Calling

In this chapter, I investigate the meaning of the biblical term “calling.” To understand its importance, we must recognize that it often reflects two-way communication between distinct individuals, a summons to action, or an identification of someone for a special purpose. Below are scriptural examples categorized to help us appreciate the depth of this concept:

1. Call to Relationship and Communication

Genesis 3:9 — “Jehovah God kept calling to the man and saying to him: ‘Where are you?’”
Exodus 3:4 — “When Jehovah saw that he went over to look, God called to him out of the thornbush and said: ‘Moses! Moses!’ He said: ‘Here I am.’”
1 Samuel 3:4 — “Jehovah then called Samuel. He answered: ‘Here I am.’”
Psalm 4:3 — “Jehovah will hear when I call to him.”
Psalm 50:15 — “Call on me in the day of distress. I will rescue you, and you will glorify me.”
Psalm 91:15 — “He will call to me, and I will answer him. I will be with him in distress. I will rescue him and glorify him.”
Isaiah 55:6 — “Search for Jehovah while he may be found. Call to him while he is near.”
Jeremiah 33:3 — “Call to me, and I will answer you and readily tell you great and incomprehensible things that you have not known.”
Zechariah 13:9 — “They will call on my name, and I will answer them. I will say, ‘They are my people,’ and they will say, ‘Jehovah is our God.’”
Joel 2:32 — “Everyone who calls on the name of Jehovah will be saved.”
Acts 2:21 — “Everyone who calls on the name of Jehovah will be saved.”
Romans 10:13 — “Everyone who calls on the name of Jehovah will be saved.”

2. Call to Identity and Belonging

Proverbs 16:21 — “The wise in heart will be called understanding, and the one kind in speech adds persuasiveness.”
Isaiah 41:9 — “You, whom I took from the ends of the earth, from its remotest parts I called you.”
Isaiah 43:1 — “I have called you by your name. You belong to me.”
Jeremiah 1:5 — “Before I formed you in the womb I knew you, and before you were born I sanctified you. I made you a prophet to the nations.”
Matthew 22:14 — “For many are called, but few are chosen.”
John 10:3 — “The sheep listen to his voice. He calls his own sheep by name and leads them out.”
Romans 8:28 — “We know that God makes all his works cooperate together for the good of those who love God, those who are called according to his purpose.”
1 Corinthians 1:9 — “God is faithful, by whom you were called into fellowship with his Son, Jesus Christ our Lord.”
1 Peter 2:9 — “You are a chosen race, a royal priesthood, a holy nation, a people for special possession, so that you may declare the praises of the One who called you out of darkness into his wonderful light.”

3. Call to Action and Response

Isaiah 6:8 — “Then I heard the voice of Jehovah saying: ‘Whom shall I send, and who will go for us?’ And I said: ‘Here I am! Send me!’”
Matthew 4:21 — “Going on from there, he saw two other brothers, James the son of Zebedee and his brother John. They were in the boat with Zebedee their father, mending their nets, and he called them.”
Matthew 9:13 — “Go, then, and learn what this means: ‘I want mercy, and not sacrifice.’ For I came to call, not righteous people, but sinners.”
Matthew 20:32 — “Jesus stopped, called them, and said: ‘What do you want me to do for you?’”
Mark 1:20 — “At once he called them, and they left their father Zebedee in the boat with the hired men and followed him.”
Mark 3:13 — “He ascended a mountain and called to him those he wanted, and they went to him.”
Mark 8:34 — “He called the crowd to him with his disciples and said to them: ‘If anyone wants to come after me, let him disown himself and pick up his torture stake and keep following me.’”
Luke 5:32 — “I have come to call, not righteous persons, but sinners to repentance.”
Luke 6:13 — “When day came, he called his disciples to him and chose from among them 12, whom he also named apostles.”
John 1:48 — “Nathanael said to him: ‘How do you know me?’ Jesus answered him: ‘Before Philip called you, while you were under the fig tree, I saw you.’”
John 11:28 — “After saying this, she went off and called Mary her sister, saying privately: ‘The Teacher is here and is calling you.’”
Acts 13:2 — “As they were ministering to Jehovah and fasting, the holy spirit said: ‘Set aside for me Barnabas and Saul for the work to which I have called them.’”
Galatians 1:15 — “But when God, who separated me from my mother’s womb and called me through his undeserved kindness, thought good.”

4. Calling According to Purpose

Romans 9:24 — “We are the ones he called not only from among Jews but also from among nations.”
1 Corinthians 7:20 — “In whatever state each one was called, let him remain in it.”
Galatians 5:13 — “You were called to freedom, brothers.”
Ephesians 1:18 — “That you may know to what hope he called you.”
Ephesians 4:1 — “I urge you to walk worthily of the calling with which you were called.”
Ephesians 4:4 — “One body, one spirit, one hope to which you were called.”
Colossians 3:15 — “You were called to peace in one body.”
1 Thessalonians 2:12 — “God is calling you to his kingdom and glory.”
2 Thessalonians 2:14 — “He called you through the good news.”
2 Timothy 1:9 — “He saved us and called us with a holy calling.”
Hebrews 3:1 — “You who are partakers of the heavenly calling.”
1 Peter 5:10 — “He called you to his everlasting glory in union with Christ.”
2 Peter 1:10 — “Make your calling and choosing sure.”
Mark 11:17— ‘My house will be called a house of prayer for all the nations’?

These scriptures give a multifaceted view of how “calling” functions in the Bible—whether as a divine summons, a relational invitation, a designation of belonging, or a commissioning for purposeful action.

Lexington Trip – July 2, 2025: A Calling to See the Purpose. Meeting Toby

On July 2, 2025, I had to travel to Lexington for work. Just a week earlier, during our circuit overseer’s visit, we were reminded of Paul’s sobering words: “The way I am running is not aimlessly; the way I am aiming my blows is so as not to be striking the air.” —1 Corinthians 9:26. That morning, I woke up and prayed to Jehovah, asking Him to give meaning to this trip. It's only about an hour and a half each way—not far, but in today’s busy world, even that can feel like wasted time if it’s not filled with purpose. And purpose is something I want all my time to be filled with. All of us—especially those called to do God’s will—long to be responsive to that calling. One of the best definitions I’ve found is this: “You are a chosen people, a royal priesthood, a holy nation, a people for special possession, so that you should declare abroad the excellencies of the One who called you out of darkness into His wonderful light.” —1 Peter 2:9. And “beautiful” is exactly what I experienced that day.

I met a man named Toby. He shared with me his story of accepting Jesus as his Savior, and I was struck by the sincerity of his faith. His transformation was clear evidence of the holy spirit’s involvement in his life. Beyond his words, I could see and hear in the way he thought and spoke that he was blessed with the mind of Christ. I shared with him a link to this book. And now, just three days later—on the morning of July 7—I found myself re-reading the first chapter of 1 Corinthians. One verse held my attention: “To you who have been sanctified in union with Christ Jesus, called to be holy ones, together with all those everywhere who are calling on the name of our Lord Jesus Christ, their Lord and ours.” —1 Corinthians 1:2

This is one of those moments when the anointing of the holy spirit becomes evident—it fixes your mind on everything related to your calling. In this case, it was the phrase: “calling on the name of our Lord Jesus Christ.” My thoughts went immediately back to Toby.

When we briefly shared our stories, we both felt a bond of Christian fellowship. But we also felt a gentle tension—not conflict, but doctrinal or conceptual tension, born from differing spiritual paths. Toby has been calling on Jesus’ name for 21 years. I’ve been calling on Jehovah’s name for 30. We have both received blessings through our respective paths.

That contrast brought to mind Jesus’ words in Matthew 12:33: “Either you make the tree fine and its fruit fine, or make the tree rotten and its fruit rotten, for by its fruit the tree is known.” Both of us are called to examine one another’s fruits, and if the fruits are good, then the tree must be fine.

A Moment of Truth: The Spirit, the Miracle, and the Line We Must Not Cross

There are moments in a person’s life—often few, sometimes only one—when truth presents itself with such clarity that how we respond leaves a lasting mark on our soul. One such moment occurred during Jesus’ earthly ministry when he healed a man possessed by a demon, blind and unable to speak. By expelling the demon, Jesus restored both the man’s sight and his speech. (Matthew 12:22) The people were amazed. The air was filled with a sense of awe, and a ripple of hope spread among the crowd. They asked, “May this not perhaps be the Son of David?” (v. 23) They were considering the possibility that this was the promised Messiah. But not everyone rejoiced. Some reacted with suspicion, fear, and envy. The Pharisees—religious leaders who felt their authority threatened—dismissed the miracle entirely. They accused Jesus of performing it through the power of Beelzebub, the prince of demons.

It is in this context that Jesus uttered some of the most sobering words ever recorded: “Every kingdom divided against itself comes to ruin… If Satan expels Satan, he has become divided against himself; how, then, will his kingdom stand? … But if it is by means of God’s spirit that I expel the demons, the Kingdom of God has really overtaken you.”—Matthew 12:25–28. He laid out a spiritual logic so clear that even a child could follow it. Why would Satan undermine his own work by casting out demons? Such a suggestion was absurd—and dangerous. Jesus then drew a line. On one side was blasphemy that could be forgiven, even against himself as the Son of man. On the other side was blasphemy against the holy spirit—assigning evil to what was clearly the work of God’s spirit—which he warned would not be forgiven in this system of things nor in the one to come. (v. 31–32) “Either you make the tree fine and its fruit fine or make the tree rotten and its fruit rotten, for by its fruit the tree is known.”—Matthew 12:33. That moment was a spiritual test—not just for the Pharisees, but for all present. It wasn’t just a test of belief but of spiritual discernment, courage, and humility. Would they have the honesty to see God’s hand in the miracle? Or would they protect their pride, tradition, and control at the cost of truth?

What is remarkable is that after this confrontation, the Gospels do not record any Pharisees repeating this same accusation. The warning must have hit hard. They may have continued to oppose Jesus, but they dared not again say that he worked by the power of demons. That line, once exposed, terrified them.

That Same Line Today

Now consider this: Jesus’ generation was not the last to face such a moment. It wasn’t just about them. The spirit still speaks. The holy spirit still works. Miracles—whether of healing, transformation, reconciliation, or truth being spoken boldly—are still happening.

I believe with all my heart that we are living in times when Jehovah is speaking again, through his Word and through the living faith of those guided by Christ’s spirit. But as in Jesus’ day, when truth rises, opposition follows. And when spiritual fruit appears, so do the critics, accusing what is good of being evil, what is spirit-led of being misguided or manipulative.

That’s why I, together with others who walk with in faith, feel the weight of a similar choice. Not only do we witness changes in our own hearts, but we observe the fruit of others—peace where there was anxiety, clarity where there was confusion, light where there was darkness. We must ask: Are these things from Jehovah’s spirit, through Christ? Or are we allowing ourselves to be like those who watched a miracle and called it a trick of the devil? Every generation is given the chance to judge the tree by its fruit.

