage would not
provide them any support. The passage simply cannot substantiate
that the Father, for example, is unique in having existed
forever into the past since the vocabulary might very well
only be commenting on his existence never having an end rather
than never having a beginning. And since the same Hebrew or
Greek words for “never-ending” can be applied not only to
the Word and the Spirit as well but to men also, the use of
that particular Hebrew or Greek word with regard to the Father
would not constitute proof of the Father’s uniqueness concerning
the trait of having no beginning. Conversely, in offering
proof that the Persons of the Word and the Spirit have always
existed, never had a beginning, and were never created, it
likewise does no good to offer passages using a Hebrew or
Greek words that can mean either “no beginning” or “no ending.”
Since the vocabulary might only refer to “no ending,” the
text would not constitute inarguable proof of no beginning.
In
addition, offering up proof from passages, which don’t necessarily
prove anything, ultimately undermines the very position you
are trying to prove. When the suggested passages are shown
not necessarily demand the position, it creates the impression
that the position is wholly unwarranted. Consequently, it
is best to identify only those passages, which do explicitly
and necessarily demand the particular conclusion rather than
proceeding through a series of proofs that are ultimately
indemonstrable, exaggerated, or empty.
For
reasons such as these, it is important to identify exactly
what does and what does not constitute proof that a being
had “no beginning.” By avoiding evidences that are legitimately
debatable, we can also identify and focus instead on the evidences
that are undeniable. To accomplish this goal, we performed
a survey of both Old and New Testament texts in search of
comments that necessarily, irrefutably demonstrate eternal
past existence. The survey began with a search for virtually
any English word that might be broadly connected or conceivably
used in a phrase that describes God’s eternal existence in
the past. Those words included “old,” “olden,” “beginning,”
“beginnings,” “ancient,” “for ever,” “never,” “everlasting,”
“age,” “ages,” “times,” “goings forth,” “afore” (“gone afore”),
“aforetime,” “beforetime,” “former,” and “eternal.” This English
word survey then resulted in a list of Hebrew and Greek words
that appeared for each English search term. There were 18
Hebrew words and 15 Greek words. A secondary search was then
performed for all the occurrences of the Hebrew and Greek
words, which produced a mammoth collection of verses.
Although
a few telling passages were found (which will be discussed
individually below), the bulk of these Hebrew and Greek terms
as well as the passages they were found in ultimately revealed
no definitive proofs concerning either the eternal past existence
of God in any form or fashion or any supposed creation or
coming into being of any Person of God in any form or fashion,
regardless of which Person of the Trinity might be in view.
This meant that all these passage could not constitute evidence
for the eternal past existence of God in general. But more
importantly, these passages could not constitute proof of
the Modalist claim that only one particular Person of the
Godhead is eternally uncreated while other extensions of the
Godhead are recent or created.
To
highlight this fact, below we have placed a list of these
Hebrew and Greek terms accompanied by their definitions, example
passages, and a notation explain why the vocabulary doesn’t
constitute proof either way on this issue. Again, this is
not to say that there are no clear proofs in the Old or New
Testament that God and specifically all three Persons of the
Trinity are eternally uncreated and have always existed. There
is indeed such proof. It is simply not found in these passages
or in these Hebrew or Greek terms, which might commonly be
pointed to in error on this topic. And while up to this point,
we have focused our attention on the Trinity in the Old Testament,
in order to avoid being redundant later on, we will cover
the New Testament in our survey here as well. So, without
further explanation, here is the list of examples.
Old
Testament (Hebrew)
05769
owlam
“long
duration, antiquity, futurity, for ever, ever, everlasting,
evermore, perpetual, old, ancient, world”
Psalms
25:6 Remember, O LORD, thy tender mercies and thy lovingkindnesses;
for they have been ever of old 05769.
Genesis
6:4 There were giants in the earth in those days; and
also after that, when the sons of God came in unto the daughters
of men, and they bare children to them, the same became
mighty men which were of old 05769, men of renown.
NOTE:
The fact that God’s lovingkindness is said to be “of old”
could be taken to mean that God and his love have existed
eternally into the past. However, the fact that the same Hebrew
word is applied to mighty men reveals that this term only
necessarily indicates a long duration in the past, not the
eternal past. Thus, this term would not necessarily constitute
proof that God existed perpetually into the past.
06440
paniym
“face…as
adv of loc/temp, before and behind, toward, in front of, forward,
formerly, from beforetime, before”
Deuteronomy
2:20 (That also was accounted a land of giants: giants
dwelt therein in old time 06440; and the Ammonites
call them Zamzummims.
NOTE:
As can be seen from Deuteronomy 2, “paniym” can refer to items
that have a finite existence in the past. Consequently, this
Hebrew term would not necessarily constitute proof that God
existed perpetually into the past.
07221
ri’shah
“beginning time, early time”
“Ezekiel 36:11 And I will multiply upon you man and
beast; and they shall increase and bring fruit: and I will
settle you after your old estates, and will do better
unto you than at your beginnings 07221: and
ye shall know that I am the LORD.
NOTE:
While “ri’shah” can refer to the beginning of something,
it is never applied to God, and therefore, it is never used
to indicate any Person of the Godhead had a beginning.
07223
ri’shown
“first,
primary, former (of time)”
Isaiah
41:4 Who hath wrought and done it, calling the
generations from the beginning 07218? I the LORD,
the first 07223, and with the last 0314; I am
he.
Deuteronomy
19:14 Thou shalt not remove thy neighbour’s landmark,
which they of old time 07223 have set in thine
inheritance, which thou shalt inherit in the land that the
LORD thy God giveth thee to possess it.
NOTE:
As can be seen by the second example passage, this term
can likewise denote a period long ago in history, such as
the long-ago placement of a landmark, but not necessarily
the eternal past. In contrast, although “ri’shown” is used
to refer to God as “the beginning” in the phrase “the beginning
and the end” in Isaiah 41, this no more implies that God had
a beginning than the verse implies that God will have an ending.
