The Biblical Concept of the Triune God, Part II: Jesus is God

This is the longest and possibly most significant part of this series. True Christianity hinges on what we believe about Jesus Christ. Amazingly, the Word of God declares Him to be God.

1. Explicit verses from Scripture stating the Deity of the Lord Jesus:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)

This verse of scripture is undoubtedly speaking of the Messiah, Jesus Christ. We know this because of the context. The following verses speak of the kingdom which is to come, over which Christ will reign as King. In this verse, He is given many names, one of which is The mighty God. The name alone tells us that Christ is God, for there can be no other God save God Himself (Isaiah 45:6).

Another name given here revealing Christ’s Deity is “everlasting Father.” According to the doctrine of the Trinity, the person of Christ is distinguished from the person of the Father, however, they are one (John 10:30; I John 5:7).

No scriptural distinction is ever provided between “mighty God” and “Almighty God.” They are synonymous. Jehovah is called the Mighty God in Genesis 49:24; Deuteronomy 7:21; Psalm 50:1; 132:2,5; Isaiah 10:21; Jeremiah 32:18; Habbakkuk 1:12 and the Almighty God in Genesis 17:1; Ruth 1:21; and Joel 1:15; In this verse, Jesus Christ is called the Mighty God. In Revelation 1:8 and 19:15, Jesus Christ is called the Almighty God. Does the Bible contradict itself? No, this clearly tells us that Jesus is God!

Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23:5,6)

Jesus Christ is the subject of this prophecy. This is true because the One foretold by the LORD is raised “unto David”, declaring His lineage to be in the line of King David (Matthew 1:1; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; Mark 10:47, 48; 12:35; Luke 18:38, 39; 20:41). He is also called a Branch, again testifying to His royal ancestry, as is the case for the biblical use of the word “branch” (Daniel 11:6, 7). Elsewhere in scripture, Christ is designated as The Branch (Jeremiah 33:15; Zechariah 3:8; 6:12).

It is consistent with the whole context of scripture to conclude that this particular passage deals with the coming Millennial Kingdom of Christ, and not Jesus’ first advent. In that Kingdom, Judah will certainly “be saved”, and “Israel shall dwell safely.” The reason why is evident: the ruler’s name is THE LORD OUR RIGHTEOUSNESS.

The above phrase in Hebrew is Jehovah-tsidkenu, literally “Jehovah our righteousness.” This is the name that the coming King, the Branch, shall be called. Therefore, Jeremiah distinguishes Jesus as Jehovah.

Concerning “our righteousness”, the Bible provides insight as to why it is necessary for God to become our righteousness. For a man to earn his righteousness, he would have to keep the entire law without ever offending in one point (Deuteronomy 6:25). This, of course, is impossible. Hence the Bible says that our righteousness is as filthy rags (Isaiah 64:6). So, in His mercy, God Himself brings forth for us our Righteousness (Jeremiah 51:10). This Righteousness, consequently, is God Himself (Jehovah Our Righteousness). How could this be? It was accomplished through the substitutionary death of Jesus Christ the Righteous (I John 2:1). Righteousness is only obtained through faith in Jesus (Romans 3:22, 26; 5:17; Philippians 3:2), unto eternal life (Romans 5:21), being made righteous through Him (I Corinthians 1:30). Jesus Christ is the LORD OUR RIGHTEOUSNESS because Jesus is God!

Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (Matthew 1:23)

The Virgin Birth of Christ which was prophesied in Isaiah 7:14 came to pass in this text of scripture. Both the Old Testament verse and this one denote the virgin’s Son as Emmanuel, which, obviously, is translated for us here – “God with us.” Jesus Christ is God with us.

In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

The Word mentioned here is Jesus Christ, as revealed in the same chapter, verse 14. The clear statement made here is that He is God – very explicitly! Besides that solid remark, two other truths about His Deity are revealed: He was in the beginning (eternality – only God is eternally existent; Psalm 20:2), and He was with God (Trinitarian concept – Christ, being God, was with God). Despite being beyond human comprehending, the Apostle John defines the Lord Jesus’ Deity very clearly in this verse.

