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Kamen spoticanja – Jahve ili Isus?

 

Izaija 8:13-15 Jahvu nad Vojskama, njega ćete posvetiti, – I neka vam se on boji, i neka vam ulijeva strahopoštovanje; Tako će on postati sveto utočište, – Ali kamen da se udari o njega, i stijena da se o njega spotače objema kućama Izraelovim, Zamka i zamka Jeruzalemcu; I mnogi će posrnuti među njima, – i pasti i biti rastrgani, i zamke, i zarobljeni. — Rotherhamov naglašeni prijevod Biblije. Rimljanima 9:32,33 Zašto? Jer nisu to tražili vjerom, nego takoreći djelima zakona. Spotaknu se o kamen spoticanja; kao što je pisano: “Evo, postavljam u Sionu kamen spoticanja i stijenu sablazni. I nitko tko u njega vjeruje neće se postidjeti.” 1. Petrova 2:7,8 Vama, dakle, koji vjerujete pripada čast, a onima koji su neposlušni: “Kamen što ga odbaciše graditelji, postade glavni kamen” i “Kamen spoticanja i stijena sablazni.” Jer se spotiču o Riječ, jer su neposlušni, za što su i određeni. Osim ako nije drugačije navedeno, svi biblijski citati su iz svjetskog engleskog biblijskog prijevoda Naši trinitarni susjedi (i neki drugi) često ukazuju na Izaiju 8:13-15; Rimljanima 9:32,33 i 1. Petrovu 2:8 kao pozitivan dokaz da je Isus Jahve (Jehova). U osnovi, ideja je da budući da Jahve [navodno] govori o sebi kao o kamenu spoticanja u Izaiji, a Pavao to primjenjuje na Isusa u Rimljanima, onda bi to trebalo dokazati da je Isus Jahve. Međutim, je li Izaija, govoreći "on" u Izaiji 8:14, mislio da se to odnosi na Jahvu, ili natrag na Emanuela iz stiha 8? (Izaija 8:8) Koje su bile Pavlove namjere kada je citirao Izaiju 8:14? Pogledajmo što je točno Pavao rekao: Zašto? Jer {oni} nisu {tražili} vjerom, nego kao {to je bilo} djelima. Spotaknuli su se o kamen spoticanja, kao što je pisano: "EVO, POSTAVLJAM NA SIONU KAMEN SPOTIĆA I STIJENU SPOTIĆA, I TKO U NJEGA VJERUJE, NEĆE SE RAZOČARATI." — Novi američki standardni prijevod Biblije Čini se da Pavao neizravno citira dva biblijska stiha: Izaija 8:14,15 i Izaija 28:16. Prvo citira Izaiju 28,16, u kojem Jahve govori: “U Sion postavljam kamen kao temelj”. Zatim skače na Izaiju 8:15 za izraz: "za kamen spoticanja i za stijenu sablazni". I zatim se vraća na Izaiju 28:16 za posljednji dio: "tko vjeruje neće žuriti." Trebalo bi biti lako vidjeti iz Izaije 28:16 da je kamen položio Jahve, te stoga kamen nije Jahve. Pavlova primjena ovih biblijskih stihova zapravo nam daje razloga vjerovati da Isus nije Jahve, jer je Isus kamen koji je postavio Jahve. Shvaćajući da Pavlova misao nije reći da je Isus Jahve, već da je Isus kamen koji je postavio Jahve, njegov citat iz Izaije 8:15 treba promatrati kao da jasno pokazuje da Izaija 8:15 govori o Isusu, a ne o Jahvi. Izaijino proročanstvo često se mijenja od jedne osobe do druge bez jasnih naznaka konteksta da se to radi. Čak iu stihovima 1 i 2 ovog poglavlja, Izaija počinje citirati Jahvu i iznenada se zaustavlja u stihu 2 i 3 i počinje govoriti o sebi. Raniji kontekst govori o proročici koja je začela i rodila sina. (Izaija 8:3,4) Ovaj sin je očito onaj koji se u Izaiji 7:4, 8:8 spominje kao Emanuel. U vezi s tim, komentar JFB-a kaže: “proročica — možda isto što i “djevica” (Izaija 7:14), u međuvremenu udana kao Izaijina druga žena: ovo je u primarnom i privremenom smislu. Immanuel se čak iu ovom smislu razlikuje od Maher-shalal-hash-baza. Tako najmanje devetnaest mjeseci intervenira od proročanstva (Izaija 7:14), devet prije rođenja Immanuela i deset od tog vremena do rođenja Maher-shalal-hash-baza: dodajući jedanaest ili dvanaest mjeseci prije nego što je potonji mogao plakati , 'Otac' (Izaija 8:4), imamo ukupno oko tri godine, slažući se s Izaijom 7:15,16.” — Fausset, A. R., A.M. “Komentar na Izaiju 8″. “Komentar kritičan i objašnjavajući cijelu Bibliju”. 1871 U vezi s Emanuelom u stihu 8, ovaj isti komentar kaže: “Iako privremeno primijenjeno na Izaijina sina, u punom je smislu to primjenjivo samo na Mesiju, da je Judeja Njegova, bila je i još uvijek jest zalog koji, koliko god bio teško preplavljen, bit će konačno spašeni; 'glava' je sigurna čak i sada, čekajući vremena obnove (Dj 1,6); u isto vrijeme ove riječi impliciraju da, bez obzira na privremeno izbavljenje iz Sirije i Izraela, implicirano u 'Imanuelu,' najveće nesreće slijede Judu.” Stoga možemo vidjeti da se u Izaiji 8:14 prorok vjerojatno poziva na Emanuela u stihu 8, a ne na Jahvu u stihu 13, budući da Pavao primjenjuje stih 13 na Isusa, a ne na Jahvu. Sada pogledajmo 2. Petrovu 2:7,8. Nalazimo da se ono što Petar kaže slaže s onim što je gore predstavljeno i zapravo dodaje još dokaza da je kamen koji se spominje u Izaiji 8:14 Isus, a ne Jahve. Ovo je dodatno potvrđeno Petrovim pozivanjem na Psalam 118:22. U Psalmu 118:23, mi smo