Moreover, this statement clearly identifies God as the
beginning of other things, but does not convey that God
himself had a beginning. Consequently, this Hebrew term would
not necessarily constitute proof that God existed perpetually
into the past nor would it indicate that God or any Person
of the Godhead themselves had a beginning.
07225
re’shiyth
“first,
beginning, best, chief”
Genesis
10:10 And the beginning 07225 of his kingdom
was Babel, and Erech, and Accad, and Calneh, in the land
of Shinar.
Proverbs
8:22 The LORD possessed me in the beginning 07225
of his way, before his works of old.
NOTE:
While “re’shiyth” can designate the start of something as
in the alternate example, and it is applied to God’s wisdom
in Proverbs 8, Proverbs 8 suffers from multiple problems that
prevent it from being understood as a reference to any Person
of the Trinity being created. However, due to the length of
this list of problems, Proverbs 8 will be discussed in greater
detail at the end of this survey.
05957
‘alam
“perpetuity,
antiquity, for ever”
Daniel
6:26 I make a decree, That in every dominion of my kingdom
men tremble and fear before the God of Daniel: for he is
the living 02417 God, and stedfast for ever 05957,
and his kingdom that which shall not be destroyed,
and his dominion shall be even unto the end.
Ezra
4:15 That search may be made in the book of the records
of thy fathers: so shalt thou find in the book of the records,
and know that this city is a rebellious city, and hurtful
unto kings and provinces, and that they have moved sedition
within the same of old 05957 time: for which cause
was this city destroyed…19 And I commanded, and search hath
been made, and it is found that this city of old 05957
time hath made insurrection against kings, and that
rebellion and sedition have been made therein.
NOTE:
Although “alam” is applied to God, since it can refer to finite
items, like cities, that do have a beginning. Consequently,
this Hebrew term would not necessarily constitute proof that
God existed perpetually into the past.
06924
qedem
“east,
antiquity, front, that which is before, aforetime”
Nehemiah
12:46 For in the days of David and Asaph of
old 06924 there were chief of the singers, and
songs of praise and thanksgiving unto God.
NOTE:
The term “qedem” can refer to the finite past, such as the
days of bygone generations as in this example. Consequently,
this Hebrew term would not necessarily constitute proof that
God existed perpetually into the past.
06927
qadmah
“antiquity,
former state or estate or situation, before, origin”
Isaiah
23:7 Is this your joyous city, whose
antiquity 06927 is of ancient days? her own feet
shall carry her afar off to sojourn.
NOTE:
The term “qadmah” also can refer to cities, which have only
a finite past. Consequently, this Hebrew term would not necessarily
constitute proof that God existed perpetually into the past.
06931
qadmowniy
“former,
ancient, eastern”
Malachi
3:4 Then shall the offering of Judah and Jerusalem
be pleasant unto the LORD, as in the days of old, and
as in former 06931 years.
NOTE:
As with previous examples, “qadmowniy” can refer to cities,
which have only a finite past. Consequently, this Hebrew term
would not necessarily constitute proof that God existed perpetually
into the past.
05703
‘ad
“perpetuity,
for ever, continuing future”
Psalms
104:5 Who laid the foundations of the earth, that
it should not be removed for ever 05703.
NOTE:
The term “ad” is here applied to the earth, which has not
always existed but had a beginning. Consequently, this Hebrew
term would not necessarily constitute proof that God existed
perpetually into the past.
07350
rachowq
“remote,
far, distant, distant lands, distant ones…of a distance, time”
2
Samuel 7:18 Then went king David in, and sat before
the LORD, and he said, Who am I, O Lord GOD? and what
is my house, that thou hast brought me hitherto? 19
And this was yet a small thing in thy sight, O Lord GOD; but
thou hast spoken also of thy servant’s house for a great
while to come 07350. And is this the manner of
man, O Lord GOD?
NOTE:
The term “rachowq” can refer to items that have an unending
future but nevertheless had a beginning in the finite past,
such as David’s household and family having the greatness
of royalty forever into the future which it did not always
have. Consequently, this Hebrew term would not necessarily
constitute proof that God existed perpetually into the past.
0865
‘ethmowl
“yesterday,
recently, formerly”
2
Samuel 5:2 Also in time past 0865, when Saul was king
over us, thou wast he that leddest out and broughtest
in Israel: and the LORD said to thee, Thou shalt feed my people
Israel, and thou shalt be a captain over Israel.
NOTE:
The term “ethmowl” simply refers to past durations of
time and it can be applied to finite durations in the past,
such as the days when King Saul ruled over Israel. Consequently,
this Hebrew term would not necessarily constitute proof that
God existed perpetually into the past.
07218
ro’sh
“head,
top, summit, upper part, chief, total, sum, height, front,
beginning”
Exodus
12:2 This month shall be unto you the beginning
07218 of months: it shall be the first month of
the year to you.
Judges
11:11 Then Jephthah went with the elders of Gilead, and
the people made him head 07218 and captain over them:
and Jephthah uttered all his words before the LORD in Mizpeh.
2
Chronicles 13:12 And, behold, God himself is
with us for our captain 07218, and his priests
with sounding trumpets to cry alarm against you. O children
of Israel, fight ye not against the LORD God of your fathers;
for ye shall not prosper.
NOTE:
The term “ro’sh” can mean “beginning” or “first” in the
sense of the first Hebrew month of the year, the month that
began their year. However, it can also mean chief in rank
or leader, in the sense of a military leader. When the term
is applied to God in 2 Chronicles, it refers to God as a captain
or leader of the people. Consequently, this Hebrew term would
not indicate that God had a beginning.
05704
‘ad
“as
far as, even to, until, up to, while, as far as…of space…of
time…of degree”
1
Samuel 13:13 And Samuel said to Saul, Thou hast done foolishly:
thou hast not kept the commandment of the LORD thy God, which
he commanded thee: for now would the LORD have established
thy kingdom upon Israel for 05704 ever 05769.