Opponents of the Deity of Christ try to make the translation seem invalid. A simple lesson in Greek grammar and Bible translation will dispel that accusation. The subject of the verse is the Word, and the subject of the clause is God. No indication for an indefinite article is presented, therefore the correct rendering is “The Word was God.” Even if an indefinite article was added, then the verse clearly teaches that Jesus is a god. However, there cannot be two Gods (Deuteronomy 4:35; I Samuel 2:2; II Samuel 7:22; I Chronicles 17:20; Isaiah 37:16; 45:5). This teaches that Jesus is God.

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. (John 8:58)

In this beautiful verse of scripture, the Lord Jesus proclaims His own Deity by answering questions about Himself. The Jews are asking if this miracle-worker with a great following is greater than the famous Abraham. Jesus declared that Abraham had rejoiced in seeing Him. Christ can only be referring to the account in which Abraham had seen The LORD (Jehovah God) in Genesis 18.

The Jews then wondered how a man under 50 could have possibly seen Abraham, and Jesus responds with this incredible truth. The phrase “I am” is exactly what Jehovah God said to Moses (Exodus 3:14) concerning Who He was. Jesus is boldly identifying Himself with Jehovah. Before Abraham was (that is, came into existence), Jesus said “I am” (that is, never actually came into existence, but was eternally existent). Jesus Christ is not a created being, but Creator God (John 1:3; Colossians 1:16). Jesus is God.

And Thomas answered and said unto him, My Lord and my God. (John 20:28)

The zenith of John’s gospel message, which was written that we may believe Who Christ is and have eternal life (20:31), is demonstrated in the account of Thomas. This disciple, forever remembered for his doubt, became the very person for which John’s gospel record was written – a believer. It is evident, then, in coming to a saving knowledge of Jesus Christ, that the new believer sees not only Jesus as Christ, but as God.

When Thomas declared the Deity of Christ in the presence of his fellow disciples, the Lord Jesus did not rebuke him for it. Rather, He commended his belief in Him and more so those who will believe who have not seen (v29); believe what? That Jesus is God.

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost (I Corinthians 12:3)

In refuting the practice of idol worship, Paul gives the most explicit statement about Jesus’ Deity. He is speaking to Gentiles who formerly pledged their allegiance to “dumb” idols – false gods that have no life whatsoever (v1,2). On the contrary, the Holy Spirit is given to those who become believers in Jesus Christ (Luke 11:13; John 14:17; I Corinthians 6:19). The Holy Ghost actually lives in the life of the believer.

As a result, no one with the Holy Spirit can truly call Jesus accursed. On the other hand, the one calling Jesus the Lord has the Holy Spirit. In other words, only God Himself can reveal the truth in the life of an individual (John 6:44; II Corinthians 4:6). Seeing Christ for Who He is takes a supernatural act of God to open eyes and hearts. The truth revealed is that Jesus is the Lord.

The word “Lord” means “master; possessor” and is a title given to God. Throughout His ministry, Jesus was referred to as Lord (118 times in the New Testament). In this particular verse, Jesus is called “the” Lord. That definite article makes the difference in determining the position of Jesus. He is not just “a” lord – He is “the” Lord. Why is the definite article used? Because the word “Lord” in Greek is the Septuagint’s translation for the Hebrew word used as “Jehovah” or “Yaweh”, commonly translated in English as “The LORD.” If Jehovah is the LORD and Jesus is the Lord, then Jesus is Jehovah! Jesus is God!

That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10,11)

This verse explains itself very clearly. Jesus is Lord. As noted above, this literally means that He is God. He is the Lord to whom the whole world (in earth, under the earth, every tongue) must confess. By definition of the word, there cannot be two Lords (Nehemiah 9:6), but the two Persons referred to as Lord are both God. Jesus is God.

