Shalom mishpacha. Come and see what was written, what remains, and what still stands. There are some questions that cannot be answered honestly by grabbing one verse, holding it above every other verse, and demanding that the rest of Scripture bow to our interpretation of it. The relationship between Yahuah (God) the Father and Yahusha (Jesus) the Messiah is one of those questions. If we are going to understand who Yahusha is, we should begin with Yahusha.
Not with a creed written centuries later. Not with philosophical terminology Scripture never uses. Not with what somebody told us the word “God” must mean in every passage. Not with inherited assumptions. Begin with the Son’s own testimony.
Who did Yahusha say sent Him?
Who did He pray to?
Whose will did He obey?
Whose commandments did He receive?
Who gave Him authority?
Who taught Him?
Who glorified Him?
Who raised Him?
Who did He call “my Father”?
And perhaps most importantly, after His resurrection and glorification, who did Yahusha still call “my Elohim”?
Those questions matter because you cannot claim to honor the Son while refusing to hear what the Son says about the Father.
Yahusha does not speak as though Yahuah and Himself are interchangeable identities. Scripture repeatedly presents relationship, distinction, order, love, obedience, sending, receiving, giving, inheritance, authority, mediation, and ultimately subjection. That does not diminish Yahusha. It establishes Him exactly where the Scriptures place Him. The danger comes when men think exalting the Son requires erasing the Father, but Yahusha never exalted Himself by diminishing Yahuah.
He exalted Yahuah.
He obeyed Yahuah.
He prayed to Yahuah.
He taught men to worship Yahuah.
He called Yahuah His Father.
And He said plainly:
Yochanan (John) 14:28
“My Father is greater than I.”
Before interpreting difficult passages, we must allow plain passages to speak plainly.
And this is where our foundation begins.
The Son is not the Father, because the Son continually speaks to, about, and on behalf of the Father as another identifiable subject.
Listen to the pattern.
Mattithyahu (Matthew) 7:21
“He that doeth the will of my Father which is in heaven.”
Mattithyahu (Matthew) 10:32
“Him will I confess also before my Father which is in heaven.”
Mattithyahu (Matthew) 11:27
“All things are delivered unto me of my Father.”
Mattithyahu (Matthew) 16:17
“My Father which is in heaven.”
Mattithyahu (Matthew) 18:35
“My heavenly Father.”
Mattithyahu (Matthew) 20:23
“It is not mine to give… but it shall be given to them for whom it is prepared of my Father.”
The language is relational from beginning to end.
“My Father.”
“My Father’s will.”
“My Father gave.”
“My Father revealed.”
“My Father prepared.”
“My Father sent.”
If Yahusha and the Father were simply two names for the same individual, these statements would become nearly impossible to read naturally.
But once we allow Scripture to establish distinction, the passages become clear.
Yahusha is the Son.
Yahuah is His Father.
And the Father is the One from whom the Son receives.
That pattern becomes even stronger in the Gospel of Yochanan.
Yochanan (John) 5:19
“The Son can do nothing of himself, but what he sees the Father do.”
Notice what Yahusha does not say.
He does not say, “I independently possess authority alongside the Father.”
He says the Son watches the Father and acts accordingly.
Then He continues.
Yochanan (John) 5:30
“I can of mine own self do nothing… I seek not mine own will, but the will of the Father which hath sent me.”
There are several distinctions inside this one verse.
There is “I.”
There is “my own will.”
There is “the Father.”
There is “the Father’s will.”
And there is the relationship of sender and sent one.
Yahusha does not erase this distinction.
He emphasizes it.
The same witness appears again.
Yochanan (John) 6:38
“I came down from heaven, not to do mine own will, but the will of him that sent me.”
This is critical.
Yahusha acknowledges a will that can be grammatically distinguished from the will of the One who sent Him.
And yet His faithfulness is seen in perfectly submitting His will to Yahuah.
That is obedience.
That is sonship.
That is covenant order.
Submission does not dishonor the Son. Submission reveals the perfection of the Son.
This becomes unmistakable in Gethsemane.
Mattithyahu (Matthew) 26:39
“O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.”
Compare:
Luqas (Luke) 22:42
“Nevertheless not my will, but Yours, be done.”
If words mean anything, Yahusha distinguishes His will from the Father’s will.