NOTE:
The term “ad” can refer to items that have a finite past and
a beginning but will extend forever into the future, such
as the kingdom of Saul had the potential to do. Consequently,
this Hebrew term would not necessarily constitute proof that
God existed perpetually into the past.
01755
dowr
“period,
generation, habitation, dwelling”
Genesis
6:9 These are the generations of Noah: Noah
was a just man and perfect in his generations 01755,
and Noah walked with God.
NOTE:
The term “dowr” denotes simply a duration or period of
time and it can be applied to finite durations such as the
days of Noah’s life, which certainly were not perpetual into
the past. Consequently, this Hebrew term would not necessarily
constitute proof that God existed perpetually into the past.
08543
t@mowl
“before,
before that time, beforetime, heretofore, of late, of old,
these days, time(s) past, yesterday, day before yesterday,
recently, formerly”
Exodus
5:7 Ye shall no more give the people straw to make
brick, as heretofore 08543: let them go and gather straw
for themselves.
NOTE:
The term “temowl” refers to things that were previously
or before just as in the example the Israelites were previously
given straw to make bricks. However, as the example illustrates,
this term can be applied to durations that had a beginning.
The Israelites were not always making bricks with straw perpetually
into the past. Consequently, this Hebrew term would not necessarily
constitute proof that God existed perpetually into the past.
08032
shilshowm
“day
before yesterday, three days ago…and idiom for ‘heretofore
in times past’”
Joshua
4:18 And it came to pass, when the priests that bare the
ark of the covenant of the LORD were come up out of the midst
of Jordan, and the soles of the priests’ feet were
lifted up unto the dry land, that the waters of Jordan returned
unto their place, and flowed over all his banks, as
they did before 08032.
NOTE:
The term “shilshowm” is applied to things that have occurred
in the past, such as a river previously overflowing its banks.
However, this example demonstrates that the term can be applied
to finite things, since the river did not always existed and
did not overflow its banks going backward into all eternity
past. Consequently, this Hebrew term would not necessarily
constitute proof that God existed perpetually into the past.
06268
‘attiyq
“ancient,
advanced, aged, old, taken away”
Daniel
7:9 I beheld till the thrones were cast down, and the
Ancient 06268 of days did sit, whose garment was
white as snow, and the hair of his head like the pure wool:
his throne was like the fiery flame, and his
wheels as burning fire…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 06268 of days,
and they brought him near before him…22 Until the Ancient
06268 of days came, and judgment was given to the saints
of the most High; and the time came that the saints possessed
the kingdom.
NOTE:
In this famous passage in Daniel, the title “Ancient of days”
is applied to YHWH God. Although the phrase inherently refers
to the longevity of his existence, the term “attyq,” which
is the word translated as “ancient,” does not necessarily
or inherently indicate uncreated status, but simply denotes
great age. Consequently, to the more skeptical, this title
would not inherently prove that God existed perpetually into
the past, even though the use of this phrase as a proper and
monumental title strongly indicates that “eternal, past existence”
is indeed the meaning this phrase is intended to convey.
New
Testament (Greek)
744
archaios
“that
has been from the beginning, original, primal, old ancient…of
men, things, times, conditions”
Matthew
5:21 Ye have heard that it was said by them of old
time 744, Thou shalt not kill; and whosoever shall kill
shall be in danger of the judgment…27 Ye have heard that it
was said by them of old time 744, Thou shalt not commit
adultery.
NOTE:
The Greek term “archaios” generally denotes previous durations
of time and it can be applied to things of a finite existence,
such as certain sayings or laws among the Jewish people that
come down out of the Old Testament. However, these laws had
a beginning and their being said among the people of Israel
also had a beginning. Consequently, this Greek term would
not necessarily constitute proof that God existed perpetually
into the past.
1074
genea
“fathered,
birth, nativity…the several ranks of natural descent… an age
(i.e. the time ordinarily occupied by each successive generation)…years”
Acts
14:16 Who in times 1074 past suffered all nations
to walk in their own ways.
John
1:18 No man hath seen God at any time; the only begotten
3439 Son, which is in the bosom of the Father, he hath
declared him.
NOTE:
The term “genea” refers to the idea of parenting offspring
or being born or generated and it also conveys the duration
of time that each generation of men spans. It is in this sense
of the durations of human life spans and generations that
the term is used in Acts 14. Since human life spans and generations
have a beginning, this Greek term would not necessarily constitute
proof that God existed perpetually into the past. In addition,
the related term “monogenes” (Strong’s No. 3439) is applied
to the Word but only in terms of the coming into being of
his human nature. It is used in reference to the incarnation
only and does not convey that the divine Word came into being
at a finite point, was created, or had a beginning. We will
discuss this point later on when we examine the application
of the title “Son” to the Word of God.
4218
pote
“once
i.e. formerly, aforetime, at some time “
John
9:13 They brought to the Pharisees him that aforetime
4218 was blind.
NOTE:
The term “pote” can be applied to finite things, such
as a man being previously blind. Neither the man nor his blindness
always existed. Consequently, this Greek term would not necessarily
constitute proof that God existed perpetually into the past.
1597
ekpalai
“from
of old…of a long time”
2
Peter 3:5 For this they willingly are ignorant of, that
by the word of God the heavens were of old 1597, and the
earth standing out of the water and in the water:
NOTE:
The term “ekpalai” can be applied to items, which have
a finite beginning such as the heavens and the earth as they
were before the Flood. These items were created at a certain
time and had a beginning. Consequently, this Greek term would
not necessarily constitute proof that God existed perpetually
into the past.
3819
palai
“of
old, former…long ago”
Mark
15:44 And Pilate marvelled if he were already dead: and
calling unto him the centurion, he asked him whether
he had been any while 3819 dead.
NOTE:
Like “ekpalai,” the term “palai” can refer to items of
a finite past duration, such as how long Jesus had been dead
on the cross. Of course, he had not always been dead on the
cross. Consequently, this Greek term would not necessarily
constitute proof that God existed perpetually into the past.