For in him dwelleth all the fulness of the Godhead bodily. (Colossians 2:9)

The Greek word (theotes – the state of being God, Deity) literally refers to the nature of the Godhead, unlike the word (theiotos) which could be translated as “divine quality.” In Jesus is the nature of God, not just His attributes. Believers can receive godly attributes (Ephesians 2:10), and be partakers of the divine nature (II Peter 1:4), but only in Christ can we find the fulness of the Godhead. This fulness dwelt in glory from everlasting to everlasting, but appears in bodily form in the Person of the Lord Jesus (John 1:14, 18; Colossians 1:19; I Timothy 3:16; Hebrews 1:3).

The present tense of this verse says that, being written after Christ’s death, resurrection, and ascension, He is, eternally, the fulness of God. This is because Jesus is God.

Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen (I Timothy 1:17)

Here, Paul equates Christ to God by ascribing to Him distinct attributes of God: eternal (Psalm 90:2), immortal (I Timothy 6:16), invisible (John 1:18). The subject of these features is Jesus Christ the King. This “King eternal” must be the Son because of the emphasis Paul gives throughout his epistles on the Kingship of Jesus (Ephesians 5:5; Colossians 1:3; I Timothy 6:15; II Timothy 4:1), and that Jesus Christ is the main topic of this chapter (v1, 2, 12, 14, 15, 16). Logically, then, Paul calls the Lord Jesus the only wise God, a phrase he uses in Romans 16:27 in reference to God, and perfectly coincides with Jude 1:25, in which Jude uses the expression, “the only wise God our Saviour.” Only Jesus Christ fulfills this expression, for He is the Savior (Luke 1:47; 2:11; John 4:42; Acts 5:31; 13:23; Ephesians 5:23; Philippians 3:20; II Timothy 1:10; Titus 1:4; 3:6; II Peter 1:11; I John 4:14). Jesus is God only wise, the Savior.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (I Timothy 3:16)

That all the details concerning the Deity of Christ are beyond human comprehension is evident. The Bible does refer to this as a mystery. The word “mystery’ is nothing to fear (used in the NT 22 times), for it simply affirms the limited knowledge that man has in contrast to the omniscience of God (Romans 11:33). However, in God’s love, He has made a way for man to know Him. God’s Word is God’s revelation of Himself to man. In it, we find the truth about Who He is, although we may never come to a full knowledge of all the particulars.

This “mystery” is graciously revealed in this verse of scripture. The plain text says that God Himself was manifest in the flesh. Of course, this is referring to Jesus Christ, who was God made flesh (John 1:14). The literal reading and the context provide overwhelming support that the word “God” in the beginning of this verse is a credible translation. Only through Jesus Christ can God be known, because Jesus is God.

Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. (Titus 2:13)

Under the inspiration of God, Paul explicitly states the Deity of Christ. He literally calls Him “the great God.” Obviously, opponents of the biblical teaching on the nature of Christ as God will attempt to make this verse appear as if it concerns two Persons, God the Father and God the Son, respectively. This cannot be the case, for the only Person in the Trinity ever anticipated to “appear” is the Son (Daniel 7:13; Matthew 25:31; I Corinthians 1:8; I Timothy 6:14; I Peter 1:7, 15). Another reason against that interpretation is that appearing is the only action that God performs in this verse, and if both God the Father and the Son are meant, then the Second Coming will include both of them, which is also incompatible with the revealed Word. Jesus is the One Who will appear. He is the great God and our Savior. Jesus is God.

But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom (Hebrews 1:8)

Contextually, the “he” that “saith” this verse is God Himself (v1-7). Many truths are learned in this passage of scripture. First, Jesus Christ is not an angel. Those that oppose the Deity of Christ but cannot escape the overwhelming biblical evidence that He cannot just be a man, insist that Christ, in pre-incarnate form, was some sort of angel (some contend He was Michael the archangel). However, “unto which of the angels…?”(v5) Jesus is much better, more excellent, much higher than any angel.