Gathering or Scattering?

Jesus said: “Whoever is not on my side is against me, and whoever does not gather with me scatters.” (Matthew 12:30)

This is not a passive statement. Neutrality is not possible in spiritual matters of truth. The spirit either draws us toward Christ—or we resist it, knowingly or not. And that resistance, if hardened long enough, can lead us into the danger zone Jesus warned about.

This isn't a call to rash judgment or religious fanaticism. It’s a call to careful, prayerful discernment. When you witness a change in someone’s life—when they begin speaking truth, loving their enemies, turning from sin, growing in courage and humility—ask yourself: Where is that coming from? What spirit is producing that fruit? If it is from Jehovah’s spirit, working through Jesus Christ, then be very careful not to slander it.

The Spirit Is Still Speaking

The truth is, we are not judges of the world. But we are responsible for our own judgment—what we choose to see, acknowledge, and call by its true name. Some of us, like Toby and I, have seen too much fruit to deny the root. We know we are walking in something real. And when others start waking up to that same light, it’s no time to call it darkness.

There is still time. Time to listen. Time to ask Jehovah for insight. Time to acknowledge Jesus as the one through whom the holy spirit operates—and the one who helps us discern it rightly. As Jesus said: “Let the one who has ears listen.”—Matthew 11:15

Sharing in the Accusation—Sharing in the Vindication

Once Jesus experienced such a harsh accusation—that he expelled demons by the power of Beelzebub—he did not shield his followers from the reality that they too would face similar slander. Instead, he prepared them with sober words:

“A student is not above his teacher, nor a slave above his master. It is enough for the student to become as his teacher, and the slave as his master. If people have called the master of the house Be·elʹze·bub, how much more those of his household?” —Matthew 10:24–25

That last verse also contains the Greek word ἐπικαλέομαι (epikaleomai), Strong’s #1941—translated “called.” It means to entitle, to invoke (for aid, worship, testimony, or judgment). This term connects the idea of calling on a name with identity, appeal, and testimony. It’s used throughout the New Testament—by Paul, Peter, and Jesus—each time emphasizing the seriousness of that calling and its implications.

When we look into Thayer’s Greek Lexicon, we find five layers of meaning for this word:

To give a name to, or to surname
To be called by someone’s name—i.e., to belong to or be declared as dedicated to someone
To call out against someone as a charge or accusation
To invoke for aid, judgment, or testimony
To call upon in worship or prayer, especially as used Hebraically to mean invoking the name of Jehovah

For Those Who Need the Full Text of Thayer’s Greek Lexicon – Here It Is: 1. to put a name upon, to surname: τινα (Xenophon, Plato, others), Matthew 10:25 G T Tr WH (Rec. ἐκάλεσαν); passive ὁ ἐπικαλούμενος, he who is surnamed, Luke 22:3 R G L; Acts 10:18; Acts 11:13; Acts 12:12; Acts 15:22 R G; also ὅς ἐπικαλεῖται, Acts 10:5, 32; ὁ ἐπικληθείς, Matthew 10:3 (R G); Acts 4:36; Acts 12:25; equivalent to ὅς ἐπεκλήθη, Acts 1:23. Passive with the force of a middle (cf. Winers Grammar, § 38, 3), to permit oneself to be surnamed: Hebrews 11:16; middle with τινα: 1 Peter 1:17 εἰ πατέρα ἐπικαλεῖσθε τόν etc. i. e. if ye call (for yourselves) on him as father, i. e. if ye surname him your father. 2. ἐπικαλεῖται τό ὄνομα τίνος ἐπί τινα, after the Hebrew פ עַל פ... שֵׁם נִקְרָא..., "the name of one is named upon some one, i. e. he is called by his name or declared to be dedicated to him" (cf. Gesenius, Thesaurus iii., p. 1232a): Acts 15:17 from Amos 9:12 (the name referred to is the people of God); James 2:7 (the name οἱ τοῦ Χριστοῦ). 3. τίνι with the accusative of the object; properly, to call something to one (cf. English to cry out upon (or against) one); "to charge something to one as a crime or reproach; to summon one on any charge, prosecute one for a crime; to blame one for, accuse one of" (Aristophanes pax 663; Thucydides 2, 27; 3, 36; Plato, legg. 6, 761 e.; 7, 809 e.; Dio Cass. 36, 28; 40, 41 and often in the orators (cf. under the word κατηγορέω)): εἰ τῷ οἰκοδεσπότῃ Βηλζεβουλ ἐπεκάλεσαν (i. e. accused of commerce with Beelzebul, of receiving his help, cf. Matthew 9:34; Matthew 12:24; Mark 3:22; Luke 11:15), πόσῳ μᾶλλον τοῖς ὀικιακοις αὐτοῦ, Matthew 10:25 L WH marginal reading after Vat. (see 1 above), a reading defended by Rettig in the Studien und Kritiken for 1838, p. 477ff and by Alexander Buttmann (1873) in the same journal for 1860, p. 343, and also in his N. T. Gram. 151 (132); (also by Weiss in Meyer edition 7 at the passage). But this expression (Beelzebul for the help of Beelzebul) is too hard not to be suggestive of the emendation of some ignorant scribe, who took offence because (with the exception of this passage) the enemies of Jesus are nowhere in the Gospels said to have called him by the name of Beelzebul. 4. to call upon (like German anrufen), to invoke; middle, to call upon for oneself, in one's behalf: anyone as a helper, Acts 7:59, where supply τόν κύριον Ἰησοῦν (βοηθόν, Plato, Euthyd., p. 297 c.; Diodorus 5, 79); τινα μάρτυρα, as my witness, 2 Corinthians 1:23 (Plato, legg. 2, 664 c.); as a judge, i. e. to appeal to one, make appeal unto: Καίσαρα, Acts 25:11; Acts 26:32; Acts 28:19; (τόν Σεβαστόν, Acts 25:25); followed by the infinitive passive Acts 25:21 (to be reserved). 5. Hebraistically (like יְהוָה בְּשֵׁם קָרָא to call upon by pronouncing the name of Jehovah, Genesis 4:26; Genesis 12:8; 2 Kings 5:11, etc.; cf. Gesenius, Thesaurus, p. 1231{b} (or his Hebrew Lexicon, under the word קָרָא); an expression finding its explanation in the fact that prayers addressed to God ordinarily began with an invocation of the divine name: Psalm 3:2; Psalm 6:2; Psalm 7:2, etc.) ἐπικαλοῦμαι τό ὄνομα τοῦ κυρίου, I call upon (on my behalf) the name of the Lord, i. e. to invoke, adore, worship, the Lord, i. e. Christ: Acts 2:21 (from Joel 2:32 ()); ; Romans 10:13; 1 Corinthians 1:2; τόν κύριον, Romans 10:12; 2 Timothy 2:22; (often in Greek writings ἐπικαλεῖσθαι τούς Θεούς, as Xenophon, Cyril 7, 1, 35; Plato, Tim., p. 27 c.; Polybius 15, 1, 13).

That variety of meaning opens a field of doctrinal interpretation—some may emphasize different facets of the word, leading to deep theological conclusions. And yet, Paul in 1 Corinthians 1 seems to be addressing exactly this kind of challenge: the division that can occur when people cling to personalities, names, or differing theological starting points. He calls for unity—not uniformity of thought, but unity of purpose and calling.

That’s why I’m sharing below the full chapter of 1 Corinthians 1—for your reference, and perhaps for your own meditation. Paul’s call for spiritual focus, humility, and unity is as relevant now as it was then.

The First to the Corinthians – Chapter 1

Paul, called to be an apostle of Christ Jesus by God’s will, and Sosthenes our brother, to the congregation of God that is in Corinth—to you who have been sanctified in union with Christ Jesus, called to be holy ones, together with all those everywhere who are calling on the name of our Lord Jesus Christ, their Lord and ours: May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

I always thank my God for you in view of the undeserved kindness of God given to you in Christ Jesus, because in everything you have been enriched in him, in full ability to speak and in full knowledge, just as the witness about the Christ has been made firm among you, so that you do not lack in any gift at all while you are eagerly waiting for the revelation of our Lord Jesus Christ. He will also make you firm to the end so that you may be open to no accusation in the day of our Lord Jesus Christ. God is faithful, by whom you were called into fellowship with his Son, Jesus Christ our Lord.

Now I urge you, brothers, through the name of our Lord Jesus Christ, that you should all speak in agreement and that there should be no divisions among you, but that you may be completely united in the same mind and in the same line of thought. For some from the house of Chloe have informed me regarding you, my brothers, that there are dissensions among you. What I mean is this: Each one of you says, “I belong to Paul,” “But I to Apollos,” “But I to Cephas,” “But I to Christ.” Is the Christ divided? Paul was not executed on the stake for you, was he? Or were you baptized in the name of Paul?

I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. Yes, I also baptized the household of Stephanas. As for the rest, I do not know whether I baptized anyone else. For Christ sent me, not to baptize, but to declare the good news—not with wisdom of speech, so that the torture stake of the Christ should not be made useless.

For the speech about the torture stake is foolishness to those who are perishing, but to us who are being saved, it is God’s power. For it is written: “I will make the wisdom of the wise men perish, and the intelligence of the intellectuals I will reject.” Where is the wise man? Where is the scribe? Where is the debater of this system of things? Has not God made the wisdom of the world foolish?

For since, in the wisdom of God, the world did not get to know God through its wisdom, God was pleased through the foolishness of what is preached to save those believing. For the Jews ask for signs and the Greeks look for wisdom, but we preach Christ executed on the stake—to the Jews a cause for stumbling, but to the nations foolishness. However, to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. Because a foolish thing of God is wiser than men, and a weak thing of God is stronger than men.

For you see his calling of you, brothers: Not many were wise in a fleshly way, not many powerful, not many of noble birth. But God chose the foolish things of the world to put the wise men to shame, and God chose the weak things of the world to put the strong things to shame. God also chose the insignificant things of the world and the things looked down on—the things that are not—to bring to nothing the things that are, so that no one might boast in the sight of God.

But it is due to him that you are in union with Christ Jesus, who has become to us wisdom from God, also righteousness and sanctification and release by ransom, so that it may be just as it is written: “The one who boasts, let him boast in Jehovah.”

So, I asked myself: With what I so far know about Toby, does it separate us? Not at this point. But my experience over the past 30 years tells me that it very well might. There is no doubt Toby belongs to a different church. And while our brief interaction was warm and respectful, I’ve walked this path before.

Toby shared a heartfelt story—his story of calling on the name of Jesus as his Savior, and the profound transformation he experienced since that moment. His sincerity is not in question. I could sense the real effect of that calling in his life. And it moved me because I, too, have a calling story—one rooted in a different name. In 1994, I called on the name of Jehovah, not as a formula, but from deep within. That one-word prayer opened a spiritual path that has guided my life ever since.

Two sincere prayers. Two calls—one on Jesus’ name, one on Jehovah’s. Both from the heart. And yet, here lies the tension.