746
arche
“beginning,
origin”
Matthew
19:4 And he answered and said unto them, Have ye not read,
that he which made them at the beginning 746
made them male and female,
Colossians
1:18 And he is the head of the body, the church: who
is the beginning 746, the firstborn from the dead; that
in all things he might have the preeminence.
Revelation
1:8 I am Alpha and Omega, the beginning 746 and the
ending, saith the Lord, which is, and which was, and which
is to come, the Almighty.
NOTE:
The term “arche” refers to an item having a “beginning,”
such as the creation of Adam and Eve. It is applied to Jesus
Christ directly in passages such as Colossians 1:18 and Revelation
1:8 but in those passages its meaning is identical to the
Hebrew word “ri’shown” in Isaiah 41:4, where it is used in
the phrase “the beginning and the end.” As stated earlier,
these statements are meant to convey that Jesus Christ is
the beginning of other things, not that he himself had a beginning.
Similarly, the phrase occurs in Revelation 1:8, where it is
used in conjunction with “alpha and omega.” “Alpha” corresponds
to the concept of “beginning” and “omega” corresponds to the
concept of being after or beyond. These terms are referring
to God as the source from which creation sprang and as being
beyond creation, existing before it and beyond it. They no
more imply that God had a beginning then they imply that he
will have an end. And the same is true concerning their New
Testament application to the Word. However, “arche” is used
in a very explicit manner in another passage proving that
the Word did not have a beginning, but we will cover that
passage in detail later on.
165
aion
“for
ever, an unbroken age, perpetuity of time, eternity…the worlds,
universe…period of time, age”
Luke
1:70 As he spake by the mouth of his holy prophets, which
have been since 575 the world began 165.
NOTE:
The term “aion” can be applied to items that have a beginning,
such as the world itself. Consequently, this Greek term would
not necessarily constitute proof that God existed perpetually
into the past.
1336
dienekes
“continuously,
continuous”
Hebrews
10:1 For the law having a shadow of good things to come,
and not the very image of the things, can never with
those sacrifices which they offered year by year continually
1336 make the comers thereunto perfect.
NOTE:
The term “dienekes” refers to continuous or frequent occurrence
and it can be used with regard to items of a finite duration.
The sacrifices of the Old Testament certainly had a beginning.
Consequently, this Greek term would not necessarily constitute
proof that God existed perpetually into the past.
4413
protos
“first
in time or place, in rank…at the first”
Matthew
22:25 Now there were with us seven brethren: and the
first 4413, when he had married a wife, deceased, and,
having no issue, left his wife unto his brother.
Matthew
20:8 So when even was come, the lord of the vineyard saith
unto his steward, Call the labourers, and give them
their hire, beginning from the last unto the first
4413.
Mark
10:44 And whosoever of you will be the chiefest 4413,
shall be servant of all.
Luke
15:22 But the father said to his servants, Bring forth
the best 4413 robe, and put it on him; and put
a ring on his hand, and shoes on his feet.
NOTE:
The term “protos” can refer to the first to be born or come
into being, such as in Matthew 22:25 concerning the first
brother to be born. However, it can also refer to simply the
first in chronological order, such as with the hiring of the
servants in Matthew 20:8, the first in rank, such as the chief
in rank among God’s servants in Mark 10:44, or the first in
quality, such as the robe given to the prodigal son in Luke
15:22. Consequently, the application of “protos” to the Word
would not necessarily denote being “born” or “created” first.
It could simply and just as accurately refer to his existing
first in the same sense that God existed before creation,
to his being supreme in rank (in the sense that God is superior
in rank), or to his humanity being of superior quality to
other men since he did not sin.
In
addition, coming out of the Old Testament, the concept of
the “firstborn” came to denote the chief among the heirs.
In Deuteronomy 21:16, a commandment is given that “he may
not make the son of the beloved firstborn before the son of
the hated.” The chief heir was given more property than the
other sons. This chief heir was understood to be the “firstborn.”
In essence, this passage states that in the Law of Moses,
the eldest had to be deemed the “firstborn” and younger sons
could not be given this designation, even if they were more
beloved. Of course, this rule was not always in existence,
for even Isaac from whom the Israelites descended, was the
younger son of Abraham but was treated as the firstborn and
chief heir over his older brother Ishmael. The application
of this term to the Word’s humanity would therefore seem to
be yet another example in which the New Testament returns
to the standards of the covenant of Abraham over the covenant
of Moses. Similarly, the related Greek word “prototokos” (Strong’s
No. 4416) is applied to the Word in Romans 8:29 and Colossians
1:15, 18. However, here this term clearly refers to Jesus
as first in rank and as the chief heir, just as in Galatians
3:16 Paul specifies that the promise of Abraham was given
to one singular seed, Jesus Christ, and that the rest of us
only receive as “co-heirs” with him and through him. And Colossians
1:18 is clear that the application of “prototokos” to the
incarnate Word is a reference to his position of preeminence
“in all things,” not to his being created. Consequently, neither
the term “protos” nor “prototokos” would necessarily indicate
that the Word had a beginning, particularly in light of more
explicit passages that demonstrate his uncreated status.
166
aionios
“without
beginning and end, that which always has been and always will
be…without beginning…without end, never to cease, everlasting
Matthew
25:46 And these shall go away into everlasting 166
punishment: but the righteous into life eternal 166.
NOTE:
The term “aionios” can mean either without beginning or
without ending or both. However, it can be applied to items
that have a beginning, such as human eternal punishment and
human eternal life. Those humans who receive such things certainly
were not always experiencing them but only begin to at a certain
point in time. Consequently, this Greek term would not necessarily
constitute proof that God existed perpetually into the past.
3944
paroichomai
“to
go by, pass by”
Acts
14:16 Who in times past 3944 suffered all nations to
walk in their own ways.