Secondly, in this verse of scripture, God Himself refers to His Son as God. This is a direct quote from Psalm 45:6. This is a Messianic Psalm, one that speaks of the coming Christ. Literally, both verses, in Hebrew and in Greek, have the speaker calling the Son “God.”

Thirdly, the Kingship of Christ is expounded in this verse. It is His kingdom (Matthew 13:41; Ephesians 5:5; Colossians 1:13), although in other scriptures, it is referred to as God’s kingdom (Matthew 6:33; 19:24; Acts 14:22; II Thessalonians 1:5, etc.). It is everlasting (II Peter 1:11), and only God’s kingdom is everlasting (Psalm 145:13; Daniel 4:3; 7:27). It is marked by righteousness (Hebrews 1:8), and only God’s kingdom is righteous (Romans 14:17).

In conclusion, this verse tells us that Christ’s attributes are the same as God’s, His kingdom’s attributes are the same as God’s kingdom, the terms are used interchangeably for they are one in the same, and God the Father calls His Son, “God.” Jesus is God!

And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (I John 5:20)

The inspired writer John directly calls Jesus the true God. This verse corresponds with John 17:3, in which Jesus calls His Father the only true God, and only through Jesus can God be known and eternal life given. Jeremiah 10:10 calls the LORD (Jehovah) the true God. Revelation 3:7 calls the Lord Jesus “he that is true.” So, in scripture, we find that True is a title given to both God the Father and God the Son. In the above verse, John ties together this truth by reiterating the fact that only through the Son can we know God and have eternal life, and proclaims the absolute Deity of Christ – “this is the true God.” It can hardly be contested grammatically that the demonstrative “this” modifies any word in the verse other than the phrase “his Son Jesus Christ.” According to this verse, Jesus is God.

And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:17,18)

The book of Revelation is a revelation, or revealing, of Jesus Christ (v1). The apostle John is beholding His glory throughout this book. From chapter 1 verses 8-16, the Almighty God is speaking (v8). He calls Himself the Alpha and Omega (first and last letters of the Greek alphabet; expression for saying “first” and “last”) in verse 8 as well as verse 11. This tells the truth of God’s eternality. He has no beginning and no ending. He was not created, and He will never die. All throughout the scriptures, this aspect of God is repeated, always referring to God Almighty (Genesis 21:33; Deuteronomy 33:27; Psalm 41:13; 90:2; 93:2; 106:48; Isaiah 40:28; 63:16; Jeremiah 10:10; Habbabukk 1:12; Romans 16:26; I Timothy 1:17).

In this passage, that same attribute of eternality is claimed for Jesus Christ. Jesus Himself says that He is the “first and the last.” It cannot be a different kind of “first and last” because: 1) the context – the statement perfectly coincides with the rest of the chapter, it is a continuation of speech, and there is only one speaker John is beholding, 2) the definite article reveals that there is only one “first” and only one “last”, and 3) the verse is a clear repetition of verses 8 and 11. We know verse 8 says God Almighty. Verse 17, in saying the same thing, must be Jesus Christ, because only He was dead and now alive for evermore (His death and resurrection).

Christ’s Deity is seen in this attribute of eternality. This passage explicitly states that fact, coming from the mouth of the Lord Himself. However, the eternal existence of Jesus Christ has been declared all throughout the scriptures as well (Proverbs 8:23; Isaiah 9:6; Micah 5:2; John 8:58; Revelation 13:8; 21:6; 22:13). Jesus is God.