This difference may seem small to those who treat names as interchangeable, but to those who take Scripture seriously, it is foundational. Time and again, I’ve witnessed how deeply this issue divides people who genuinely love God. The belief that Jesus is Jehovah, stated with unwavering certainty, has ended more conversations in my life than I can count. Not because anyone slammed a door—but because something essential had been crossed, and there was nowhere left to go. It’s not a matter of preference; it’s about identity, worship, and truth.

I describe one such conversation in detail in this story, where a man named Jeremiah and I explored this very subject. Our discussion followed the same arc I’ve seen again and again. Two people, both deeply convicted, both willing to talk—until that one question arises, and it silently closes the way forward.

So while I see much to admire in Toby, and while I hope for more conversations, I cannot ignore the pattern. If he, too, believes Jesus and Jehovah are one and the same, we may arrive at that same impasse. I’m not anticipating a conflict—but I’ve learned to recognize where the deepest separations lie, and this one, in my experience, goes to the core.

Communion with Jesus vs. Worship to Jehovah: Understanding the Distinction

While I can recognize that the first-century disciples called on Jesus’ name—and I can reconcile that, just as with any human-to-human communication—I do not view that as equivalent to prayer. For me, the word prayer is closely tied to worship, and worship belongs to Jehovah alone.

Quick References to the Meaning of Prayer According to the Insight Book:

Prayer is Worshipful address to the true God, or to false gods. Mere speech to God is not necessarily prayer, as is seen in the judgment in Eden and in the case of Cain. (Ge 3:8-13; 4:9-14) Prayer involves devotion, trust, respect, and a sense of dependence on the one to whom the prayer is directed. The various Hebrew and Greek words relating to prayer convey such ideas as to ask, make request, petition, entreat, supplicate, plead, beseech, beg, implore favor, seek, inquire of, as well as to praise, thank, and bless.

Petitions and supplications, of course, can be made to men, and the original-language words are sometimes so used (Ge 44:18; 50:17; Ac 25:11), but “prayer,” used in a religious sense, does not apply to such cases. One might “beseech” or “implore” another person to do something, but in so doing he would not view this individual as his God. He would not, for example, silently petition such one, nor do so when the individual was not visibly present, as one does in prayer to God.

The Meaning of Prayer: A Matter of Judgment

In Hebrew, the principal word for prayer (פָּלַל, palal) comes from a root that means “to judge.” Interestingly, the reflexive form of the verb (as often used in the scriptures) can be understood as “to judge oneself.” This insight is confirmed in The Authorised Daily Prayer Book, which observes: “One of the functions of prayer is that it should help the person see if he measures up to the righteous standards and requirements of God.”

This origin sets prayer apart from ordinary conversation. A conversation may be casual, mutual, or even aimless. But prayer—true prayer—is an act of self-examination in the presence of the Supreme Judge. When a person prays in this deeper sense, they are not merely expressing requests or thoughts; they are reflecting on their own motives, shortcomings, desires, and direction in life. It is a spiritual mirror, held up before God.

This also raises a serious question: Who really deserves to pray? Or more precisely, who is in the right condition to pray in a way that pleases Jehovah? Psalm 34:15 answers: “The eyes of Jehovah are on the righteous, and his ears listen to their cry for help.” This does not mean that God ignores others—but it does emphasize that acceptable prayer requires a reverent attitude and sincerity that aligns with God's standards.

The distinction is subtle but important. Anyone can speak to God, but not all speech is prayer in the biblical sense. A conversation may focus on convincing the listener. But prayer—born of palal—focuses on judging the speaker. It brings the heart into alignment with divine expectations. The prophet Daniel, when he prayed for his people, opened with these words: “I turned my face to Jehovah the true God, to beg for favor with prayer and entreaties, with fasting and sackcloth and ashes.” (Daniel 9:3)

This spirit of humility and reverence captures what the Hebrew term implies: a person standing before their Creator, not as an equal, but as a subject searching for mercy and guidance.

In that light, prayer is not merely spiritual communication—it is a courtroom of the soul. The one who prays enters to be examined, to be refined, and to align their heart with the holy purpose of the One to whom they speak.

To Whom Should We Pray?

Scripture draws a firm line on this matter. Jehovah consistently condemned the Israelites for calling upon or seeking guidance from spirits, even when those spirits were real and capable of responding. Some of those spirits even accepted worship—but that never made it right. The seriousness of this principle is highlighted in Jesus’ own encounter with Satan. Satan offered Jesus all the kingdoms of the world if he would perform just one act of worship. Jesus’ reply left no room for compromise: “It is Jehovah your God you must worship, and it is to him alone you must render sacred service.” —Matthew 4:10.

This clarity is foundational. Though Jehovah exalted Jesus to a position above every creature—seating him at His right hand and giving him a name above every name—Jesus never claimed equality with his Father. As Paul wrote:
“Although he was existing in God’s form, he did not even consider the idea of trying to be equal to God. No, but he emptied himself... and became obedient to the point of death... For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, so that in the name of Jesus every knee should bend... and every tongue should openly acknowledge that Jesus Christ is Lord—to the glory of God the Father.” —Philippians 2:5–11. This passage makes it clear that all recognition given to Jesus ultimately leads to the glorification of his Father, Jehovah. Jesus’ authority was granted—not self-claimed—and it operates within the framework of Jehovah’s will.

While communion with spirits was strictly forbidden under the Mosaic Law, the resurrected Jesus was not classified among those forbidden spirits. Jehovah Himself authorized interaction with His Son after his resurrection. For example, Stephen saw Jesus standing at God’s right hand (Acts 7:55-56), and Ananias was directed in a vision by Jesus to help Saul of Tarsus (Acts 9:10-15). Yet, such interactions were never described as acts of worship. They were part of Jesus' role as Mediator and Head of the congregation.

So, to whom should we pray? Scripture leaves no ambiguity. Worship and prayer are due to Jehovah alone, the One who hears and answers those who “call on His name.” At the same time, Jesus’ name carries divine authority—through which we approach Jehovah, find access to Him, and receive direction. Our prayers are offered to Jehovah, but “in Jesus’ name,” because Jesus is the way Jehovah has opened for communication and reconciliation.

Jesus—Appointed Judge, But Not Independent Judge

Scripture leaves no doubt that Jehovah appointed Jesus to be Judge over the living and the dead. As the apostle Paul told the men of Athens: “He has set a day on which he purposes to judge the inhabited earth in righteousness by a man whom he has appointed, and he has provided a guarantee to all men by resurrecting him from the dead.” —Acts 17:31

Jesus himself confirmed this role, saying: “The Father judges no one at all, but he has entrusted all the judging to the Son.” —John 5:22

And again: “He gave him authority to do judging, because he is the Son of man.” —John 5:27

Yet with all this authority, Jesus never presented himself as an independent judge, disconnected from his Father’s will. On the contrary, he emphasized his full dependence on Jehovah’s standards: “I cannot do a single thing of my own initiative. Just as I hear, I judge; and my judgment is righteous because I seek, not my own will, but the will of him who sent me.” —John 5:30

Even more striking is his statement: “If anyone hears my sayings and does not keep them, I do not judge him; for I came, not to judge the world, but to save the world. Whoever disregards me and does not receive my sayings has one to judge him. The word that I have spoken is what will judge him on the last day.” —John 12:47–48

These verses show Jesus did not come to condemn, nor does he apply judgment arbitrarily. His judgments are extensions of Jehovah’s will, based on divine standards—not personal preferences or independent opinions.

Does Jesus' Role as Judge Invite Prayer?

Some might wonder: if Jesus is the one assigned to judge and exalted to God's right hand, does this open the door for us to pray directly to him? While Scripture records interactions with Jesus after his resurrection (Acts 7:59; Acts 9:10–17), they are exceptional cases—visions or divine appointments. These were never represented as acts of worship or standard prayers. Jesus consistently taught his followers to pray to the Father: “You must pray, then, this way: ‘Our Father in the heavens, let your name be sanctified.’” —Matthew 6:9.

He clarified that prayer goes through him, not to him: “Whatever you ask in my name, I will do this, so that the Father may be glorified in connection with the Son.” —John 14:13

Even in his final moments, Jesus himself prayed—not to himself—but to Jehovah: “Father, into your hands I entrust my spirit.” —Luke 23:46

Therefore, while Jesus serves as our Advocate, Mediator, and Judge, prayer is still directed to Jehovah, with Jesus acting as the channel. His role does not replace Jehovah’s position as the Hearer of Prayer (Psalm 65:2), but instead magnifies Jehovah’s arrangement by offering us access through a sympathetic High Priest.

Examples of Communication with the Risen Jesus

While prayer is reserved for Jehovah alone, the Bible records multiple instances of meaningful interaction between Jesus and his disciples after his resurrection. These moments were not acts of worship, but rather clear expressions of guidance, obedience, comfort, and personal assignment. They show how the glorified Jesus—appointed Lord and Judge by Jehovah—continued to communicate with his followers in a direct and active way. The following examples illustrate how such communication took place without replacing Jehovah as the ultimate recipient of prayer and worship.

Stephen’s Appeal to the Risen Lord (Acts 7:55–59) — Stephen, filled with holy spirit, saw a vision of heaven: “He caught sight of God’s glory and of Jesus standing at God’s right hand.” As he was being stoned, Stephen said: “Lord Jesus, receive my spirit.” This was a personal appeal—a dying request—but it was not a prayer of worship. Stephen acknowledged Jesus as Lord, yet maintained Jehovah's supreme position.

Paul’s Encounter with Jesus (Acts 9:4–6; Acts 22) — Jesus spoke to Paul directly after his resurrection: “I am Jesus, whom you are persecuting.” Later, Jesus warned Paul in a vision to leave Jerusalem: “Get out of Jerusalem quickly... Go, for I will send you out to the nations far away.” These are instances of Jesus initiating personal communion—real guidance for real discipleship—but again, no prayer was directed to Jesus.

Ananias’ Vision of the Lord (Acts 9:10–15) — Jesus appeared to Ananias and gave him a direct commission to help Saul. Ananias responded, “Here I am, Lord,” and followed Jesus’ instructions. This was communication and obedience, not worship.

Jesus Strengthening Paul in Corinth (Acts 18:9–10) — In a vision, Jesus told Paul: “Do not be afraid... I am with you.” The relationship was living and active. Jesus comforted and directed Paul, but always as Jehovah’s appointed Lord.

Peter’s Encounters with the Risen Jesus (Luke 24:34; John 21) — Jesus appeared to Peter personally. On the beach, he commissioned Peter: “Feed my little sheep.” Peter responded not with worship, but obedience. He later reminded others that Jesus is the "chief shepherd" and that any authority he held was delegated.

Messages to the Congregations (Revelation 2–3) — Jesus speaks directly to the seven congregations: “These are the things that the Son of God says...” He offers correction, praise, and warning. His authority is active, but all glory still returns to Jehovah (Revelation 1:1; 3:12).