oglas da "To je Jahvino djelo." Dakle, zaključujemo da je kamen iz Izaije 8:14 djelo Jahve, ali da kamen nije sam Jahve. Međutim, mnogi inzistiraju na tome da Izaija 8:14 izgleda kao da Jahve govori o sebi kao o "kamenu spoticanja i stijeni sablazni". Čak i ako Jahve ovdje govori o sebi, bi li to Isusa i Jahve nužno činilo istim bićem? Ne. Kada Isus predstavlja svog Oca i Boga Jahvu, teško je povući crtu između njih dvoje u smislu primjene proročanstava. Jer “Tko vas sluša, Mene sluša, a ko vas odbacuje, Mene odbacuje; a tko odbacuje mene, odbacuje onoga koji me je poslao.” — Luka 10:16. Mnogi stihovi koje Jahve primjenjuje na sebe često se ispunjavaju na drugima, posebno na Isusu. Ovo ne čini Isusa istim bićem kao Jahve. Na primjer, u Ponovljenom zakonu 32:12 čitamo: “Samo ga je Jahve vodio (Izraela), nije bilo stranog boga s njim.” Ipak, također čitamo u Psalmu 77:20: "Vodio si narod svoj kao stado, rukom Mojsijevom i Aronovom." A u Izlasku 15:22 nalazimo: "Mojsije je poveo Izrael od Crvenog mora." Kad bismo spojili prvi i posljednji stih, iz oba bi se moglo zaključiti da je Mojsije Jahve. Međutim, kao što možemo utvrditi iz svetih spisa kao cjeline da Mojsije nije Jahve, tako možemo utvrditi iz svetih spisa u cjelini da Isus nije Jahve. Pogledajte našu studiju na temu: Isus nije Jahve Izvučeni iz konteksta, Jeremija 21:6 i Jeremija 52:4-7 mogli bi se smatrati da govore da je Nabukodonozor Jahve, ali znamo iz konteksta i ostatka Biblije da je Jahve upotrijebio Nabukadnezara da ispuni ono što je Jahve rekao da ide napraviti. Isto tako, možemo vidjeti iz Rimljanima 9:32,33 i ostatka Biblije da Isus nije Jahve, stoga možemo vidjeti da Jahve koristi Isusa kao ispunjenje kamena spoticanja za Izrael, kao da je kamen sam Jahve. Sveta pisma obiluju slučajevima u kojima Jahve govori o raznim onima koji su izvršili ono što je on sam rekao da je postigao. Ipak, prema kontekstu i ostatku svetih spisa možemo vidjeti da oni koji se koriste nisu Jahve. — Izlazak 3:10,12; 12:17; 18:10; Brojevi 16:28; Suci 2:6,18; 3:9,10; 6:34; 11:29;13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kraljevima 4:27; Izaija 43:11, 45:1-6; itd. Bez obzira na to, u Izaiji 8:14 ne postoji ništa što dokazuje da je Isus Jahve, a svakako nema razloga da se Svetim spisima doda bajka o tri osobe u jednom Bogu. U stihovima definitivno nema ništa o trojedinom Bogu, ili da je Jahve više od jedne osobe.