He then submits Himself completely.
That scene should sober us.
The Messiah who never sinned did not say, “My will is automatically the Father’s because I am the Father.”
He said:
“Not my will, but Yours.”
That distinction is not rebellion.
It is perfect obedience.
And this is why Yahusha becomes the model for everyone who follows Him.
Yochanan (John) 4:34
“My meat is to do the will of him that sent me, and to finish his work.”
Yochanan (John) 15:10
“I have kept my Father’s commandments, and abide in his love.”
Yahuchanan Aleph (1 John) 2:6
“He that says he abides in him ought himself also so to walk, even as he walked.”
The precept is clear:
The Son obeyed the Father; those claiming to follow the Son must learn that same obedience.
This is why removing order between Yahuah and Yahusha creates practical problems.
If Yahusha is merely Yahuah acting under another name, then the Son’s obedience becomes theater.
His prayers become self-address.
His submission becomes performance.
His being sent loses its natural meaning.
His receiving authority becomes difficult to explain.
His statement that the Father is greater becomes something we are forced to explain away rather than simply believe.
But Scripture does not present Yahusha’s obedience as theater.
It presents it as righteousness.
Consider the matter of Yahusha’s doctrine.
Yochanan (John) 7:16
“My doctrine is not mine, but his that sent me.”
That statement is devastating to the idea that Yahusha came to replace the Father’s instruction with an independent teaching of His own.
He says His teaching originated with Yahuah.
Again:
Yochanan (John) 8:28
“I do nothing of myself; but as my Father hath taught me, I speak these things.”
Again:
Yochanan (John) 12:49
“The Father which sent me, he gave me a commandment, what I should say, and what I should speak.”
Again:
Yochanan (John) 12:50
“Whatsoever I speak therefore, even as the Father said unto me, so I speak.”
Again:
Yochanan (John) 14:24
“The word which you hear is not mine, but the Father’s which sent me.”
Listen to the sequence Scripture gives us:
Yahuah commands.
Yahusha receives.
Yahusha speaks.
The disciples hear.
The disciples obey.
That is covenant order.
The Son does not compete with the Father’s Word. The Son perfectly reveals and obeys the Father’s Word.
This is why Yahusha could say:
Yochanan (John) 5:23
“He that honors not the Son honors not the Father which has sent him.”
Honoring Yahusha is necessary precisely because Yahuah sent Him.
The authority of the messenger is inseparable from the authority of the One who commissioned Him.
Rejecting Yahusha is therefore rejecting Yahuah’s appointed Son.
But notice: the verse preserves distinction even while demanding honor.
The Father sends.
The Son is sent.
The same pattern appears concerning authority.
Mattithyahu (Matthew) 28:18
“All power is given unto me in heaven and in earth.”
Given.
That word matters.
If authority is given to Yahusha, there is a giver.
Compare:
Yochanan (John) 3:35
“The Father loves the Son, and has given all things into his hand.”
Yochanan (John) 5:26-27
“The Father… has given to the Son… and has given him authority to execute judgment also.”
Yochanan (John) 17:2
“As thou hast given him power over all flesh.”
Revelation 2:26-27
“Even as I received of my Father.”
The Scriptural pattern is not difficult:
The Father gives.
The Son receives.
The Son faithfully exercises what the Father gives.
This does not make Yahusha insignificant.
It makes Him the appointed ruler, judge, king, priest, mediator, and Messiah.
Authority received from Yahuah is not lesser because it is received.
It is legitimate precisely because Yahuah gave it.
This is how Scripture speaks concerning kingship elsewhere.
Tehillim (Psalm) 2:6
“Yet have I set my king upon my holy hill of Zion.”
Who sets the King?
Yahuah.
Who is appointed?
The Messiah.
Continue:
Tehillim (Psalm) 2:7
“Yahuah has said unto me, You are my Son.”
Again there are two participants.
Yahuah speaks.
The Son receives the declaration.
And then:
Tehillim (Psalm) 2:8
“Ask of me, and I shall give thee the heathen for thine inheritance.”
The Son asks.
Yahuah gives.
This is not New Testament philosophy being forced onto ancient Scripture.
This order was already embedded in the prophetic witness.
David likewise writes:
Tehillim (Psalm) 110:1
“Yahuah said unto my Master, Sit at My right hand.”