Jesus' Invitation to Individuals (Revelation 3:20) — “Look! I am standing at the door and knocking...” This portrays communion—an invitation to closeness. It is relational, not worshipful.

These were not prayers—but real communication. As Jesus instructed: “Whatever you ask in my name, I will do this, so that the Father may be glorified in connection with the Son. If you ask anything in my name, I will do it.” (John 14:13–14) And again: “In that day you will ask me no question at all. Most truly I say to you, if you ask the Father for anything, he will give it to you in my name. Until now you have not asked for a single thing in my name. Ask and you will receive, so that your joy may be complete.” (John 16:23–24)

Conclusion: Honor Without Confusion

The accounts of communication with the risen Jesus demonstrate that such interactions were legitimate, meaningful, and led by holy spirit. Jesus is rightly honored as Lord, Savior, Shepherd, and King. He was exalted to Jehovah’s right hand, entrusted with authority, and personally guides his followers. Yet worship—as Jesus himself made clear—belongs to Jehovah alone.

This distinction matters. Jesus is worthy of our loyalty, obedience, and reverence, but always to the glory of God the Father. As Jesus said when rebuking Satan: “Worship Jehovah your God, and it is to Him alone you must render sacred service.” (Matthew 4:10)

For me personally, calling on Jesus is an act of respect and discipleship. But prayer—true, heartfelt, spiritual communion in the form of worship—is reserved exclusively for Jehovah. That line must remain clear and unwavering. Many believers confuse the two, often out of tradition or misunderstanding, but spiritual growth demands clarity.

Calling on Jesus’ Name Is Not Automatically Prayer

To call on Jesus’ name does not necessarily mean offering him prayer. According to Thayer’s Lexicon, the Greek word epikaleomai can mean “to be called by someone’s name”—implying belonging or dedication, rather than direct communication. In the first century, calling on Jesus’ name identified one’s allegiance to him, not the practice of speaking to him in worship.

That insight helps resolve confusion. A disciple may belong to Jesus and act in his name—just as early Christians did—while keeping sacred worship directed only to Jehovah. Even when Jehovah allows communication with the glorified Jesus, such as in visions or personal assignments, it never replaces the worship Jehovah alone deserves.

Worship Must Be Undivided

Jehovah is patient and merciful, overlooking many errors that result from confusion. But once clarity is granted, it comes with accountability. As our understanding grows, so does our responsibility to apply it. Sacred service must never be shared. Worship is not about emotion or tradition—it is about truth. And the truth is: “Jehovah our God is one Jehovah.” (Deuteronomy 6:4)

Let us then honor Jesus fully, walk in his steps, act in his name, and submit to his authority—as Jehovah's appointed Lord. But let us worship Jehovah alone, in spirit and truth, as Jesus himself taught. (John 4:23–24)

Communion with Jesus Is Not Only Permitted—It Is Spiritually Essential

Third—and this is crucial—communion with Jesus is not forbidden. On the contrary, it is promoted in Scripture. From my point of view as someone who has experienced the anointing of the holy spirit, communion with Jesus means having a deep, Word-based relationship with him. This is not only permitted—it is highly desirable and, in fact, essential to approaching Jehovah properly. “There is one God, and one mediator between God and men, a man, Christ Jesus, who gave himself a corresponding ransom for all.” —1 Timothy 2:5–6. This highlights Jesus’ role as mediator—one who stands between God and mankind. Just as a legal mediator speaks on behalf of others—especially when emotions or misunderstanding cloud communication—Jesus intercedes for us, helps us be heard, and helps us understand the will of Jehovah more clearly.

To illustrate the importance of mediation, consider the example of Moses. When the Israelites worshipped the golden calf, Jehovah declared His intent to destroy the nation: “Jehovah went on to say to Moses: ‘I have seen that this is an obstinate people. Now let me be, so that my anger may blaze against them and I may annihilate them. I will then make you into a great nation.’” —Exodus 32:9–10. But Moses pleaded for mercy, reminding Jehovah of His promises to Abraham, Isaac, and Jacob: “So Jehovah began to feel regret over the harm he said he would do to his people.” —Exodus 32:14. Jehovah listened. Later, Jehovah said He would no longer lead Israel personally but would send an angel instead: “I will send an angel ahead of you... but I will not go in your midst, because you are an obstinate people and I might annihilate you on the way.” —Exodus 33:2–3. Moses continued to intercede, and Jehovah responded by allowing His symbolic presence to remain in the Most Holy compartment of the tabernacle. But only Moses was permitted to speak with Jehovah “face to face, just as a man speaks to his friend” (Exodus 33:11). The angel was Jehovah’s chosen representative to lead the nation into the Promised Land.

This pattern of mediation continued throughout Israel’s history. After Moses, Jehovah supported Joshua and later raised judges to guide the people. Samuel emerged as a prophet and judge during a time when “the word of Jehovah had become rare” (1 Samuel 3:1). Although not equal to Moses, Samuel acted as a spiritual leader and mediator between Jehovah and the people.

Jehovah then appointed kings—first Saul, then David. Despite Saul’s failings, Jehovah revealed His will and established a covenant with David, choosing his lineage as the dynasty through which the promised Messiah would come. Meanwhile, the priesthood continued to function in the tabernacle and later in the temple. However, when Israel repeatedly broke their covenant, Jehovah withdrew His blessing. During the 70-year Babylonian exile, the temple was destroyed, and there was no dwelling place for Jehovah as it had been under Moses.

After the return from Babylon, under Ezra and Nehemiah, the temple was rebuilt and worship was restored. Yet, Scripture offers no explicit mention of Jehovah’s glory returning to the second temple as it had filled the first one during Solomon’s time (1 Kings 8:10–11; Ezekiel 10:18–19). This absence suggests a continued separation, reinforcing the need for a greater mediator.

Thus, the pattern of Jehovah dwelling behind the curtain—approachable only through a mediator—remained intact until the arrival of Christ. Even Israel’s high priests could enter the Most Holy only once a year on Atonement Day, and not without sacrificial blood (Leviticus 16:2, 14–15). But Christ, the true High Priest, entered not into a symbolic sanctuary but into the actual heavenly presence of God. As Hebrews 6:19–20 explains: “We have this hope as an anchor for the soul, both sure and firm, and it enters in within the curtain, where a forerunner has entered in our behalf, Jesus, who has become a high priest in the manner of Melchizedek forever.”

Jesus not only walked behind the curtain—he opened the way for others to follow. Not only Jesus, but others too—similar to the priesthood that was established through Moses—were anointed with holy spirit in order to draw closer to God. Closer than others. Serving, and even more accurately, performing sacred services. Just as the priests and Levites were permitted to perform duties in the inner court of the temple, some were granted access even closer—in the Holy Place—and, in rare cases, behind the curtain itself, where Jehovah’s presence was symbolically represented. Moses spoke with Jehovah there “face to face.” No one else did—until Jesus.

So I would suspect that after the return from Babylon, the temple never again experienced anointing by Jehovah in the way it had during Solomon’s time. There is no recorded moment when the glory of Jehovah filled the second temple as it once did the first. The prophetic 70 weeks expressed through Daniel (discussed more fully in the chapters Jesus’ Callings and The Temple) represent Jehovah’s long pause before inaugurating a better temple, with a better High Priest and a better priesthood.

That face-to-face communication—through Jesus as the mediator of a better covenant—explains the true communion available with Jehovah through His anointed Son. But that communion is not limited to Jesus alone. As the main theme of this book emphasizes, it extends to many more sons, just as Paul expressed in Romans 8:19 "For the creation is waiting with eager expectation for the revealing of the sons of God" and Hebrews 2: "For both the one who is sanctifying and those who are being sanctified all stem from one, and for this reason he is not ashamed to call them brothers, as he says: “I will declare your name to my brothers; in the midst of the congregation I will praise you with song.” And again: “I will put my trust in him.” And again: “Look! I and the young children, whom Jehovah gave me.”

Therefore, since the “young children” are sharers of blood and flesh, he also similarly shared in the same things, so that through his death he might bring to nothing the one having the means to cause death, that is, the Devil, and that he might set free all those who were held in slavery all their lives by their fear of death. For it is not really angels he is assisting, but he is assisting Abraham’s offspring.

Consequently, he had to become like his “brothers” in all respects, so that he could become a merciful and faithful high priest in things relating to God, in order to offer a propitiatory sacrifice for the sins of the people. Since he himself has suffered when being put to the test, he is able to come to the aid of those who are being put to the test.

Jehovah continues adopting sons among humankind and bringing them to Jesus. He ensures their growth to a spiritual condition comparable to, and even surpassing, that of Moses. This is confirmed in Hebrews 3: "Consequently, holy brothers, partakers of the heavenly calling, consider the apostle and high priest whom we acknowledge—Jesus. He was faithful to the One who appointed him, just as Moses also was in all the house of that One. For he is counted worthy of more glory than Moses, since the one who constructs a house has more honor than the house itself. Of course, every house is constructed by someone, but the one who constructed all things is God.

Now Moses was faithful as an attendant in all the house of that One as a testimony of the things that were to be spoken afterward, but Christ was faithful as a son over God’s house. We are His house if, indeed, we hold on firmly to our freeness of speech and the hope of which we boast down to the end."

From that foundation, the invitation becomes personal and practical: "Let us therefore do our utmost to enter into that rest, so that no one may fall into the same pattern of disobedience. For the word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul and spirit, and of joints from the marrow, and is able to discern thoughts and intentions of the heart. And there is not a creation that is hidden from his sight, but all things are naked and openly exposed to the eyes of the one to whom we must give an account.

Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold on to our public declaration of him. For we do not have a high priest who cannot sympathize with our weaknesses, but we have one who has been tested in all respects as we have, but without sin. Let us, then, approach the throne of undeserved kindness with freeness of speech, so that we may receive mercy and find undeserved kindness to help us at the right time.

Jehovah Speaks Through Jesus—His Appointed Spokesman

Hebrews 1:1–4 gives one of the most powerful summaries of Jesus’ unique role: “Long ago God spoke to our forefathers by means of the prophets... now at the end of these days he has spoken to us by means of a Son... He is the reflection of God’s glory and the exact representation of his very being... and after making a purification for our sins, he sat down at the right hand of the Majesty on high...” Jesus is not Jehovah. But he is the reflection of Jehovah’s glory, the exact representation of His very being, and Jehovah’s chosen spokesman. He has been exalted to a position above angels, seated at Jehovah’s right hand—not to replace Jehovah, but to serve Him and speak for Him.

In conclusion, we must honor Jesus deeply, speak to him as our Lord and Mediator, and obey him as our Head. But worship, in its purest form—prayer, sacred service, and devotion—belongs exclusively to Jehovah, the one true God.

For those who are interested in reviewing the original Greek word that Paul used—translated in the New World Translation as “the exact representation of his very being”—that word is hupostasis (ὑπόστασις). Below, I am attaching a collapsible section that includes both the definition from Strong’s Concordance and a thorough analysis by Frank W. Nelte, who carefully traced the transformation of this word’s meaning over the centuries. His study highlights how the understanding of hupostasis evolved alongside shifts in doctrinal interpretations of the Bible.