NOTE:
The term “paroichomai” refers to the general concept of things
transpiring or occurring, including things that have transpired
in the past. It is applied to finite items such as the existence
of nations and how long God has patiently endured their sins.
Consequently, this Greek term would not necessarily constitute
proof that God existed perpetually into the past.
2540
kairos
“due
measure…a measure of time, a larger or smaller portion of
time…a fixed time”
Matthew
8:29 And, behold, they cried out, saying, What have we
to do with thee, Jesus, thou Son of God? art thou come hither
to torment us before the time 2540?
NOTE:
The term “kairos” can refer to a particular, appointed moment
in time or a fixed duration of time, and it is applied to
items that have a beginning point, such as the tormenting
of demons mentioned in this passage, which was not to begin
until a certain time. Consequently, this Greek term would
not necessarily constitute proof that God existed perpetually
into the past.
4181
polumeros
“by
many portions, by many times and in many ways”
Hebrews
1:1 God, who at sundry times 4181 and in divers
manners spake in time past unto the fathers by the prophets.
NOTE:
The term “polumeros” refers to multiple past periods of time.
It is applied to finite durations that have a beginning, as
in the example where it is clear that God was not speaking
through prophets into all eternity past but only began to
do so after the creation. Consequently, this Greek term would
not necessarily constitute proof that God existed perpetually
into the past.
126
aidios
“eternal,
everlasting”
Jude
1:6 And the angels which kept not their first estate,
but left their own habitation, he hath reserved in everlasting
126 chains under darkness unto the judgment of the great
day.
NOTE:
The term “aidios” conveys the idea of everlasting or eternal,
however, it can be applied to items that had a beginning and
did not always exist, such as the chains that keep fallen
angels in the darkness of the abyss. These chains did not
always exist, nor did the angels, nor were the angels always
in such chains. Consequently, this Greek term would not necessarily
constitute proof that God existed perpetually into the past.
104 aei
“perpetually,
incessantly…invariably, at any and every time”
2
Corinthians 4:11 For we which live are alway 104 delivered
unto death for Jesus’ sake, that the life also of Jesus
might be made manifest in our mortal flesh.
NOTE:
The term “aei” refers to “perpetually” in the sense of frequency
but it does not necessarily convey perpetual existence into
the past. In the example, it is applied to the persecution
of the Christians unto death, a phenomenon that only began
at a certain point. Consequently, this Greek term would not
necessarily constitute proof that God existed perpetually
into the past.
Focus
on Proverbs 8
The
survey above focused primarily on Hebrew and Greek terms that
do not inherently or automatically convey eternal past existence
despite the fact that many of these terms do inherently convey
great durations of time and even eternal existence into the
future. The failure of such words to inherently or automatically
indicate that God existed eternally into the past largely
deprives the Modalist of any statement that would declare
one figure of God uniquely to be eternal and uncreated. As
we will see below, the remaining proofs for God’s uncreated,
eternal past existence pose problems for Modalism because
the statements apply specifically to the persons known as
the angel of YHWH and the Spirit of YHWH, making them eternal
and uncreated rather than finite or created extensions of
YHWH. However, in the absence of passages that declare only
one figure of YHWH to be uniquely uncreated, Modalism might
turn to a few passages as indicators that other figures of
YHWH are created. For these reasons, in this section we will
turn our attention to Proverbs 8 and Micah 5, two critical
passages on this issue. We will start with Proverbs 8.
During
our survey, we promised to return to Proverbs 8 and address
the reasons why it cannot be understood as an account of the
creation of the Word or the Spirit of God. The central problem
involves the simple fact that this passage is poetic personification,
not a literal narrative recounting of history surrounding
an actual sentient being known as “wisdom.” There are several
indicators of this fact.
First,
if we are to understand wisdom here as an actual sentient
being rather than a mere personification of a virtue, then
we would have to conclude that “prudence” is also a sentient
being that dwells with wisdom (Proverbs 8:12).
Proverbs
8:12 I wisdom dwell with prudence, and find out
knowledge of witty inventions.
Second,
according to similar statements in Proverbs 4:5-13, particularly
verse 13, we’d also have to include that “instruction” is
another sentient entity alongside wisdom and prudence.
Proverbs
4:5 Get wisdom, get understanding: forget it
not; neither decline from the words of my mouth. 6 Forsake
her not, and she shall preserve thee: love her,
and she shall keep thee. 7 Wisdom is the principal
thing; therefore get wisdom: and with all thy getting
get understanding. 8 Exalt her, and she shall promote thee:
she shall bring thee to honour, when thou dost embrace
her. 9 She shall give to thine head an ornament
of grace: a crown of glory shall she deliver to thee. 10
Hear, O my son, and receive my sayings; and the years of thy
life shall be many. 11 I have taught thee in the way of wisdom;
I have led thee in right paths. 12 When thou goest, thy steps
shall not be straitened; and when thou runnest, thou shalt
not stumble. 13 Take fast hold of instruction; let her
not go: keep her; for she is thy life.
Third,
if this passage were literally recounting the coming into
existence of wisdom, then we would have to conclude that prior
to this point in time God did not have wisdom. Fourth, since
verse 14 states that this being known as wisdom “is” also
“understanding,” we’d have to conclude that prior to its creation,
God didn’t have understanding either. Fifth, since chapter
2:1-4 similarly identifies wisdom as “knowledge” also, we’d
have to conclude that prior to its creation, God didn’t have
knowledge.
Proverbs
2:1 My son, if thou wilt receive my words, and hide my
commandments with thee; 2 So that thou incline thine ear
unto wisdom, and apply thine heart to understanding;
3 Yea, if thou criest after knowledge, and liftest
up thy voice for understanding; 4 If thou seekest
her as silver, and searchest for her as for hid treasures…
Sixth,
Proverbs 9:4 states that wisdom has maidservants that are
sent out to invite men, who would also have to be interpreted
as real sentient beings.