These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:14)

Earlier in this study, it was noted that Jesus is Lord and King. As Lord, He is God (I Corinthians 12:3; Philippians 2:10,11). As King, He is God (Isaiah 9:6; Jeremiah 23:5,6; Hebrews 1:8). If there remain any question or doubts, this powerful declaration of Who Christ is should affirm His Deity: “for he is Lord of lords.” Lord of lords is a title given only to God (Deuteronomy 10:17; Psalm 136:3). Here, it is given to the Lamb, Jesus Christ (John 1:29, 36). The Word of God calls Jesus the Lord of Lords also in I Timothy 6:15 and Revelation 19:16. In conclusion, the Bible says that God is Lord of lords. The Bible says that Jesus is Lord of lords. Understanding the meaning of “lord”, we affirm that Jesus is God.

2. Passages of Scripture that conclude the Deity of Christ:

And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. (Zechariah 12:10)

In this passage, there is no doubt Jehovah God is speaking (v1,4,8). This verse deals with the Jews and their relationship to the Messiah. Here, Jehovah God says “they shall look upon me whom they have pierced.” This tells us that, first of all, Jehovah is the Messiah. Secondly, this verse is about Jesus Christ. His being pierced was prophesied (Psalm 22:16) and came to pass on Calvary (John 19:34). The connection between these two examples in scripture is tied by the Bible itself – John 19:37; Revelation 1:17. Therefore, based on God’s Word, Jesus is God.

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. (Matthew 1:21)

The angel of the Lord declared this to Joseph in a dream, making this a divinely authorized designation of the Christ. Jesus, although a common name, is the New Testament equivalent to Joshua, the Hebrew Yeshua which means “Jehovah is salvation.” The translation can also be “Jehovah (or Yahweh, or God) saves”, or any phrase ascribing salvation to Jehovah. Therefore, one named Jesus or Joshua could bear the name simply to proclaim the salvation of the Lord. However, the angel gives the precise reason Christ is named Jesus – not just because through Him Jehovah will save, but “He shall save His people.” In other words, “call Him Jehovah saves, because He shall save.” The angel of the Lord equated the Christ with God Himself. Jesus is God.

For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. (Matthew 3:3)

John the Baptist was the forerunner of the Messiah (John 1:6-8, 15, 19-20, 30). He was to prepare His way. This verse of scripture refers to the Messiah as “the Lord.” It is a fulfillment of the prophecy given in Isaiah 40:3, in which the One for Whom John will prepare the way is called “the LORD (Jehovah)” and “our God.” God is the Messiah. Jesus is the Messiah. Jesus is God.

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity (Matthew 13:41)

An angel is a messenger. The angels here, which are sent forth, are clearly the angels of God. Consistent with this concept, the scriptures often refer to them as God’s angels (Genesis 28:12; 32:1; Luke 12:8, 9; 15:10; John 1:51; Hebrews 1:6). Jesus Christ, however, calls them “his angels.” The fact that God’s angels are Christ’s angels equates Christ with God, and therefore Jesus is God.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? (Matthew 22:41-45)

“What think ye of Christ?” is God’s fundamental question to mankind. The answer is the basis of our relationship with Him (Matthew 16:13-18; John 11:27; Acts 8:37). This question was posed to the Pharisees, who knew the Hebrew scriptures well. They were sure that the scriptures testified that the Christ, or Messiah, would be the Son of David (Jeremiah 23:5). They were right. The Messiah came, and He was the Son of David (Matthew 1:1).

The answer, though, was incomplete. Jesus reminds the Pharisees of Psalm 110:1, in which David calls Him Lord, and elicits them to amazing silence with the question, “if David then call him Lord, how is he his son?” No one was able to answer such a question.

The complete answer testifies to Christ’s, authority, eternality, and Deity. The facts that He is the Son of David and that He is called Lord attest to Jesus’ authority in that He is King through the line of David (Isaiah 9:7; Jeremiah 23:5) and that He is Lord of all (Philippians 2:11). Christ’s eternality is demonstrated in the fact that David calls Him Lord. This aspect was the most puzzling to the Pharisees. The truth is, although David through the inspiration of Spirit was prophesying about One who would come, that One has been from everlasting (Micah 5:2). He is eternal. These two aspects revealed in this unspoken answer provide a foundation on which the Deity of Jesus Christ stands. There is only One Eternal King (Jeremiah 10:10) – and that One is God. Contextually, Jesus was speaking of Himself, the Messiah. He therefore claimed the Messiah as the Everlasting King, for Jesus is God.