Nelte does an excellent job anchoring the meaning of hupostasis in its original context—both in classical Greek usage and in the Bible itself. It’s a lot of reading, and I realize not everyone needs all of that depth to grasp the essential truth. After all, the most important truths are revealed by Jehovah’s spirit through the mind of Christ, which I believe I’ve already presented clearly above.

Nevertheless, I personally found great delight in reading Nelte’s work, and I offer it here for those who, like me, appreciate seeing how original words and historical usage shed light on the inspired message.

5287. hupostasis ► Strong's Concordance hupostasis: a support, substance, steadiness, hence assurance Original Word: ὑπόστασις, εως, ἡ Part of Speech: Noun, Feminine Transliteration: hupostasis Phonetic Spelling: (hoop-os'-tas-is) Definition: a support, substance, steadiness, assurance Usage: (lit: an underlying), (a) confidence, assurance, (b) a giving substance (or reality) to, or a guaranteeing, (c) substance, reality. HELPS Word-studies 5287 hypóstasis(from 5259 /hypó, "under" and 2476 /hístēmi, "to stand") – properly, (to possess) standing under a guaranteed agreement ("title-deed"); (figuratively) "title" to a promise or property, i.e. a legitimate claim (because it literally is, "under a legal-standing") – entitling someone to what is guaranteed under the particular agreement. For the believer, 5287 /hypóstasis ("title of possession") is the Lord's guarantee to fulfill the faith He inbirths (cf. Heb 11:1 with Heb 11:6). Indeed we are only entitled to what God grants faith for (Ro 14:23). Frank W. Nelte Feburary 1994 The Facts About 'Hypostasis' Recently the Worldwide Church of God started to use the word “hypostasis” to describe the nature of God. While this word “hypostasis” is new to most of us, it has in fact been used for many centuries. Let’s examine this word more closely. The word “hypostasis” can be understood in several different ways: A) It is a word found in the English language. B) It is a word found in the Greek New Testament (Greek for “HYPO” is “HUPO”). C) It is a word to which TRINITARIAN DOCTRINES have attached a special religious meaning since the 3rd century A.D.. Let's look at some of these in detail now. A) In Webster's Dictionary the English word "hypostasis" is defined as: “to stand under; to support; something that settles at the bottom of a fluid; it is derived from "HUPO" (under) + "HISTEMI" (to stand).” This seems simple enough ... no esoteric meaning here. B) In the New Testament the Greek word "HUPOSTASIS" is used five times. Let's look at these verses (in each verse I have rendered the translation of "hypostasis" in capital letters): Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same CONFIDENT boasting. (2 Corinthians 9:4) [Иначе, если македонцы придут со мной и увидят, что вы не готовы, нам будет стыдно за то, что мы были в вас уверены, и тем более будет стыдно вам] That which I speak, I speak [it] not after the Lord, but as it were foolishly, in this CONFIDENCE of boasting. (2 Corinthians 11:17) [Что говорю, говорю не так, как это сделал бы Господь, а как неразумный, с хвастливой самоуверенностью] For we are made partakers of Christ, if we hold the beginning of our CONFIDENCE stedfast unto the end; (Hebrews 3:14) Now faith is the SUBSTANCE of things hoped for, the evidence of things not seen. (Hebrews 11:1) Who being the brightness of [his] glory, and the express image of his PERSON, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3) Note! Hebrews 1:3 and Hebrews 11:1 are INCORRECTLY translated! For many years the Greek word "hupostasis" had puzzled the translators of the N.T., since it was one of the Koine words that was beyond the reach of the classical lexicons. It was not until Sir William Ramsay, the great archaeologist, came along with a papyrus that made clear that in Koine Greek the word "hypostasis" meant "TITLE DEED"! That's right! When you own a property, then the TITLE DEED is what your ownership "stands upon". So at the time when Paul was writing his letters, Paul understood the word “hupostasis” to mean “a title deed to a property”. It is really quite simple! All of Paul's five usages of this word “hupostasis” agree with this meaning. And it has been established beyond doubt that this was the meaning in Koine Greek. And Paul wrote in Koine Greek. Paul most certainly did not use the word "hupostasis" with a Christian philosophical meaning, which meaning was only attached to this word at a much later time. What the BIBLE actually means by this word HUPOSTASIS (which is used in only two books, remember) should now be clear: Hupostasis refers to something we can stand upon; something that forms a good foundation in which we can have confidence, etc.. Try applying it this way to all five occurrences listed above. - 2 Corinthians 9:4 = this same boasting we can stand upon ... - 2 Corinthians 11:17 = in this boasting I stand upon ... - Hebrews 1:3 = Christ being the express image (Greek here is CHARACTER) of what God the Father stands upon ... - Hebrews 3:14 = if we hold the beginning of what we stand upon steadfast unto the end ... - Hebrews 11:1 = Faith is what we stand upon regarding the things we hope for, the evidence (or PROOF) of things not seen. Notice that both of Paul's uses of this word in 2 Corinthians are in connection with BOASTING and they have no particular hidden religious meaning! This is also true for the usage in Hebrews 3:14. It is the other two uses in Hebrews that the Trinitarians have built their doctrine on. Put in very plain terms (perhaps somewhat oversimplified) they teach that HUPOSTASIS refers to the SUBSTANCE (from Hebrews 11:1) that the Godhead consists of. Supposedly God the Father and Jesus Christ and the Holy Spirit are all one HUPOSTASIS, etc.. Now this interpretation of the word “hupostasis” is not in any way supported by the five times that Paul used this word in two different epistles in the New Testament. Paul really meant exactly what Webster's Dictionary understands the English word HYPOSTASIS to mean. We should remember that the word "SUBSTANCE" (with its present meaning in the English language) in Hebrews11:1 is really a mistranslation. Hypostasis simply means: to stand under or upon, to support, etc. It has nothing to do with "substance". Greek words that refer to "SUBSTANCE" include: OUSIA and HUPARCHONTA. Scholars recognize that the rendition as "PERSON" in Hebrews 1:3 is really an anachronism, i.e. it is chronologically out of place, meaning that it was NEVER translated as "PERSON" until the 4th Century A.D. ... i.e. soon after the time of Origen (185-254 AD). Origen was a rather radical theologian of the Roman Catholic Church, who tried to reconcile Greek philosophy with Christian theology. This becomes quite evident in his works "DE PRINCIPIIS" and "CONTRA CELSUM". His use of the word "HUPOSTASIS" should be viewed as highly suspect. The English word "substance" TODAY has acquired a modified meaning, namely "essential nature", etc.. But that is not what "hypostasis" meant in the days of the Apostle Paul! Let's look again at Hebrews 1:3. Who being the brightness of [his] glory, and the express image of his PERSON, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3) Here the translators rendered "hypostasis" as "person". They did this before Sir William Ramsay's time, when they weren't really sure of what this word actually meant in Koine Greek. Today scholars readily admit that "person" is really an anachronism, since it was NEVER rendered as "person" until several centuries after Paul’s time.. It is exactly the same kind of anachronism as when people today take the word "conversation" in the KJV of the Bible to mean "speech". It is equally as much an anachronism to attach the meaning "essential nature" to this usage here in Hebrews 1:3, since it was not until Origen's time, well into the third century A.D., that "theologians" of the Catholic Church developed this meaning of “essential nature”. In Hebrews 1:3 Paul was basically saying: "Christ, who being the brightness of glory, and the express character (in Greek) of WHAT THE FATHER STANDS UPON, and upholding all things by the word ..." When it comes to character, God the Father and Jesus Christ have exactly the same foundation; they stand upon the same thing! There is nothing mystical about the nature of God in this verse; or what God the Father and Jesus Christ are composed of! In the Greek of the N.T. there were words that mean "SUBSTANCE" as we tend to think of it. One of these was: -"OUSIA", which is used twice in Luke 15:12-13. In verse 12 it is translated as "goods" and in verse 13 as "substance". And the younger of them said to [his] father, Father, give me the portion of GOODS that falleth [to me]. And he divided unto them [his] living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his SUBSTANCE with riotous living. (Luke 15:12-13) Another Greek word meaning "substance" is: -HUPARCHONTA, which is used in Luke 8:3. And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their SUBSTANCE. (Luke 8:3) Another Greek word, from the same root as "huparchonta" is: -HUPARXIS, which is used in Hebrews 10:34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring SUBSTANCE. (Hebrews 10:34) Look at this verse closely! If we were really looking for a Greek word that means something like: substance, essential nature, what something is composed of, etc., then "HUPARXIS" is a much better candidate than "hypostasis". Just look again at Hebrews 10:34 ... can we see what kind of mileage we could get out of the expression ... "you have in heaven a better and an enduring HUPARXIS"? But that wouldn't go down well with the Catholic Councils of Nicea and Constantinople, or with Origen and a host of other Catholic "church fathers", would it? Also, and more importantly, "huparxis" didn't feature in Plato's ideas. He had already taught about the TWO divine "hupostases", NOT the two divine "huparxes". So let's abandon the idea of developing "huparxis" as a word to describe the (supposed) nature of God. Next, it is a fact that all of these ideas about the nature of God, that the Catholic "theologians" developed through the centuries can be traced back to "Plato and his disciples". The ENCYCLOPAEDIA BRITANNICA, 1958 edition, volume 18, in the article "PLATO" states on page 63: - "The thought of the Alexandrian Jewish philosopher and theologian Philo, in the first century A.D., is AT LEAST as much Platonic as Stoic." -"... the earliest apologists (Justin, Athenagoras) appealed to the witness of Plato." -"In the 3rd century Clement of Alexandria and after him, ORIGEN made Platonism the metaphysical foundation of what was intended to be a DEFINITELY CHRISTIAN PHILOSOPHY." -"... in a less extreme form the platonizing tendency was continued in the next century by the Cappadocians, notably St. Gregory Nyssen and passed from them to St. Ambrose of Milan." -"The main sources of the Platonism WHICH DOMINATED THE PHILOSOPHY OF WESTERN CHRISTIAN DIVINES through the earlier middle ages, were, however, AUGUSTINE, the greatest thinker among the western fathers, who had been profoundly influenced by Plotinus ... and BOETHIUS, whose WHOLLY PLATONIC vindication of the ways of Providence ... was the favourite "serious" book of the Middle Ages." It should be quite clear to anyone who takes the time to study into this, that the religious views of the Catholic Church, as expounded by the Catholic "church fathers" and as discussed at the various Councils of the Catholic Church (Nicea, Constantinople, etc.) are STEEPED IN THE IDEAS OF PLATO! And the “hupostasis ideas” about the nature of God are central to that whole scheme of things. Earlier I made a brief reference to Origen's work "DE PRINCIPIIS". Let's look at this work more closely now. In "On First Principles" Origen begins in the first chapter of the first book to discuss the doctrine of God. Origen quickly begins to interpret the Christian faith in Platonic categories. He argued that the Holy Spirit could not be shared in the sense of dividing it up into parts. Sharing in the Holy Spirit of God, he argues, is like physicians "sharing" in the science of medicine. He describes God in the traditional Platonic vocabulary as: incomprehensible, immeasurable, INCOMPOSITE and INCORPOREAL, points that are integral to the hypostasis theory. In the second book in the section that deals with the identity of the God of the Old Testament and the God of the New Testament, Origen, in equally Platonic fashion, stresses the BENEFICENCE of God i.e. he claimed that God could not actually experience anger. Therefore Origen goes to extreme lengths to INTERPRET ALLEGORICALLY any biblical passages that state that God does experience anger. Some of his allegories are rather drastic. In his book "Wisdom" Origen stated that Wisdom is ..."A PURE EMANATION OF THE GLORY OF THE ALMIGHTY" (Wisdom 7:25). He identified "Wisdom" with Christ. So Christ, the supposed second divine hypostasis, is "a pure emanation" from God. Origen argued that there could not be a time when the Father lacked the Son (i.e. while Christ was dead for three days), since, if there had been, the Father's nature would have to have changed in order to be a Father. THIS IS GOOD PLATONIC REASONING! Origen discussed his Christology more fully in his first two books on his "Commentary on John", a work written only a short time after "On First Principles". It is helpful to study this work as well, as it also clarifies the reasoning behind the whole hypostasis idea. Origen expressed Christ's nature as multiple in terms of "EPINOIAI". The Greek word "epinoia" means "THOUGHT", but in philosophical parlance it came to mean "aspects", which were to mean an entirely CONCEPTUAL distinction, as opposed to "hypostasis" which was supposed to mean a REAL distinction. All of this is nothing more than "striving about words". Anyway, these "epinoiai" fall into two groups, according to Origen. The first group, belonging to Christ's "ETERNAL NATURE", are four and they are involved with creation; they are: Wisdom, Word, Life and Truth. Some of this Origen got from Plato's "Timaeus". Those "epinoiai" of Christ that characterize His role as redeemer correspond to roles of the second divine hypostasis in Platonism. Platonists, like the Catholic "fathers", conceived of the second hypostasis as the means by which the creature can reascend to the simplicity of the first hypostasis. Christ's "epinoiai" in the order of redemption are far more varied than in the order of creation (which were only four). There need to be as many "epinoiai" (ASPECTS) here as there are needs. If all this doesn’t make sense to you, don’t worry. It doesn’t make sense. It is foolish philosophical reasoning. But it is also the foundation on which this hypostasis teaching, which has been introduced into the Church, is built. Origen found it easy to be simultaneously a "Christian" and a Platonist. He only differed from the Platonists in accepting the "incarnation', something true Platonists viewed as an inconceivable degradation of the divine nature. Origen discusses his "doctrine of the incarnation" (God coming in the flesh) in the sixth chapter of the second book of "On First Principles". In this he made the fullest use of his philosophical background. Since, according to Plato's "Timaeus" and Aristotle's "On the Soul", THE SOUL IS DUAL, being rational it could be united to the Godhead, but it also had the capacity to be united with a human body. Origen explained the incarnation and allowed for Christ's full humanity by postulating the union between: CHRIST'S BODY + HUMAN SOUL + DIVINE NATURE Origen taught that the Holy Spirit is the third eternally existing divine hypostasis. "TRIAD" is the word Origen used, rather than "Trinity". In Origen's time "Trinity" would have been an anachronism. Origen also stated that while some pagan philosophers knew of the Father and of the Son, none knew of the existence of the Holy Spirit as a third divine hypostasis. (Plotinus, 205 - 270 A.D., born in Egypt, founder of Neoplatonism, also taught three divine hypostases; his work "Enneads" was edited by Porphyry) All this philosophical reasoning is heavy going, but we should be able to see where the whole hypostasis idea has come from. Let's now compare the Greek and the Latin expressions that were used, not to establish a teaching, but simply to see the meanings that certain words had initially. A) The Cappadocians summed up the doctrine of the Trinity in the Greek phrase: "one OUSIA, three HYPOSTASES"; B) The Latins summed this doctrine up in the Latin phrase: "one SUBSTANTIA, three PERSONAE". BUT the Greek word "hypostasis" means the same as the Latin word "substantia"! And that adds a considerable amount of additional confusion into this already highly illogical teaching. For example, in translating the Greek ideas into Latin, we could change the Latin phrase to say: "one HYPOSTASIS, three PERSONAE". But, in translating the Latin ideas into Greek, we could change the Greek phrase to say: "one OUSIA, three SUBSTANTIAE". So the Latins could be talking about ONE hypostasis, where the Greeks could be talking about THREE hypostases. By mixing these two languages --- Latin and Greek--- one can see how the different meanings become blurred if one treats these different statements like mathematical equations. Eventually you conclude that these THREE words "ousia" and "hypostasis" and "substantia" really all mean the same thing. And sure enough, LATER the words "ousia" and "hypostasis" came to be considered to be synonyms BY CATHOLIC "THEOLOGIANS"! But they were not originally synonyms! Notice the proof that they came to be seen as synonyms! Jerome, who was living alone in a Syrian desert within the province of Antioch wrote two letters to Pope Damasus (376 - 377 A.D.) in which he asked, was it really necessary to profess three hypostases? Jerome wrote: "Surely HUPOSTASIS was synonymous with OUSIA." Now hupostasis and ousia are both Greek words, and they really had different meanings. But like a card-player shuffling a deck of cards, these Catholic "theologians" shuffled around the meanings of words long enough until they come up with a combination that suited them. To Jerome the words "ousia" and "hypostasis" were only synonyms. The truth is that the word "hypostasis" has NOTHING to do with "substance" or with “ousia”. And the meaning that Catholic theologians have attached to the word “hupostasis” has nothing at all in common with the meaning Paul understood this word to have, when he used it in two of his letters. THE CONCEPT OF GOD BEING THREE HYPOSTASES IS TOTALLY AND UTTERLY AND COMPLETELY PAGAN, AND IT IS AN INSULT TO THE DIGNITY AND POWER AND MIGHT OF THE ALMIGHTY GOD! Frank W. Nelte