Proverbs
9:1 Wisdom hath builded her house, she hath
hewn out her seven pillars: 2 She hath killed her
beasts; she hath mingled her wine; she hath
also furnished her table. 3 She hath sent forth
her maidens: she crieth upon the highest places of
the city, 4 Whoso is simple, let him turn in hither:
as for him that wanteth understanding, she saith
to him…
Seventh,
Proverbs 8 makes it clear that wisdom is being depicted as
a woman. Verses 1-3 begin by repeatedly establishing this
gender identification.
Proverbs
8:1 Doth not wisdom cry? and understanding put forth her
voice? 2 She standeth in the top of high places, by the
way in the places of the paths. 3 She crieth at the gates,
at the entry of the city, at the coming in at the doors…
Moreover,
chapters 1:20-21, 2:1-4, 3:13-15, 4:5-13, 5:4, and 7:4 all
establish early on that wisdom (who is also understanding
and knowledge) is being described as a female.
Proverbs
1:20 Wisdom crieth without; she uttereth her voice
in the streets: 21 She crieth in the chief place
of concourse, in the openings of the gates: in the city
she uttereth her words, saying…
Proverbs
2:1 My son, if thou wilt receive my words, and hide my
commandments with thee; 2 So that thou incline thine ear
unto wisdom, and apply thine heart to understanding;
3 Yea, if thou criest after knowledge, and liftest
up thy voice for understanding; 4 If thou seekest
her as silver, and searchest for her as for hid treasures…
Proverbs
3:13 Happy is the man that findeth wisdom,
and the man that getteth understanding. 14 For
the merchandise of it is better than the merchandise
of silver, and the gain thereof than fine gold. 15 She
is more precious than rubies: and all the things
thou canst desire are not to be compared unto her. 16
Length of days is in her right hand; and
in her left hand riches and honour. 17 Her ways
are ways of pleasantness, and all her paths are
peace. 18 She is a tree of life to them that
lay hold upon her: and happy is every one that
retaineth her. 19 The LORD by wisdom hath founded
the earth; by understanding hath he established the
heavens. 20 By his knowledge the depths are broken
up, and the clouds drop down the dew.
Proverbs
4:5 Get wisdom, get understanding: forget it
not; neither decline from the words of my mouth. 6 Forsake
her not, and she shall preserve thee: love her,
and she shall keep thee. 7 Wisdom is the principal
thing; therefore get wisdom: and with all thy getting
get understanding. 8 Exalt her, and she shall promote thee:
she shall bring thee to honour, when thou dost embrace
her. 9 She shall give to thine head an ornament
of grace: a crown of glory shall she deliver to thee. 10
Hear, O my son, and receive my sayings; and the years of thy
life shall be many. 11 I have taught thee in the way of wisdom;
I have led thee in right paths. 12 When thou goest, thy steps
shall not be straitened; and when thou runnest, thou shalt
not stumble. 13 Take fast hold of instruction; let her
not go: keep her; for she is thy life.
Proverbs
5:4 Say unto wisdom, Thou art my sister;
and call understanding thy kinswoman:
Likewise,
chapter 9:1-4, again states describes wisdom as female.
Proverbs
9:1 Wisdom hath builded her house, she hath
hewn out her seven pillars: 2 She hath killed her
beasts; she hath mingled her wine; she hath
also furnished her table. 3 She hath sent forth
her maidens: she crieth upon the highest places of
the city, 4 Whoso is simple, let him turn in hither:
as for him that wanteth understanding, she saith
to him…
This
is extremely important since both the Word and the Spirit
are referred to using the male gender in the Old and the New
Testament. (Not to mention that suggesting the Word was a
female entity who was later incarnated as a human male raises
even more perverse implications.) Consequently, the coming
into being of wisdom here cannot be interpreted in any way
as a reference to the Word or the Spirit and we would still
be without any indications that the Word or the Spirit came
into being at some point.
Ultimately,
since God cannot truly have been without wisdom, knowledge,
or understanding at any point and since wisdom is described
as a female while both the Word and the Spirit are identified
as male, Proverbs 8 simply cannot be interpreted as an account
of the creation of the Word or the Spirit. Instead, it should
be understood as poetic personification used to compare the
desirableness of wisdom and understanding in terms of the
desirableness of women. In fact, the comparison of wisdom
over the desirableness of women occurs throughout these chapters
and even later in Proverbs (Proverbs 2:16-19, 5:3-8, 18-21,
6:23-32, 7:5-27, 9:13-18, 22:14, 23:33).
Proverbs
2:16 To deliver thee from the strange woman, even
from the stranger 05237 which flattereth with her
words; 17 Which forsaketh the guide of her youth, and
forgetteth the covenant of her God. 18 For her house inclineth
unto death, and her paths unto the dead. 19 None that
go unto her return again, neither take they hold of the paths
of life.
Proverbs
5:3 For the lips of a strange woman drop as
an honeycomb, and her mouth is smoother than oil: 4
But her end is bitter as wormwood, sharp as a twoedged sword. 5
Her feet go down to death; her steps take hold on hell.
6 Lest thou shouldest ponder the path of life, her ways are
moveable, that thou canst not know them. 7 Hear
me now therefore, O ye children, and depart not from the words
of my mouth. 8 Remove thy way far from her, and come not
nigh the door of her house… 18 Let thy fountain be blessed:
and rejoice with the wife of thy youth. 19 Let her be as
the loving hind and pleasant roe; let her breasts satisfy
thee at all times; and be thou ravished always with her love.
20 And why wilt thou, my son, be ravished with a strange
woman, and embrace the bosom of a stranger 05237? 21 For
the ways of man are before the eyes of the LORD, and
he pondereth all his goings.
Proverbs
6:23 For the commandment is a lamp; and the law
is light; and reproofs of instruction are the
way of life: 24 To keep thee from the evil woman, from
the flattery of the tongue of a strange woman 05237. 25
Lust not after her beauty in thine heart; neither
let her take thee with her eyelids. 26 For by means of
a whorish woman a man is brought to a piece of bread:
and the adulteress will hunt for the precious life. 27
Can a man take fire in his bosom, and his clothes not be burned?