Yahuah speaks to David’s Master.
One sits at the right hand of the Other.
The right hand is a place of exalted authority, but sitting beside someone does not make the one seated the same individual as the One whose right hand He occupies.
Yahusha Himself used this Psalm.
Marqos (Mark) 12:36
“Yahuah said to my Master, Sit thou on my right hand.”
The distinction is built into the prophecy Yahusha applied to Himself.
This same picture continues after His resurrection.
Maaseh (Acts) 2:32-33
“This Yahusha hath Elohim raised up… therefore being by the right hand of Elohim exalted…”
Yahuah raises.
Yahusha is raised.
Yahuah exalts.
Yahusha is exalted.
And that brings us to another major distinction: Yahusha has an Elohim.
This is perhaps one of the most neglected realities in this entire discussion.
After Yahusha was resurrected, He told Miryam:
Yochanan (John) 20:17
“I ascend unto my Father, and your Father; and to my Elohim, and your Elohim.”
Read it exactly as written.
“My Father.”
“Your Father.”
“My Elohim.”
“Your Elohim.”
Yahusha does not merely say that Yahuah is the Elohim of the disciples.
He says:
“My Elohim.”
And this did not end after Yahusha ascended.
The glorified Messiah speaks in Revelation and still uses the same language.
Revelation 3:12
“Him that overcometh will I make a pillar in the temple of my Elohim… and I will write upon him the name of my Elohim… and the name of the city of my Elohim… which cometh down out of heaven from my Elohim.”
Four times:
“My Elohim.”
This is Yahusha after resurrection.
After exaltation.
After being seated in glory.
After overcoming.
And still He says:
“My Elohim.”
That alone should cause us to examine any theology that requires us to pretend Yahusha never spoke this way.
Shaul (Paul) maintains the same language.
Ephsiyim (Ephesians) 1:17
“The Elohim of our Master Yahusha Messiah, the Father of glory.”
Kepha (Peter) does likewise.
Kepha Aleph (1 Peter) 1:3
“Blessed be the Elohim and Father of our Master Yahusha Messiah.”
Shaul (Paul) likewise writes:
Qorintiyim Bet (2 Corinthians) 1:3
“Blessed be Elohim, even the Father of our Master Yahusha Messiah.”
This language is remarkably consistent.
Yahuah is the Father of Yahusha.
Yahuah is the Elohim of Yahusha.
And Yahusha is Yahuah’s Messiah.
This is why Yahusha’s prayer in Yochanan 17 deserves special attention.
Yochanan (John) 17:1
“Father, the hour is come; glorify Your Son, that Your Son also may glorify You.”
The Father glorifies the Son.
The Son glorifies the Father.
Then Yahusha says:
Yochanan (John) 17:3
“That they might know thee the only true Elohim, and Yahusha Messiah, whom thou hast sent.”
Notice Yahusha’s sentence.
He addresses the Father as “the only true Elohim.”
Then He distinguishes Himself as “Yahusha Messiah, whom thou hast sent.”
The grammar is not hidden.
Yahusha is speaking to someone.
He calls that someone the only true Elohim.
And He identifies Himself as the one sent by that Elohim.
This aligns perfectly with:
Qorintiyim Aleph (1 Corinthians) 8:6
“To us there is but one Elohim, the Father, of whom are all things… and one Master Yahusha Messiah, by whom are all things.”
The Father is described as the One of whom are all things.
Yahusha is described as the one through whom or by whom are all things.
Source and agent are distinguished.
Father and Son are distinguished.
One Elohim and one appointed Master are distinguished.
Yet they work in complete unity.
That brings us to one of the most frequently misunderstood verses.
Yochanan (John) 10:30
“I and my Father are one.”
People often stop here.
But Yahusha explains the kind of unity He desires in Yochanan 17.
Yochanan (John) 17:11
“That they may be one, as we are.”
Again:
Yochanan (John) 17:21
“That they all may be one; as thou, Father, art in me, and I in You.”
Then:
“That they also may be one in us.”
And again:
Yochanan (John) 17:22
“That they may be one, even as we are one.”
Yahusha prayed that His disciples would become one as He and the Father are one.
He was not praying that the disciples would become one individual being.
He was praying for unity.