The above reasonings clearly highlight the distinct significance of calling upon the name of Jesus and the name of Jehovah. While many use these names interchangeably or fail to distinguish their unique roles, a careful reading reveals that the Bible assigns separate meaning and purpose to each. Recognizing this distinction doesn’t divide our faith—it strengthens it. Understanding how and why we call on Jesus as Lord, and Jehovah as the Father and Source of all, allows a believer to grow in appreciation for their individual roles in our salvation and in the fulfillment of God's purpose.

This clarity can bring a person closer to both—the Son and the Father—by approaching each with proper understanding and heartfelt reverence. Jesus taught that no one comes to the Father except through him, and he also said that those who worship the Father must do so “with spirit and truth.” (John 14:6; John 4:23, 24)

To illustrate how this understanding can change a person’s life, I’d like to share the remarkable story of my good friend—Arthur.

Arthur's Story: From Tradition to Transformation

In the mountain town of Nalchik, in the republic of Kabardino-Balkaria in the former Soviet Union, a young boy named Arthur grew up immersed in the traditions of Judaism. Reading and reflecting on the Hebrew Scriptures in the local synagogue was more than a ritual for him—it was a personal joy. He loved reasoning from the Scriptures and discussing matters of faith. But as the Soviet Union began to collapse and society slipped into chaos, Arthur's life took a dark turn. By the age of fifteen, he was imprisoned for banditry—a victim of his environment, and perhaps, of the hypocrisy he witnessed among those who claimed to be religious.

The fall of the Soviet Union, which I will discuss in greater detail elsewhere in this book, ushered in a new era: one of religious freedom and open dialogue. Into this spiritual vacuum rushed thousands of Bible preachers, including those who brought the message of Jesus Christ to the prisons. In Arthur's prison, a film about Jesus was shown, and copies of the Gospels were offered.

Arthur, though raised in a faith that rejected Jesus as the Messiah, felt compelled to read. The Gospels spoke to him in a way no other writings had. Jesus' words, his manner, and his treatment of people did not reflect mere human wisdom. Arthur recognized that this man could not be ordinary. Could he really be the Messiah his people had been waiting for?

The Gospel of John records how officers were sent to arrest Jesus but returned empty-handed, saying: "Never has a man spoken the way this man does." (John 7:46) Arthur felt the same. In Luke 4, when Jesus read aloud the words of Isaiah, declaring freedom for captives and sight to the blind, all eyes were fixed on him. His listeners marveled not just at what he read, but at how he read it—with authority and grace.

It is no wonder Arthur concluded that Jesus must be the Christ. The spirit of truth that animated Jesus' words reached Arthur deeply. As John 7:38–39 explains, Jesus promised that living water would flow from those who believed in him—referring to the spirit yet to be given. That same spirit would later empower disciples to preach and live as transformed men and women.

While angels once abandoned their positions to indulge in human desires, Jesus did the opposite. He gave up heaven to fulfill Jehovah's will on earth. This humility stood in stark contrast to the admiration the angels expressed when witnessing the creation of our planet (Job 38:4–7).

Arthur’s relatives, meanwhile, had begun studying the Bible with Jehovah's Witnesses—Georgian believers. At first, Arthur assumed Jehovah was the Georgian god and Jesus the God of Russian Christians. But to his amazement, he discovered that Jesus was a Jew—and so were all the earliest Christians. When his relatives showed him the divine name "Jehovah" in the Torah, Arthur was stunned. This was not a foreign god. This was his God—the God of Abraham, Isaac, and Jacob.

Arthur’s understanding of the Hebrew Scriptures came from reading them in the original Hebrew. Yet despite seeing the divine name—the Tetragrammaton (יהוה)—written thousands of times, he never read it aloud. Like many Jews throughout history, he had been taught to skip its pronunciation and instead say "Adonai" or "HaShem" in its place. This tradition, rooted in reverence and fear of misusing the name, eventually resulted in the loss of its proper pronunciation and, sadly, its practical use in worship.

By the time of the Second Temple period, public utterance of the name had already become rare, limited to the high priest on Atonement Day within the Most Holy. After the temple's destruction in 70 CE, even that practice ceased. Though the divine name remained in Scripture, it was increasingly treated as unspoken.

Arthur, however, was not content with silence. As he came to accept Jesus as the Messiah, he also came to understand the importance of the divine name. When he realized that Jehovah was the God of his ancestors—and that this name was meant to be known and called upon—it changed everything. As Exodus 3:15 declares: “This is my name forever, and this is how I am to be remembered from generation to generation.”

For more than 25 years now, Arthur and his extended Jewish family have sanctified the name of Jehovah, following in the footsteps of Jesus Christ. His journey mirrors what the Apostle Paul foresaw: a spiritual return of Jews to their God through Christ. Arthur is cautious in describing this as a broad fulfillment, but he can speak with confidence about his own return.