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Stone of Stumbling – Yahweh or Jesus?

Isaiah 8:13-15

Yahweh of hosts, him, shall ye hallow, – And let, him, be your fear, and let, him inspire you with awe; So shall he become a hallowed asylum, – But a stone to strike against, and a rock to stumble over unto both houses of Israel A trap and a snare to the dweller in Jerusalem; And many, shall stumble among them, – and fall and be torn, and snared, and captured. — Rotherham’s Emphasized Bible translation.

Romans 9:32,33

Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; even as it is written, “Behold, I lay in Zion a stone of stumbling and a rock of offense. And no one who believes in him will be put to shame.”

1 Peter 2:7,8

For you therefore who believe is the honor, but for such as are disobedient, “The stone which the builders rejected, Has become the chief cornerstone,” and, “A stone of stumbling, and a rock of offense.” For they stumble at the word, being disobedient, whereunto also they were appointed.

Unless stated otherwise, all Biblical quotations are from the World English bible translation

Our trinitarian neighbors (and some others) often point to Isaiah 8:13-15;Romans 9:32,33 and 1 Peter 2:8 as proof positive that Jesus is Yahweh (Jehovah). Basically, the idea is that since Yahweh [supposedly] speaks of himself as stone of stumbling in Isaiah and Paul applies this to Jesus in Romans, then this should prove that Jesus is Yahweh. However, did Isaiah, by saying “he” in Isaiah 8:14, mean this to refer to Yahweh, or back to Immanuel of verse 8? (Isaiah 8:8) What was Paul’s intentions in quoting Isaiah 8:14? Let us see exactly what Paul did say:

Why? Because {they did} not {pursue it} by faith, but as though {it were} by works. They stumbled over the stumbling stone, just as it is written, “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” — New American Standard Bible translation

Paul appears to give indirect quotations of two scriptures: Isaiah 8:14,15 andIsaiah 28:16. He first quotes Isaiah 28:16, in which it is Yahweh who speaks: “I lay in Zion for a foundation a stone”. Then he jumps to Isaiah 8:15 for the phrase: “for a stone of stumbling and for a rock of offense”. And next returns toIsaiah 28:16 for the last part: “he who believes shall not be in haste.”

It should be easy to see from Isaiah 28:16 that the stone is laid by Yahweh, and thus the stone is not Yahweh. Paul’s application of these scriptures actually gives us reason to belief  that Jesus is not Yahweh, since Jesus is the stone laid by Yahweh.