One purpose.
One truth.
One Spirit of obedience.
One mission.
One love.
This does not exhaust every possible theological discussion surrounding Yochanan 10:30, but it absolutely prevents us from casually assuming that “one” must mean “the exact same individual.”
The immediate context also preserves distinction.
Yochanan (John) 10:29
“My Father… is greater than all.”
Then:
Yochanan (John) 10:30
“I and my Father are one.”
Unity does not erase relationship.
In fact, true unity requires distinction.
You cannot have agreement between parties if there are no distinguishable parties.
That principle becomes even clearer in Yochanan 8.
Yahusha appeals to the Torah principle requiring two witnesses.
Debarim (Deuteronomy) 19:15
“At the mouth of two witnesses… shall the matter be established.”
Then Yahusha says:
Yochanan (John) 8:17-18
“The testimony of two men is true. I am one that bear witness of myself, and the Father that sent me bears witness of me.”
Yahusha identifies:
Witness one: Himself.
Witness two: His Father.
His argument depends upon distinction.
If Father and Son were simply the same witness under two names, the appeal to two witnesses would collapse.
Scripture does not merely show Father and Son cooperating. Yahusha Himself presents them as distinguishable witnesses.
Now consider the famous statement:
Yochanan (John) 14:9
“He that has seen me has seen the Father.”
Some read this as Yahusha saying, “I am literally the Father.”
But only verses later He says:
Yochanan (John) 14:28
“I go unto the Father: for my Father is greater than I.”
So verse 9 cannot reasonably mean Yahusha is claiming to be the same individual as the Father.
The context concerns revelation and representation.
Look at the explanation.
Yochanan (John) 14:10
“The words that I speak unto you I speak not of myself: but the Father that dwells in me, he doeth the works.”
Yahusha reveals the Father because the Father works through Him.
He speaks the Father’s words.
He performs the Father’s works.
He bears the Father’s character.
He makes the unseen Father known.
This agrees with:
Yochanan (John) 1:18
“No man has seen Elohim at any time… he has declared him.”
And:
Yochanan (John) 5:37
“You have neither heard his voice at any time, nor seen his shape.”
Yahusha makes the Father known without becoming the Father.
A perfect representative can reveal the One who sent him.
That brings us naturally to Yochanan 1.
Yochanan (John) 1:1
“In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.”
This verse has generated centuries of debate, but whatever interpretation one holds concerning the nature of the Word, one fact cannot be ignored:
The Word was with Elohim.
Relationship is already present.
Then:
Yochanan (John) 1:14
“The Word was made flesh.”
And later Yochanan identifies Yahusha as the one who reveals the unseen Elohim.
But Yochanan does not suddenly abandon the distinction he develops throughout the rest of the Gospel.
The same Gospel contains:
Yochanan (John) 5:30
“I can of mine own self do nothing.”
Yochanan (John) 7:16
“My doctrine is not mine.”
Yochanan (John) 8:42
“I proceeded forth and came from Elohim; neither came I of myself, but he sent me.”
Yochanan (John) 14:28
“My Father is greater than I.”
Yochanan (John) 17:3
“Thee the only true Elohim, and Yahusha Messiah, whom thou hast sent.”
Yochanan (John) 20:17
“My Elohim and your Elohim.”
Therefore Yochanan 1:1 must be interpreted in a way that respects Yochanan’s entire testimony.
One verse cannot be used to erase twenty others.
Then we come to Thomas.
Yochanan (John) 20:28
“My Master and my Elohim.”
This passage deserves careful treatment rather than dismissal.
Thomas uses exalted language toward the risen Yahusha.
But the same chapter contains Yahusha’s own declaration only eleven verses earlier:
Yochanan (John) 20:17
“I ascend unto… my Elohim, and your Elohim.”
Whatever Thomas means by his confession, it cannot legitimately be interpreted in a way that makes Yahusha’s own declaration disappear.
Scripture can use elohim-language representationally.
Mosheh was told:
Shemoth (Exodus) 7:1
“See, I have made you an elohim to Pharaoh.”
Judges representing Yahuah’s authority are likewise addressed using elohim terminology in the Hebrew Scriptures.
This does not mean Mosheh became Yahuah.
So the use of divine titles must always be interpreted according to context.