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only? (Mark 2:5-7)

The bewilderment of the scribes is as an answer to their own question: “who can forgive sins but God only?” Well acquainted with the Jewish scriptures, they were sure that forgiveness was an ordeal which only God can manage (Daniel 9:9). No man, no matter who he may be, can take this prerogative from the Almighty. Forgiveness is surely God’s business (Exodus 34:6, 7; Nehemiah 9:17; Jonah 4:2).

Here we encounter the Son of God employing this idiosyncratic practice of forgiving the sins of one sick with palsy. New Testament believers are exhorted to forgive one another (Ephesians 4:32), following the path on which Christ walked. Yet Jesus Christ did not merely forgive a trespass committed against Him as a man; His forgiveness concerned sins committed against God. Jesus exhibited power to wipe a man’s sin account with the Lord clean. This kind of forgiveness was equated by the Jewish scribes as blasphemy.

The scribes’ perception of Jesus as a blasphemer was precisely the result for which Christ was demonstrating His act of forgiveness. Jesus’ entire ministry was centered on revealing Who He is (John 10:37, 38; 14:11; 20:30, 31). In this passage, He explicitly proclaims this truth – “that ye may know that the Son of man hath power on earth to forgive sins” (v10). This power is authoritative power (exousia rather than dunamis), not just ability. Jesus was declaring that He has the authority to forgive sin – a direct answer to the question, “who can forgive sins but God only?” Jesus can, because Jesus is God!

He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. (Luke 10:16)

Christ told His disciples to preach the gospel of the kingdom and repentance (Luke 10:1-15). Like prophets, they represented God and were responsible to herald the Word of the Lord. So naturally, when the prophets and apostles were shunned, it was God Who was truly being rejected. Jesus, however, explained the ultimate rejection – those who rejected the apostles not only rejected Jesus Christ, but God Himself (him that sent me). As stated before, when one denies the Son, he denies the Father (I John 2:23; 5:12,20; II John 1:9), for Jesus is God.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)

The Lord Jesus did not mince words here, nor was He overstating a truth – He explicitly affirmed that never in the history of the universe has any man beheld God in His full glory. The apostle John repeats the same in I John 4:2. Any student of scripture knows, however, that the Bible does record times in which man has seen God (Isaiah 6:1-5; Ezekiel 1:28; Amos 9:1). This must be a contradiction, unless the manifestation of God to man is properly understood.

First, we must understand why God cannot be seen. God responded to Moses’ request to see His glory by saying that no one can see Him and live (Exodus 33:20). The corrupt state of man is absolutely incompatible with the holiness of God (Isaiah 59:2). Therefore, it is impossible that God should show the fullness of His glory to a man. If He does, the vision itself would kill the man.

Secondly, we must understand the mercy of God which is found in the mediation of the Lord Jesus Christ. Job wished for a “daysman” who could lay hands on both God and man (Job 9:33). Impossible for any man to execute this request and equally impossible for God to do so, in the Lord Jesus is found the solution: the God-man. Jesus’ nature as God and man provides the human race with its only Mediator (I Timothy 2:5). In Old Testament times, the priest acted as a mediator to represent God to man, but that was an imperfect foreshadowing of the ultimate High Priest of God, who mediates for a better covenant (Hebrews 8:6; 9:15; 12:24).