28 Can one go upon hot coals, and his feet not be burned?
29 So he that goeth in to his neighbour’s wife; whosoever
toucheth her shall not be innocent. 30 Men do not
despise a thief, if he steal to satisfy his soul when he is
hungry; 31 But if he be found, he shall restore sevenfold;
he shall give all the substance of his house. 32 But
whoso committeth adultery with a woman lacketh understanding:
he that doeth it destroyeth his own soul.
Proverbs
7: 5 That they may keep thee from the strange woman,
from the stranger 05237 which flattereth with her words.
6 For at the window of my house I looked through my casement,
7 And beheld among the simple ones, I discerned among the
youths, a young man void of understanding, 8 Passing through
the street near her corner; and he went the way to her house,
9 In the twilight, in the evening, in the black and dark night:
10 And, behold, there met him a woman with the attire
of an harlot, and subtil of heart. 11 (She is loud
and stubborn; her feet abide not in her house: 12 Now is
she without, now in the streets, and lieth in wait at
every corner.) 13 So she caught him, and kissed him, and
with an impudent face said unto him, 14 I have peace
offerings with me; this day have I payed my vows. 15 Therefore
came I forth to meet thee, diligently to seek thy face, and
I have found thee. 16 I have decked my bed with coverings
of tapestry, with carved works, with fine linen of
Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon.
18 Come, let us take our fill of love until the morning: let
us solace ourselves with loves. 19 For the goodman is
not at home, he is gone a long journey: 20 He hath taken a
bag of money with him, and will come home at the day
appointed. 21 With her much fair speech she caused him to
yield, with the flattering of her lips she forced him. 22
He goeth after her straightway, as an ox goeth to the slaughter,
or as a fool to the correction of the stocks; 23 Till a dart
strike through his liver; as a bird hasteth to the snare,
and knoweth not that it is for his life. 24 Hearken
unto me now therefore, O ye children, and attend to the words
of my mouth. 25 Let not thine heart decline to her
ways, go not astray in her paths. 26 For she hath cast
down many wounded: yea, many strong men have been
slain by her. 27 Her house is the way to hell,
going down to the chambers of death.
Proverbs
9:13 A foolish woman is clamorous: she is
simple, and knoweth nothing. 14 For she sitteth at the
door of her house, on a seat in the high places of the city,
15 To call passengers who go right on their ways: 16 Whoso
is simple, let him turn in hither: and as for
him that wanteth understanding, she saith to him, 17 Stolen
waters are sweet, and bread eaten in secret is pleasant.
18 But he knoweth not that the dead are there; and
that her guests are in the depths of hell.
Proverbs
22:14 The mouth of strange women is a deep pit:
he that is abhorred of the LORD shall fall therein.
Proverbs
23:33 Thine eyes shall behold strange women, and
thine heart shall utter perverse things.
In
the contrast present in these chapters, we understand why
wisdom is being personified here, not because wisdom is an
actual sentient being, but in order to compare the desirableness
of wisdom to something men understood very well, the desirableness
of women. Furthermore, the book of Proverbs is attributed
to Solomon.
Proverbs
1:1 The proverbs of Solomon the son of David, king
of Israel; 2 To know wisdom and instruction; to perceive
the words of understanding; 3 To receive the instruction
of wisdom, justice, and judgment, and equity; 4 To give subtilty
to the simple, to the young man knowledge and discretion.
This
contrast between wisdom and the desirableness of ungodly women
was one of the principle struggles in King Solomon’s life
who was known for both his wisdom and for his waywardness
with strange women. Even the word for “strange women” (used
in 1 Kings 11:1) to describe Solomon’s wives is identical
to the word used often throughout Proverbs. (This can be seen
from the Strong’s Concordance numbers denoted in the passages
above and below.)
1
Kings 4:29 And God gave Solomon wisdom and understanding
exceeding much, and largeness of heart, even as the
sand that is on the sea shore.
1
Kings 11:1 But king Solomon loved many strange 05237
women, together with the daughter of Pharaoh, women of
the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
2 Of the nations concerning which the LORD said unto
the children of Israel, Ye shall not go in to them, neither
shall they come in unto you: for surely they will turn
away your heart after their gods: Solomon clave unto these
in love. 3 And he had seven hundred wives, princesses,
and three hundred concubines: and his wives turned away his
heart. 4 For it came to pass, when Solomon was old, that
his wives turned away his heart after other gods: and
his heart was not perfect with the LORD his God, as was
the heart of David his father.
Since
Solomon is announced in Proverbs 1:1 as the author of these
chapters, it is necessary that we understand his reference
to wisdom as a woman in terms of his own struggles with the
desirableness of women in general. To ignore this and instead
conclude that Proverbs was intended to narrate the creation
of an actual sentient feminine being known as wisdom is plain
error. As such, Proverbs 8 is neither describing nor providing
any basis for the idea that the Word or the Spirit might have
been created.
Focus
on Micah 5
In
our previous section, we saw that Proverbs 8 simply cannot
and does not in any way refer to the creation of the angel
of YHWH (the Word of YHWH) or even the Spirit of YHWH but
must be regarded strictly as fictitious personification of
the mental attribute known as wisdom. Consequently, the task
of analyzing Micah 5 remains.
In
Micah 5:2, we arrive at the critical assertion, which states
concerning the Messiah (the “ruler in Israel” from David’s
birthplace of Bethlehem), that his “goings forth have been
from of old.”
Micah
5:2 But thou, Bethlehem Ephratah, though thou be
little among the thousands of Judah, yet out of thee
shall he come forth 03318 unto me that is to
be ruler in Israel; whose goings forth 04163 have
been from of old 06924, from everlasting 03117 05769.
The
Hebrew term for old here is “qedem” (Strong’s No. 06924),
which we have seen already in our survey. As we noted before,
it can be applied to items with a finite past, such as the
days of David and Asaph, in Nehemiah 12:46, which certainly
did not exist uncreated into eternity past.