Realizing that Paul’s thought is not to say that Jesus is Yahweh, but that Jesus is the stone laid by Yahweh, his quote of Isaiah 8:15 should be viewed as making it clear that Isaiah 8:15 is speaking of Jesus, not Yahweh. The prophecy of Isaiah often changes from one person to another without clear indication of context that such is being done. Even verses 1 and 2 of this very chapter, Isaiah begins to quote Yahweh and suddenly stops in verse 2 and 3 and begins to speak of himself.

The earlier context speaks of the prophetess who conceived and bore a son. (Isaiah 8:3,4) This son is evidently the one referred to in Isaiah 7:4, 8:8 as Immanuel. Concerning this, the JFB commentary states: “prophetess — perhaps the same as the “virgin” (Isaiah 7:14), in the interim married as Isaiah’s second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (Isaiah 7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, ‘Father’ (Isaiah 8:4), we have about three years in all, agreeing with Isaiah 7:15,16.” — Fausset, A. R., A.M. “Commentary on Isaiah 8″.“Commentary Critical and Explanatory on the Whole Bible”. 1871

Concerning Immanuel in verse 8, this same commentary states: “Though temporarily applied to Isaiah’s son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the ‘head’ is safe even now, waiting for the times of restoration (Acts 1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in ‘Immanuel,’ the greatest calamities are to follow to Judah.”

Thus we can see that in Isaiah 8:14, the prophet is probably referring back to Immanuel of verse 8, and not Yahweh of verse 13, since Paul does apply verse 13 to Jesus, not Yahweh.

Now let us look at 2 Peter 2:7,8. We find that what Peter says agrees with what is presented above, and actually adds more proof that the stone being referred toIsaiah 8:14 is Jesus, not Yahweh. This is further attested to by Peter’s reference to Psalm 118:22. In Psalm 118:23, we read that “This is Yahweh’s doing.” Thus, we conclude that the stone of Isaiah 8:14 is the doing of Yahweh, but that the stone is not Yahweh himself.

However many insist that Isaiah 8:14 seems to be Yahweh speaking of himself as “a stone of stumbling and rock of offense”. Even if Yahweh is speaking of himself here, would this necessarily make Jesus and Yahweh the same being? No. When Jesus is representing his Father and God Yahweh, it is hard to draw a line between the two in terms of how the prophecies apply. For “The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.” — Luke 10: 16.

Many of the scriptures which Yahweh applies to himself are often fulfilled in others, especially Jesus. This does not make Jesus the same being as Yahweh.

For instance, in Deuteronomy 32:12 we read: “Yahweh alone did lead him (Israel), There was no foreign god with him.” Yet we also read in Psalm 77:20: “You led your people like a flock, by the hand of Moses and Aaron.” And in Exodus 15:22 we find: “Moses led Israel onward from the Red Sea.” If we put the first and last scripture together, one could assume from the two that Moses is Yahweh. However, as we can ascertain from the scriptures as a whole that Moses is not Yahweh, so we can ascertain from the scriptures as a whole that Jesus is not Yahweh.
See our study on: Jesus is Not Yahweh

Taken out of context, Jeremiah 21:6 and Jeremiah 52:4-7 could be seen as saying that Nebuchadnezzar is Yahweh, but we know from the context and the rest of the Bible that Yahweh used Nebucadnezzar to fulfill what Yahweh said he was going to do. Likewise, we can see from Romans 9:32,33 and the rest of the Bible that Jesus is not Yahweh, thus we can see Yahweh uses Jesus as the fulfillment of stone of stumbling to Israel, as though the stone were Yahweh himself.

The scriptures abound with cases where Yahweh speaks of various ones as accomplishing what he says that he himself accomplished. Yet by context and the rest of the scriptures we can see that the ones used are not Yahweh. — Exodus 3:10,12; 12:17; 18:10; Numbers 16:28; Judges 2:6,18; 3:9,10; 6:34; 11:29;13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6; etc.

Regardless, there is nothing in Isaiah 8:14 that proves that Jesus is Yahweh, and certainly no reason to add to the scriptures the fable of three persons in one God. There is definitely nothing in the verses about a triune God, or that Yahweh is more than one person.

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