The point is not to force one conclusion onto Yochanan 20:28.
The point is to refuse an interpretation that contradicts Yahusha’s repeated testimony that the Father is His Elohim.
Now consider:
Philippiyim (Philippians) 2:6-9
The Messiah humbles Himself, takes the form of a servant, becomes obedient unto death, and then:
“Elohim also hath highly exalted him, and given him a name which is above every name.”
Notice again:
Elohim exalts.
Yahusha is exalted.
Elohim gives.
Yahusha receives.
Even in one of the most exalted Messiah passages in Scripture, distinction remains.
The passage culminates:
Philippiyim (Philippians) 2:11
“Every tongue should confess that Yahusha Messiah is Master, to the glory of Elohim the Father.”
The exaltation of Yahusha terminates in the glory of Yahuah the Father.
That is the pattern.
Yahusha never competes with Yahuah.
His exaltation glorifies Yahuah.
His kingship glorifies Yahuah.
His obedience glorifies Yahuah.
His resurrection glorifies Yahuah.
His judgment glorifies Yahuah.
His victory glorifies Yahuah.
The Son is most honored when we understand Him in the order Yahuah established, not when we erase the One who established Him.
Now consider Colossians.
Qolasim (Colossians) 2:9
“For in him dwells all the completeness of the Mightiness bodily.”
This is another verse frequently used to argue that Yahusha must therefore be the same being as the Father.
But Shaul already wrote:
Qolasim (Colossians) 1:19
“For it pleased the Father that in him should all fulness dwell.”
Who determined that fullness would dwell in the Son?
The Father.
Compare:
Yochanan (John) 3:34
“Elohim gives not the Spirit by measure unto him.”
Fullness residing in Yahusha demonstrates how completely Yahuah works through His appointed Son.
It does not require us to erase the Father-Son relationship consistently maintained elsewhere.
Then Hebrews.
Ibrim (Hebrews) 1:8
“But unto the Son he said, Your throne, O Elohim, is for ever and ever.”
Again this is exalted language.
But continue reading.
Ibrim (Hebrews) 1:9
“Therefore Elohim, even thy Elohim, has anointed You.”
The Son addressed with elohim-language still has an Elohim above Him who anoints Him.
This comes from:
Tehillim (Psalm) 45:6-7
“Elohim, thy Elohim, hath anointed You.”
So even a passage used to emphasize Messiah’s exalted status contains the distinction:
The Messiah.
And His Elohim.
The anointed one.
And the One doing the anointing.
This is the meaning of Messiah itself.
Mashiach means anointed one.
And an anointed one has an Anointer.
Yahusha testified:
Luqas (Luke) 4:18
“The Spirit of Yahuah is upon me, because he hath anointed me.”
Kepha preached the same:
Maaseh (Acts) 10:38
“Elohim anointed Yahusha of Nazareth with the Holy Spirit and with power.”
Yahuah anoints.
Yahusha is anointed.
And there is another verse that deserves special weight.
Marqos (Mark) 13:32
“Of that day and that hour knows no man… neither the Son, but the Father.”
The Son does not know the hour.
The Father knows.
The text establishes a distinction of knowledge.
Attempts are sometimes made to explain this entirely through Yahusha’s earthly condition, yet even if one accepts that argument, the verse still demonstrates that Yahusha and Yahuah are not interchangeable identities.
One knows.
The other does not know at that moment.
And Yahusha Himself says so.
We then arrive again at perhaps the clearest statement.
Yochanan (John) 14:28
“My Father is greater than I.”
We should be cautious whenever our theology makes us uncomfortable simply repeating the Messiah’s sentence exactly as He spoke it.
If Yahusha said the Father is greater than He is, faith should not rush to correct Yahusha.
Believe Him.
Yahuah being greater does not make Yahusha unimportant.
Yahuah being the source does not make Yahusha unnecessary.
Yahuah being the only true Elohim does not make Yahusha merely another ordinary man.
Scripture presents Yahusha as uniquely begotten, appointed, anointed, exalted, sinless, resurrected, enthroned, judge of the living and dead, mediator, high priest, king, Master, image of the invisible Elohim, and the only way appointed for reconciliation to the Father.
That is enormous authority.
But none of those truths require us to turn the Son into the Father.
In fact, Scripture consistently teaches the opposite.
