In Jude 4, we read that Jesus Christ (I am aware of variant readings and interpretations) is "our only Owner and Lord" (TON MONON DESPOTHN KAI KURION hHMWN).
If Jesus is the proper referent discussed in this passage, then Jude's use of "only" may seem somewhat problematic since (as subordinationists generally understand the matter) Jesus is not the "only" Lord for Christians.
Assuming a subordinationist understanding of matters, I would like to ask whether the word "only" excludes others from serving as lords for Christian followers of Jesus. In other words, does MONOS have to mean that there is no other Lord for the Christian congregation but Jesus Christ? I think the question is fitting in light of what Revelation 15:4 says about God:
TIS OU MH FOBHQHi KURIE KAI DOXASEI TO ONOMA SOU hOTI MONOS hOSIOS
Yet we also read that an "overseer" (TON EPISKOPON) must be hOSION (Titus 1:8). Furthermore, Christians are exhorted to lift up "holy hands" (hOSIOUS XEIRAS) in prayer to God (1 Ti 2:8).
So it seems that the doxological exclamation MONOS hOSIOS (in Revelation 15:4) does not mean others cannot be hOSIOS or possess the quality of hOSIOTHS.
For the record, one dictionary defines the English word "only" in this way:
"unquestionably the best--PEERLESS; alone in its class or kind: SOLE <an only child>"
So Jehovah's quality of holiness that belongs to him alone can be understood in more than one sense. Compare 1 Samuel 2:2.
10 comments:
Great post, "only" (like "all") is usually relative.
Mark 10:18 also affirms that "only" God is good, but the Bible also tells us that Baranabas was a 'good' man (Acts 11:24). I think the fact that God alone is holy in Revelation 15:4 is to be understood in the absolute sense in that the very next phrase in this verse concerns itself with worship. Holiness (and goodness) is applied unto others, but God alone is to be worshiped because He alone is absolutely holy.
Roman: thanks my friend. I didn't reference BDAG but I think it has some helpful data on the subject too.
FR: Great point about distinguishing God's absolute holiness from the relative holiness of creatures. It seems that any holiness we have is also derivative, not inherent, since it issues from our Creator Jehovah.
In the Bible, God is also called wise alone.
God is called wise alone (Romans 16:27) and this wisdom He possesses is an attribute of His for which He is worshiped (Revelation 7:12). But this "aloneness" also encompasses the Lord Jesus (Revelation 5:12).
Very few scholars make the point that none of the creatures in Revelation 5 ever worship the Lamb. They praise and honor him, but no mention of worship.
Plenty of scholars affirm the worship of the Lamb in Revelation 5. And others point out the attributes mentioned in Revelation 5:12 are in reference to Jesus which proves He is God. More can be supplied if need be.
New International Dictionary of New Testament Theology (NIDNTT): He who sits upon the throne is worthy to receive glory, honour and power, for he has created all things and they owe their existence to his will (4:11). This worship of every creature (ktisma) belongs (5:13) not only to him, but also the Lamb (a metaphor for the crucified and exalted One) (1:386, Creation, H. H. Esser).
Mounce's Complete Expository Dictionary of Old and New Testament Words: Those who worship God and the Lamb ascribe power to them (Rev. 4:11; 5:12; 7:12; 19:1) (Power, page 526).
Thayer's Greek-English Lexicon of the New Testament: supreme intelligence, such as belongs to God: Rev. 7:12, also to Christ, exalted to God's right hand, Rev. 5:12 (sophia, page 582).
You're correct that many scholars make this claim. However, I disagree with their explanations. See the work of Maurice Casey.
What work would that be in which his explanation would overthrow what so many have asserted?
I'm not saying that Casey's view overthrows what other scholars have claimed: it would take more than that to subvert their assertions, but it's good to be aware of scholars that read accounts differently.
After noting that the Christusbild constructed of the Lamb in Rev. 5:13-14 "almost approaches deity," P.M. Casey provides these enlightening comments:
"This is almost heavenly worship, but it does not have to be perceived as such. Here, as always, the lamb is carefully distinguished from God, and he is not said to be divine. He does have other exalted functions. It is as a lamb that Jesus is victorious over the kings of the earth (17.14), and he shepherds the victorious martyrs (7.17) . . . Yet God is precisely what this figure is not, and this illustrates the social nature of the restraining factor of monotheism" (P.M. Casey, From Jewish Prophet to Gentile God, page 142).
See https://fosterheologicalreflections.blogspot.com/2015/09/bowing-down-to-lamb-in-revelation-5.html
Thanks for citing Casey. I don't agree with him, but thank you for the information.
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