One scripture that resonates with him is 2 Corinthians 3:12–18. "Since we have such a hope, we are using great freeness of speech, and not doing what Moses did when he would put a veil over his face so that the sons of Israel might not gaze intently at the end of what was to be done away with. But their minds were dulled. For to this present day, the same veil remains unlifted when the old covenant is read, because it is taken away only by means of Christ. In fact, to this day whenever Moses is read, a veil lies upon their hearts. But when one turns to Jehovah, the veil is taken away. Now Jehovah is the Spirit, and where the spirit of Jehovah is, there is freedom. And all of us, while we with unveiled faces reflect like mirrors the glory of Jehovah, are transformed into the same image from one degree of glory to another, exactly as it is done by Jehovah the Spirit." Paul wrote of a veil that lies over the hearts of those who read Moses without turning to Christ. Only through Jesus is that veil lifted. When one turns to Jehovah, Paul explains, there is freedom and transformation—from glory to greater glory.

Arthur emphasizes that accepting Jesus and turning to Jehovah are both essential. Some say, "It doesn’t matter what name you call him," but Arthur sees the danger in such reasoning. While he respects others’ views, he believes there is a line between spiritual openness and spiritual carelessness. "Everyone who calls on the name of Jehovah will be saved," says the Scripture—and that matters.

Even before Arthur learned the name Jehovah, Christ began removing the veil from his heart. He came to see the story of his people as one cohesive narrative—from Abraham’s calling, through Joseph’s rise in Egypt, to the prophets, kings, and faithful ones like Daniel.

All these accounts point to one truth: the ability to hear God's voice is a privilege, a sign of spiritual growth. Jesus said, "He who has ears to hear, let him hear," and, "Pay attention to how you listen." Some heard and responded. Others, even while reading Scripture, remained veiled in heart.

Arthur’s story is one of hearing—and responding. He learned that God reveals himself to those who revere him. As Psalm 25:14 says, "The intimate friendship of Jehovah is with those who fear him, and he makes known to them his covenant."

Many have read Scripture without ever knowing the name of its Author. Arthur once did, too. But when the name Jehovah was revealed to him, the words of Scripture became personal. As Psalm 91:14 says, “I will protect him because he has come to know my name.”

The Bible distinguishes clearly: “There are many ‘gods’ and many ‘lords,’ but for us there is one God—the Father, from whom all things came and for whom we live—and one Lord, Jesus Christ, through whom all things came and through whom we live.” (1 Corinthians 8:5–6)

Arthur’s path—from a synagogue in Nalchik, through a prison cell, to a life sanctifying Jehovah's name—shows what can happen when someone is willing to hear. And in hearing, to change.

Reaching the People of Israel

While we, as Jehovah's Witnesses, actively bear witness to the good news—the same message Jesus preached to the Jewish people—we earnestly seek to reach the people of Israel. I have two good friends who graduated from Gilead School, our missionary training program, and served in Israel at different times. Many of my friends here in the U.S. are part of Russian-language congregations of Jehovah's Witnesses and have participated in special preaching campaigns in Israel to support the spread of the good news. (For those who may not know, according to Wikipedia, approximately 1.3 million Russian speakers live in Israel, making up about 15% of the population.)

It is dangerous to preach to Orthodox Jews, but my friends focused primarily on reaching Russian-speaking individuals. For context on our legal status in Israel, you can read more here: https://www.jw.org/en/news/region/israel/historic-milestones-israel/ as well Palestinian Terretories: https://www.jw.org/en/news/region/palestinian-territories/. Needless to say, our publishers continue to find ways to share the good news with Jews. My wife and son even traveled to Israel just before the pandemic to support this effort.

Arthur and the Hope for Israel’s Salvation

Like many who call on the name of Jesus, Arthur echoes the words of the apostle Paul in Romans 10: “The goodwill of my heart and my supplication to God for them are indeed for their salvation.” Paul expressed these words before traveling to Jerusalem, where he was later attacked and arrested. Although Paul expressed faith that Israelites would return to Jehovah and referenced the sacred secret that "all Israel will be saved" after the full number of people from the nations has come in, there is no certainty in his statement about which Israel he referred to—or which generation. Nearly 2,000 years have passed since he wrote those words.

Paul’s Testimony Before Felix

Paul wrote his letter to the Romans while in Corinth in 56 C.E. Later that year, he was brought under escort to Caesarea and appeared before Governor Felix. The high priest Ananias, accompanied by some elders and a public speaker named Tertullus, presented their case against Paul. His response to the accusations sheds light on his interpretation:

"Knowing well that this nation has had you as judge for many years, I readily speak in my own defense. As you can verify for yourself, it has not been more than 12 days since I went up to worship in Jerusalem; and they found me neither arguing with anyone in the temple nor stirring up a mob, either in the synagogues or throughout the city. Nor can they prove to you the things they are accusing me of right now. But I do admit this to you, that according to the way that they call a sect, in this manner I am rendering sacred service to the God of my forefathers, as I believe all the things set forth in the Law and written in the Prophets. And I have hope toward God, which hope these men also look forward to, that there is going to be a resurrection of both the righteous and the unrighteous. Because of this I always strive to maintain a clear conscience before God and men. Now after quite a number of years, I arrived to bring gifts of mercy to my nation and to make offerings. While I was caring for these matters, they found me ceremonially cleansed in the temple, but not with a crowd or causing a disturbance. But there were some Jews from the province of Asia who ought to be present before you to accuse me if they actually have anything against me. Or let the men here say for themselves what wrong they found as I stood before the Sanhedrin, except for this one thing that I cried out while standing among them: ‘Over the resurrection of the dead I am today being judged before you!’”

The Hope of Resurrection

In this context, the resurrection of the righteous and the unrighteous provides a meaningful perspective on how “all Israel will be saved.” Many generations of Israelites ceased to sanctify or even use Jehovah’s name. Their conduct at times brought reproach upon it. Yet other generations—including Moses, Joshua, the judges, Samuel, David, Solomon, Isaiah, Hezekiah, Hosea, Daniel, Ezra, Nehemiah, and the early followers of Jesus—did sanctify Jehovah’s name in both word and deed. These figures are still highly respected by the people of Israel today.

A Divided Sanhedrin

Although many Israelites during Jesus’ and Paul’s time did not believe in the resurrection, others did. This belief caused a sharp division when Paul was initially arrested in Jerusalem and brought before the Sanhedrin:

"Now Paul, knowing that the one part was made up of Sadducees but the other of Pharisees, cried out in the Sanhedrin: 'Men, brothers, I am a Pharisee, a son of Pharisees. Over the hope of the resurrection of the dead I am being judged.' Because he said this, a dissension arose between the Pharisees and the Sadducees, and the assembly was split. For the Sadducees say that there is neither resurrection nor angel nor spirit, but the Pharisees accept them all. So a great uproar broke out, and some of the scribes of the party of the Pharisees rose and began arguing fiercely, saying: 'We find nothing wrong in this man, but if a spirit or an angel spoke to him—.' Now when the dissension grew great, the military commander feared that Paul would be torn apart by them, and he commanded the soldiers to go down and snatch him from their midst and bring him into the soldiers’ quarters. But the following night the Lord stood by him and said: 'Take courage! For just as you have been giving a thorough witness about me in Jerusalem, so you must also bear witness in Rome.'”

The Motivating Power of the Resurrection

As we can see, belief in the resurrection was a critical issue. Christians had no doubt about Jesus’ resurrection, and it motivated them to preach the Christ. However, many Israelites had become dull to that message. Jesus once stated, “Among those born of women, there has not been raised up anyone greater than John the Baptist, but a lesser person in the Kingdom of the heavens is greater than he is.” He also said, “No man has ascended into heaven but the one who descended from heaven, the Son of man.”

Martha said to Jesus, “I know he will rise in the resurrection on the last day.” And Peter made it clear: “For David did not ascend to the heavens.” (Acts 2:34) There is no indication that Stephen or the apostle James were resurrected immediately after death.

Paul Comforts the Thessalonians

Some early Christians may have grieved over those who had fallen asleep in death. That’s why Paul, writing around 50 C.E., comforted the Thessalonians:

"Moreover, brothers, we do not want you to be ignorant about those who are sleeping in death, so that you may not sorrow as the rest do who have no hope. For if we have faith that Jesus died and rose again, so too God will bring with him those who have fallen asleep in death through Jesus. For this is what we tell you by Jehovah’s word, that we the living who survive to the presence of the Lord will in no way precede those who have fallen asleep in death; because the Lord himself will descend from heaven with a commanding call, with an archangel’s voice and with God’s trumpet, and those who are dead in union with Christ will rise first. Afterward we the living who are surviving will, together with them, be caught away in clouds to meet the Lord in the air; and thus we will always be with the Lord. So keep comforting one another with these words."

Looking Ahead to the Millennium

At that time, nothing had changed regarding the resurrection. Jesus returned to where he had been before coming to earth in human form. For the rest of faithful humans, the resurrection is still future—appointed for the “last day,” traditionally understood as the seventh day—the Millennial Reign of Christ, a 1,000-year rule of God's Kingdom over all the earth.

Think for a moment what it will mean when righteous and unrighteous Israelites from various generations return to life and witness the full historical record: the Christian preaching of the first century, and the global witness about Jehovah’s name carried out by Jehovah’s Witnesses in the final days before the great tribulation.

These resurrected ones—faithful prophets, psalmists, kings, and common people—will be in a unique position to testify about how Jehovah dealt with Israel, how His name was used, and how the Messiah, Jesus, carried that name with reverence. Imagine their astonishment when they realize how Jehovah preserved His name, and how Jesus—not replacing that name—consistently glorified it.

What clarity will come when Jesus’ mysterious statement “I am he” (John 8:24, 28, 58) is finally understood by multitudes—not as a claim to equality with God, but as a fulfillment of prophetic identity and divine commission. Then, resurrected Israelites and all mankind will see plainly that Jesus was the Messiah, Jehovah’s appointed one—never Jehovah Himself.

Their testimonies will strengthen the spiritual clarity of the new world. The restored Israelites will help explain how Jehovah’s name had always been central to worship—and how misinterpretation, tradition, and fear obscured that truth for centuries.

In the Millennium, worship will be unified. Jehovah will be sanctified in the eyes of all living. Jesus will rule as King, Judge, and High Priest—but always under the authority of the One who gave him that role. And all who live will know the name of the only true God: Jehovah.

This is not merely about belief—it is about responding to a call. A call that echoes from the heavens, reaching us through Jesus, the appointed mediator of a new covenant. As the book of Hebrews reminds us, "But you have approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads of angels in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all, and the spiritual lives of righteous ones who have been made perfect, and Jesus the mediator of a new covenant." (Hebrews 12:22–24) This is not a casual invitation—it is a call to holiness, to sacred service, to stand where the spiritual lives of righteous ones have already been made perfect. It is a call that must not be refused.