Yahuah is the Source.
Yahusha is the appointed Way to the Source.
Yahusha said:
Yochanan (John) 14:6
“No man comes unto the Father, but by me.”
Notice the movement.
We come through Yahusha.
We come to the Father.
Shaul echoes the same pattern.
Ephsiyim (Ephesians) 2:18
“Through him we both have access by one Spirit unto the Father.”
Through whom?
Yahusha.
Unto whom?
The Father.
That is mediation.
This is why Shaul writes:
Timotiyos Aleph (1 Timothy) 2:5
“There is one Elohim, and one mediator between Elohim and men, the man Messiah Yahusha.”
A mediator stands between parties.
One Elohim.
One mediator.
The Messiah stands between Yahuah and humanity.
That is not an insult to Yahusha.
That is the office Yahuah gave Him.
And Hebrews reveals the same truth.
Ibrim (Hebrews) 7:25
“He ever lives to make intercession for them.”
Who does Yahusha intercede to?
Yahuah.
Ibrim (Hebrews) 9:24
“Messiah… entered… into heaven itself, now to appear in the presence of Elohim for us.”
He appears in the presence of Elohim.
Again, distinction.
And this order continues all the way to the end.
Qorintiyim Aleph (1 Corinthians) 15:24
“Then comes the end, when he shall have delivered up the kingdom to Elohim, even the Father.”
Yahusha delivers the kingdom to Yahuah.
Then:
Qorintiyim Aleph (1 Corinthians) 15:27
“He has put all things under his feet.”
But Shaul immediately clarifies that the One placing everything under the Son is excluded from being under the Son.
Then:
Qorintiyim Aleph (1 Corinthians) 15:28
“Then shall the Son also himself be subject unto him that put all things under him, that Elohim may be all in all.”
This takes us beyond Yahusha’s earthly ministry.
Beyond His resurrection.
Beyond His ascension.
Beyond His millennial reign.
To the consummation.
And even there:
The Son is subject to Yahuah.
That destroys the argument that every statement of subordination can simply be dismissed as a temporary consequence of Yahusha’s mortal flesh.
The order remains at the end.
Yahuah places all things under Messiah.
Messiah completes His mission.
Messiah delivers the kingdom.
The Son Himself remains subject to Yahuah.
And Yahuah becomes all in all.
Compare:
Qorintiyim Aleph (1 Corinthians) 11:3
“The head of Messiah is Elohim.”
That statement is simple.
Man has a head.
Messiah has a head.
The head of Messiah is Elohim.
Again, order does not mean worthlessness.
It means order.
Our modern world hates order because it assumes equality of value requires equality of position.
Scripture never teaches that.
Yahusha is greater than His disciples, yet He washed their feet.
A husband may have headship while being commanded to sacrifice himself for his wife.
Kings serve Yahuah while exercising authority over nations.
Authority and value are not identical categories.
So when Scripture says Yahuah is the head of Messiah, the response should not be embarrassment.
It should be reverence.
This brings us to Revelation.
People sometimes imagine Revelation finally collapses Yahusha and Yahuah into one figure.
But Revelation repeatedly distinguishes them.
Revelation 1:1
“The Revelation of Yahusha Messiah, which Elohim gave unto him.”
Even the opening sentence gives us:
Elohim gives revelation.
Yahusha receives revelation.
Then Revelation 5 depicts:
Revelation 5:6-7
The Lamb approaches:
“Him that sat upon the throne.”
The Lamb then takes the scroll:
“Out of the right hand of him that sat upon the throne.”
The Lamb is not described as taking the scroll from His own hand.
There is the One seated on the throne.
There is the Lamb approaching.
There is interaction.
There is distinction.
And later:
Revelation 3:21
Yahusha says:
“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”
Notice:
“My throne.”
“My Father.”
“His throne.”
Again, the glorified Yahusha preserves distinction.
And finally:
Revelation 22:1
“A pure river of water of life… proceeding out of the throne of Elohim and of the Lamb.”
Elohim.
And the Lamb.
Unity of reign does not require identity of person.
The Bible can distinguish them while presenting complete harmony between them.
And perhaps that is where many debates lose their way.
People assume distinction must mean division.
It does not.
Yahuah and Yahusha are not rivals.