Nehemiah
12:46 For in the days of David and Asaph of
old 06924 there were chief of the singers, and
songs of praise and thanksgiving unto God.
But
more important than “qedem” is the Hebrew word for “goings
forth,” which is “mowtsa’ah” (Strong’s No. 04163). Here is
its definition.
04163
mowtsa’ah
from
04161; TWOT-893d; n f
AV-draught
house 1, goings forth 1; 2
1)
origin, place of going out from
1a)
origin
1b)
places of going out to or from
1b1)
privy
The
first item of note from this definition is that “mowtsa’ah”
can mean “origin.” And herein lies the Modalist objection,
and the Arian objection as well. Whether the Messiah is regarded
as extension of God’s being or as a separate being, the basic
argument is the claim that by using “mowtsa’ah,” Micah 5:2
is asserting that the Messiah had a point of origin. He originated
at some point. He was created.
However,
given what we have already seen concerning the history of
the angel of YHWH we need to examine this claim further. First,
as we noted a moment ago, “qedem” is the Hebrew word for “ancient”
and here it is being used to denote time periods long ago
from the point of view of Micah’s day. Second, from the definition
above, we can see that “mowtsa’ah” only occurs twice in the
entire Old Testament, once here in Micah 5 where it is translated
“goings forth” and once more in 2 Kings 10:27, where it is
translated quite differently as “draught house.”
2
Kings 10:27 And they brake down the image of Baal, and
brake down the house of Baal, and made it a draught house
04163 unto this day.
The
difference between these two translations of the same word
is drastic and it requires explanation. And so, we have to
delve still deeper into the meaning of this word.
Third,
we note from the definition above that although “mowtsa’ah”
only appears twice in the entire Old Testament, “mowtsa’ah”
is itself the derivative of another word, “mowtsa” (Strong’s
No. 04161, noted in the second line of the definition above).
“Mowtsa” occurs a total of 27 times in the Old Testament,
which provides much more insight into its own meaning and
into the meaning of its derivative “mowtsa’ah.” Below is the
definition for “mowtsa.” Notice first of all that unlike “mowtsa’ah,”
this root word does not convey the idea of “origin” at all.
Instead, “mowtsa” simply means the general “act or place of
going out or forth.”
04161 mowtsa’
from
03318; TWOT-893c; n m
AV-go
out 7, go forth 5, spring 3, brought 2, watersprings + 04325
2, bud 1, east 1, outgoings 1, proceeded 1, proceedeth 1,
vein 1, come out 1, watercourse 1; 27
1)
act or place of going out or forth, issue, export,
source, spring
1a)
a going forth
1a1)
rising (sun), going forth of a command
1a2)
goings forth, those going forth
1a3)
way out, exit
1b)
that which goes forth
1b1)
utterance
1b2)
export
1c)
place of going forth
1c1)
source or spring (of water)
1c2)
place of departure
1c3)
east (of sun)
1c4)
mine (of silver)
Fourth,
Hosea 6 applies “mowtsa” directly to YHWH himself by name,
in which case it clearly cannot and does not mean that YHWH
God had an origin or was created.
Hosea
6:1 Come, and let us return unto the LORD: for he hath
torn, and he will heal us; he hath smitten, and he will bind
us up. 2 After two days will he revive us: in the third day
he will raise us up, and we shall live in his sight. 3 Then
shall we know, if we follow on to know the LORD:
his going forth 04161 is prepared as the morning; and
he shall come 0935 unto us as the rain, as the
latter and former rain unto the earth.
Fifth,
as can be seen in Hosea 6:3, the use of “mowtsa” with regard
to YHWH is a reference to his coming to his people. In other
words, it is a reference to his “going forth” in the sense
of his movement or traveling, not in the sense of originating
or coming into being. (Incidentally, here again we see that
the New Testament teaching that God would dwell with his people
is really originally an Old Testament teaching.) And since
the application of “mowtsa” to YHWH himself does not and cannot
be understood to refer to him originating at some time, the
application of the derivative word “mowtsa’ah” to the Messiah
should likewise not be interpreted as a reference to the Messiah
originating or being created at some time.
Sixth,
from other passages where “mowtsa” is used, we can see that
this term likewise generally conveys the idea of journeys
back and forth. In Ezekiel 12:4, for example, “mowtsa” is
used to refer to those who “go forth” from their home into
captivity.
Ezekiel
12:4 Then shalt thou bring forth thy stuff by day in their
sight, as stuff for removing: and thou shalt go forth at even
in their sight, as they that go forth 04161 into captivity.
Similarly,
in Numbers 33, Moses records the “goings out” of the people
of Israel. The word for “goings out” is “mowtsa” and the context
clearly demonstrates that it is a reference to “journeys”
or travels.
Numbers
33:2 And Moses wrote their goings out 04161 according
to their journeys by the commandment of the LORD: and
these are their journeys according to their goings
out 04161.
Seventh,
this meaning of “mowtsa’ah” in the sense of a journey or movement
explains the divergent translations of “mowtsa’ah” as “goings
forth” in Micah 5:2 and as “draught house” in 2 Kings 10.
In both passages, “mowtsa’ah” conveys the concept of going
from one location to another. In 2 Kings 10, it refers to
the water coming from the house outward. In Micah 5:2, it
refers to the Messiah’s ancient travels from heaven out over
the earth. Consequently, although translated obscurely, the
second usage of “mowtsa’ah” in 2 Kings 10 does inform us of
how this word is meant in Micah 5:2 concerning the Messiah.
Like its root word “mowtsa,” which describes YHWH’s coming
to his people, “mowtsa’ah” simply describes the Messiah’s
ancient comings and goings as he visited and interacted with
men. It does not in any way convey that the Messiah originated
or was created at some point in time. But it does at least
strongly hint that the one who would be Israel’s Messiah,
would be the same figure who came to and spoke with the patriarchs
and the people of Israel in old times, the angel of YHWH.