Long ago, those who ignored divine warnings from the mountain of Sinai did not escape the consequences. How much more serious, then, is our responsibility now—when the one calling speaks from the heavens? (Hebrews 12:25) Once again, the voice of God is shaking the heavens and the earth—not to destroy, but to expose what can’t stand, so that what is unshakable may remain.

So the question comes to each of us: How will we respond to this call? Will we stand in awe, gratefully receiving the undeserved kindness that allows us to offer sacred service? Or will we be among those who turn away, fearing the reproach of men more than the approval of God? (Compare Mark 8:38)

This calling is not vague. It is rooted in clarity, awe, and accountability. “For our God is a consuming fire.” (Hebrews 12:29) Let us not delay. Let us respond with reverence and courage.

The Different Types of Calling on Jesus' Name

The Bible shows that invoking Jesus' name—calling on it—served different purposes depending on time, context, and divine authorization. These moments of calling were not necessarily prayers, but expressions of obedience, discipleship, and miraculous empowerment under Jesus’ authority.

Before Jesus’ Resurrection

Matthew 10:1, 7–8

“So he summoned his 12 disciples and gave them authority over unclean spirits, so that they could expel them and cure every disease and every infirmity... As you go, preach, saying: ‘The Kingdom of the heavens has drawn near.’ Cure the sick, raise up the dead, make lepers clean, expel demons.”

Luke 10:17–24

“Then the 70 returned with joy, saying: ‘Lord, even the demons are made subject to us by the use of your name.’ At that he said to them: ‘I see Satan already fallen like lightning from heaven. Look! I have given you the authority to trample underfoot serpents and scorpions, and over all the power of the enemy, and nothing at all will harm you. Nevertheless, do not rejoice because the spirits are made subject to you, but rejoice because your names have been written in the heavens.’”

Jesus rejoiced in holy spirit and praised the Father for revealing these things to humble ones. He added:
“All things have been handed over to me by my Father... and no one knows who the Father is except the Son and anyone to whom the Son is willing to reveal him.”

These scriptures show that even before his death and resurrection, Jesus allowed his followers to use his name to expel demons and heal others. Yet, he emphasized the deeper joy of being recorded in heaven—having God's approval.

After Jesus’ Resurrection

Acts 3:6

“However, Peter said: ‘Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ the Nazarene, walk!’”

Acts 4:10

“...let it be known to all of you and to all the people of Israel that in the name of Jesus Christ the Nazarene, whom you executed on a stake but whom God raised up from the dead, by this one this man stands here healthy in front of you.”

Acts 5:12, 15–16

“Moreover, through the hands of the apostles many signs and wonders continued to occur among the people...”
“They would even bring the sick out into the main streets... and they were all cured.”

Acts 8:6–7, 13 (Philip in Samaria)

“The crowds were paying attention to what Philip said... many had unclean spirits, and these would cry out... many who were paralyzed and lame were cured... Even Simon himself became a believer... amazed at the signs and powerful works.”

Acts 9:34

“Peter said to him: ‘Ae·neʹas, Jesus Christ heals you. Rise and make your bed.’ And he immediately rose.”

Acts 9:40

“Peter... kneeling down, he prayed. Then turning toward the body, he said: ‘Tabiʹtha, rise!’ She opened her eyes...”

After Jesus was resurrected and exalted to God’s right hand, the use of his name became even more powerful. As he had promised: “Most truly I say to you, whoever exercises faith in me will also do the works that I do; and he will do works greater than these, because I am going my way to the Father. Also, whatever you ask in my name, I will do this, so that the Father may be glorified in connection with the Son. If you ask anything in my name, I will do it.” —John 14:12–14

So everything that supports the advancement of God's purpose has been empowered by the resurrected Jesus himself. What the disciples did in his name—miracles, healing, and bold preaching—were not for personal honor, but to glorify Jehovah and declare the arrival of His Kingdom through Christ.

A Shift in Focus

While miraculous gifts were prominent in the early congregation, the apostle Paul foretold their decline: “But whether there are gifts of prophecy, they will be done away with; whether there are tongues, they will cease; whether there is knowledge, it will be done away with.” —1 Corinthians 13:8

What remains today is the enduring power of love—“the perfect bond of union” (Colossians 3:14). As Jesus said:

“By this all will know that you are my disciples—if you have love among yourselves.” —John 13:35

A Living Continuation of the Story of Calling

I realize now that I never truly finished telling the story of calling. This morning, July 6th, I took a short work trip with my longtime employee and friend, Juan. Juan has been a devout Seventh-Day Adventist for over 30 years. Over the last eight years, we’ve shared countless spiritual conversations—especially during our drives to various job sites. These rides have become sacred spaces, allowing us to explore Scripture deeply and exchange insights drawn from our different backgrounds.

On this particular morning, I shared with him the story of Toby—the man whose perception of Jesus could laed to a separation between us. As Juan and I discussed the implications of that experience, the topic of Jesus’ identity naturally came up again. Though we’ve revisited it many times over the years, Juan has always maintained his belief in the Trinity. But this time, something shifted. As we examined Colossians 1:15 together—“He is the image of the invisible God, the firstborn of all creation”—Juan seemed to grasp the clarity of the verse in a new way. That moment opened the door for a much deeper dialogue.

We began to speak about the Temple—how I’ve been describing its symbolic structure in this book—and we traced the line from the outer courtyard to the holy place. We spoke about Jesus, not as Almighty God, but as the High Priest, the Mediator who leads us into Jehovah’s presence. It felt like we were walking into the spiritual holy place together, building on the foundation of years of discussion, prayer, and honest searching.

What struck me most was how all of this felt connected. Writing The Temple chapter, the encouragement from our circuit overseer to pray with boldness, my encounter with Toby, this morning’s conversation with Juan—and then, later today, attending our meeting at the Kingdom Hall. During the public talk, Brother Razor referenced a quote from the Insight book: “Prayer is worshipful address to the true God, or to false gods. Mere speech to God is not necessarily prayer.”

That moment felt like divine confirmation—like the pieces were all part of one spiritual thread, woven together by Jehovah’s spirit. I rushed home, eager to write all this down and preserve it while the clarity was still fresh.

Most of what I’ve shared already lays the foundation: the meaning of prayer, the significance of calling, and our sacred communion with Jesus as Mediator. But now, let me continue by sharing what Juan and I discussed about prayers offered in the holy place—prayers that reflect worship, reverence, and a direct connection to Jehovah through the priestly service of His Son.

Prayers Offered in the Holy Place

Jehovah gave Moses detailed instructions to construct the tabernacle “exactly as it was shown to you on the mountain.” Inside the Holy Place—a sacred inner chamber of that structure—were three divinely appointed items: the golden lampstand, the golden altar of incense, and the table of showbread. Each carried deep symbolic meaning.

On the table were twelve round unleavened loaves, arranged in two orderly piles. Every Sabbath, these loaves were replaced with fresh ones. But what happened to the bread that had sat in the Holy Place all week? It wasn’t discarded—it became food for the priests and their families, to be eaten in the inner courtyard. What a powerful image: holy bread, made available to those assigned to minister before Jehovah!

Today, each week, the anointed Christians—those who serve in a priestly capacity—renew their spiritual strength with the spiritual food prepared within the congregations, symbolized by the golden lampstands in Revelation. These lampstands represent the worldwide congregations of Jehovah’s Witnesses, whose spiritual light sanctifies the "bread" of truth. But perhaps most importantly, it is in the Holy Place where the anointed offer their prayers—like incense rising before Jehovah.

This realization came to me while writing this chapter and later discussing it with Juan. Why do I say that the anointed among Jehovah’s Witnesses are uniquely experiencing this sacred role in prayer? Because of the precise requirements Jehovah gave for incense in the tabernacle: “Then Jehovah said to Moses: ‘Take equal portions of these perfumes: stacte drops, onycha, perfumed galbanum, and pure frankincense. Make it into an incense... skillfully blended, salted, pure, and holy. You are to place some of it before the Testimony in the tent of meeting, where I will present myself to you... You must not make any incense like this for your own use. It is holy to Jehovah.’” —Exodus 30:34–38

This incense was sacred. It was not to be duplicated for personal use. In the spiritual temple, this incense symbolizes the prayers of the holy ones: “May my prayer be as incense prepared before you, my uplifted hands like the evening grain offering.” —Psalm 141:2. “Each one had a harp and golden bowls full of incense. (The incense means the prayers of the holy ones.)” —Revelation 5:8

Now consider Jesus’ own model prayers. In both versions—found in Matthew and Luke—he begins with the same priority:

“‘Our Father in the heavens, let your name be sanctified. Let your Kingdom come...’” and “Father, let your name be sanctified. Let your Kingdom come...” This sanctification of Jehovah’s name is absent in the prayers of Judaism and Islam, both of which reject the Son. It is also twisted in Christendom, where Jesus is declared to be Jehovah and prayers are directed to him. But Jesus himself made this distinction clear. As High Priest, he bore on his forehead the sacred inscription: “Holiness belongs to Jehovah.” He taught us to sanctify Jehovah’s name in our prayers. He declared: “I have made your name known to them and will make it known.” —John 17:26

You can clearly see that if Jehovah did not allow foreign incense to be offered in His holy place—if He commanded that only a specific, holy blend be used—then our prayers, too, must reflect the same purity and intention. If the content of our prayers does not align with what is acceptable in His spiritual temple, how could we ever expect to be there? Just as unauthorized incense would defile the holy place, so too would misdirected or improper prayers show that one has not entered into the spiritual condition that Jehovah sanctifies. True worship requires more than sincerity—it requires alignment with Jehovah’s revealed will, including the sanctification of His name and submission to His purpose through the appointed High Priest, Jesus Christ.

He continues to do the same today—for those whom Jehovah has drawn to him. They follow in his footsteps, walking in the holy way, ministering inside the symbolic Holy Place.

As I was reflecting on all this today, I remembered something I haven’t yet written in full—but soon will include in my Calling chapter: how I first stepped into the Sanctuary in September 2024, and how since then, I have remained present there. Not physically, of course—but spiritually, in prayer, in dedication, and in offering incense not for myself, but to Jehovah—with holiness.

I deeply wish that everyone could experience what I now do. And the truth is—they will. At some point, every person will walk this path, because our heavenly Father wants all people to draw close to Him. Yet what a unique privilege it is to be among the first—to be called now, ahead of the crowd, to respond to Jehovah’s invitation of intimacy and purpose. The firstfruits of creation are not only honored guests—they are appointed as priests, entrusted with the sacred responsibility of introducing others to Jehovah within His spiritual temple. They are called to move through the stages of spiritual perfection, to pass behind the curtain, and to reflect the very image that Jehovah originally intended for humanity to bear. What an honorable calling this is!

Why, then, be like those in Jesus’ illustration of the wedding feast—those who were invited but rejected the invitation, distracted by their own pursuits? Let us not delay or make excuses. Let us respond now, while the invitation is still open, and step into the light of Jehovah’s presence with joy and reverence.