The Son perfectly reveals the Father.
The Father loves the Son.
The Father gives authority to the Son.
The Son glorifies the Father.
The Father exalts the Son.
The Son obeys the Father.
The Father sends the Son.
The Son accomplishes the Father’s work.
The Father raises the Son.
The Son leads mankind back to the Father.
Their unity is so complete that rejecting the Son is rejecting the Father who sent Him.
Yet their unity never requires Scripture to stop calling one Father and the other Son.
Here is the precept laid out plainly:
Yahuah is the One who sends.
Yochanan (John) 5:37
“The Father himself, which hath sent me.”
Yahusha is the one sent.
Yochanan (John) 8:42
“Neither came I of myself, but he sent me.”
Yahuah gives the words.
Yochanan (John) 12:49
“He gave me a commandment, what I should say.”
Yahusha speaks those words.
Yochanan (John) 12:50
“Even as the Father said unto me, so I speak.”
Yahuah gives authority.
Yochanan (John) 5:27
“Hath given him authority.”
Yahusha receives authority.
Mattithyahu (Matthew) 28:18
“All power is given unto me.”
Yahuah exalts.
Philippiyim (Philippians) 2:9
“Elohim also hath highly exalted him.”
Yahusha is exalted.
Maaseh (Acts) 5:31
“Him hath Elohim exalted with his right hand.”
Yahuah is approached.
Yochanan (John) 14:6
“No man cometh unto the Father…”
Yahusha is the appointed way.
“…but by me.”
Yahuah is the One true Elohim identified by Yahusha.
Yochanan (John) 17:3
“Thee the only true Elohim.”
Yahusha is the Messiah Yahuah sent.
“Yahusha Messiah, whom thou hast sent.”
Yahuah is Yahusha’s Elohim.
Yochanan (John) 20:17
“My Elohim and your Elohim.”
Yahuah remains Yahusha’s Elohim after glorification.
Revelation 3:12
“My Elohim.”
Yahuah is greater.
Yochanan (John) 14:28
“My Father is greater than I.”
Yahusha remains subject to Yahuah at the consummation.
Qorintiyim Aleph (1 Corinthians) 15:28
“Then shall the Son also himself be subject unto him.”
Mishpacha, these passages are not hidden.
What is difficult is often not what the Bible says.
What is difficult is allowing the Bible to challenge what we were told the Bible must say.
And this is why humility matters.
We should not build doctrine by silencing verses that disturb our inherited framework.
Let every witness speak.
If Yochanan 1:1 is true, Yochanan 17:3 is also true.
If Thomas’s confession in Yochanan 20:28 is true, Yahusha’s declaration in Yochanan 20:17 is also true.
If Hebrews 1:8 is true, Hebrews 1:9 is also true.
If Colossians 2:9 is true, Colossians 1:19 is also true.
If Yochanan 10:30 is true, Yochanan 17:21-22 is also true.
If Philippians 2:6 is true, Philippians 2:9 is also true.
Scripture does not contradict Scripture.
Our interpretation may contradict Scripture.
That is different.
The solution is not to throw away difficult verses. The solution is to allow the clear witness of the whole Word to discipline how we interpret them.
And what does the whole witness reveal?
Yahusha is not a false messiah.
He is not merely an ordinary teacher.
He is not optional.
He is the Son of Yahuah.
He is the Lamb.
He is the promised seed.
He is David’s Master.
He is the Prophet like Mosheh.
He is the appointed Judge.
He is the High Priest.
He is the Mediator.
He is the King Yahuah placed upon Zion.
He is the one through whom forgiveness, reconciliation, resurrection, and entrance into the coming kingdom are made possible.
But He never told us to lose sight of the Father.
He came to reveal the Father.
Yochanan (John) 17:6
“I have manifested thy name unto the men which you have given me.”
He came to glorify the Father.
Yochanan (John) 17:4
“I have glorified thee on the earth.”
He came to perform the Father’s work.
“I have finished the work which you have given me to do.”
He came to bring us to the Father.
Yochanan (John) 14:6
“No man comes unto the Father, but by me.”
And when everything is complete, Scripture does not leave Yahusha competing with Yahuah for supremacy.
The Son delivers the kingdom back to the Father.
Qorintiyim Aleph (1 Corinthians) 15:24
“He shall have delivered up the kingdom to Elohim, even the Father.”
Then Yahusha Himself remains subject to Him.
Qorintiyim Aleph (1 Corinthians) 15:28
“That Elohim may be all in all.”
There is something beautiful about that order when we stop fighting it.
Yahusha does not steal the Father’s glory. He reveals it.
He does not replace the Father. He reconciles us to Him.
He does not rebel against the Father’s commandments. He keeps them.
He does not teach His own independent doctrine. He speaks what the Father gave Him.
He does not seize authority. He receives it.
He does not appoint Himself. Yahuah appoints Him.
He does not raise Himself in the apostolic proclamation. Yahuah raises Him.
He does not glorify Himself. Yahuah glorifies Him.
And because Yahuah glorifies the Son, we are commanded to honor the Son.
This is covenant order without competition.
The Father is the Source.
The Son is the Way.
The Source appointed the Way.
And the Way brings us back to the Source.
That is why rejecting Yahusha is disastrous.
You cannot bypass the door Yahuah established and claim you are honoring the Householder.
You cannot reject Yahuah’s Messiah while claiming loyalty to Yahuah.
And at the same time, you cannot use Yahusha to erase the Father Yahusha spent His ministry revealing.
Both errors miss the testimony.
Yahusha said:
Yochanan (John) 12:44
“He who believes in Me, believes not in Me but in Him who sent Me.
And:
Yochanan (John) 13:20
“He that receives me receives him that sent me.”
The Son points beyond Himself to the One who sent Him, not because the Son is insignificant, because He is faithful. A faithful Son does not hijack His Father’s house. He inherits it according to His Father’s appointment. A faithful messenger does not change the Sender’s message.
He delivers it.
A faithful king does not establish an independent kingdom against the One who crowned him.
He rules according to the authority entrusted to him.
And a faithful Messiah does not lead men away from Yahuah.
He brings them home.
So when Yahusha says: “My Father is greater than I,” believe Him.
When He says: “My Elohim and your Elohim,” believe Him.
When He says: “I can of mine own self do nothing,” believe Him.
When He says: “My doctrine is not mine,” believe Him.
When He says: “The Father gave me a commandment,” believe Him.
When He says: “Not my will, but thine,” believe Him.
When He calls the Father: “the only true Elohim,” believe Him.
And when that same Yahusha says: “No man cometh unto the Father, but by me,” believe that too.
We do not have to diminish the Son to distinguish Him from the Father. And we do not have to turn the Son into the Father in order to honor Him. The Scriptures give Yahusha a glory that requires no human exaggeration.
He is Yahuah’s beloved Son, appointed Messiah, Lamb who takes away sin, mediator of the renewed covenant, high priest who intercedes, king who will rule the nations, the judge whom Yahuah appointed, the resurrection and the life, the door, and the way.
And at the end of that way stands the One Yahusha taught us to call: Our Father in heaven.
Let us pray.
Abba Yahuah, Father of heaven and earth, remove every inherited assumption that causes us to speak beyond what You have written. Give us humility to hear the testimony of Your Son without adding to it or taking away from it.
Thank You for Yahusha, Your beloved Son, Your appointed Messiah, the Lamb You provided, the King You have exalted, the mediator through whom You reconcile Your people unto Yourself.
Teach us to honor Yahusha exactly as You commanded without losing sight of You, the One who sent Him.
Teach us to follow Yahusha’s example of obedience.
As He sought Your will, teach us to seek Your will.
As He kept Your commandments, teach us to walk in obedience.
As He glorified Your name, teach us to glorify Your name.
As He humbled Himself, remove pride from us.
As He said, “Not my will, but Yours,” let that same surrender live in our hearts.
Keep us from defending traditions simply because they are familiar. Let Scripture interpret Scripture. Let every witness speak. Give us courage to receive truth even when truth requires us to unlearn something we have carried for years.
And above all, keep us on the path You appointed.
Let us never reject Your Son.
Let us never bypass Your Messiah.
Let us never mistake religion for obedience.
Through Yahusha Messiah, bring us into deeper knowledge of You, the only true Elohim, until the day when every enemy is subdued, every promise is fulfilled, the kingdom is delivered unto You, and You are all in all.
In the name of Yahusha Messiah.
Amein.
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