Thirdly, we must understand that Christ’s ministry as Mediator is not limited to His state after His death, resurrection, and ascension. Although now the risen Savior is making intercession before God on behalf of His people (Romans 8:34; Hebrews 4:14; 7:25; 9:24; I John 2:1), God is not bound by time and applies the ministry of Jesus Christ to all people – before, during, and after Calvary – for Jesus Christ is a “Lamb slain from the foundation of the world” (Revelation 13:8; see I Peter 1:19, 20).

Finally, putting these truths together helps us understand the relationship between the impossibility of seeing God and the manifestation of God through Jesus Christ. Jesus was made in the likeness of men (Philippians 2:7), a little lower than the angels (Hebrews 2:9), so that He would relate to mankind (Hebrews 2:17). However, although laying His glory aside temporarily, His Deity was not reduced, that He would relate to God (Christ still had authority over His glory – Matthew 17:1,2; John 1:14; II Corinthians 4:6). Hence, when a man sees Jesus, he sees God. As a result, the appearances of God recorded in the Old Testament (theophanies) are appearances of the pre-incarnate Christ. An example of this is found in John 12:41. The Bible says Isaiah saw the glory Jesus Christ and spoke of Him. The record of Isaiah beholding God’s glory in Isaiah 6 has the prophet calling Him LORD (v5). The word translated LORD there is the same word for Yahweh, or Jehovah. Isaiah, then, beheld the Lord Jesus in His glory, and rightfully equated Him with God. The inspired Word makes this clear: seeing Jesus is seeing the Father (John 14:9); Jesus is the image of the invisible God (Colossians 1:15); in Jesus’ face is the knowledge of God’s glory (II Corinthians 4:6); Jesus is the brightness of God’s glory and express image of His person (Hebrews 1:3), and Jesus is God manifest in the flesh (I Timothy 3:16).

Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. (John 15:16)

No matter the view one may have on divine election, it is biblical to believe that election is ultimately the concern of God. The Bible attributes election to God in Luke 18:7; Romans 8:33; Colossians 3:12; I Thessalonians 1:4; Titus 1:1; and I Peter 1:2. In this verse, Jesus claims election as His own exercise. Jesus is equating Himself with God, and He can, because Jesus is God.

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God (Philippians 2:5,6)

Part of a classic passage on the humility and exaltation of Jesus Christ, verse 6 teaches two key things about the divinity of Christ: Jesus is in the form of God and Jesus is equal with God.

Jesus’ being in the form of God is confirmed in scripture and evidenced throughout this study with numerous passages. No one can be in the form of God except God Himself. No man can claim to be in the form of God without committing blasphemy. No being can be in the form of God and yet not God, for there is only one God.

Jesus’ equality with God was witnessed by many during His ministry (John 5:18; 10:33). It also has been scripturally proven throughout this study. His equality was something that He thought not to be robbery – a word (harpogmos) which means “to seize a prize.” Put differently, Jesus Christ did not have to seize something that did not belong to Him, He is equal to God by His very nature (being in the form of God). Jesus is God.

His Miracles:

And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. (Mark 4:39)

Jesus calms the storm – see Matthew 8:26; Luke 8:24

And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. And they did all eat, and were filled. (Mark 6:41, 42)

Jesus feeds five thousand – see Matthew 14:13; Luke 9:10; John 6:1

And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. (Mark 6:48)

Jesus walks on the water – see Matthew 14:25; John 6:19

And he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. And they had a few small fishes: and he blessed, and commanded to set them also before them. So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. And they that had eaten were about four thousand. (Mark 8:6-8a)

Jesus feeds four thousand – see Matthew 15:32

The Gospel of Mark paints a picture of Christ in action more than any of the other Gospel records. Here, we are given a look into some of the miracles which He did. The New Testament is full of them. Other recorded miracles include: The Tax in the Fish’s Mouth (Matthew 17:27); The Capturing of Fish (Luke 5:6); Turning Water into Wine (John 2:9); Catching the 153 Fish (John 21:11); Rasing the Ruler’s Daughter (Matthew 9:25; Mark 5:42; Luke 8:55); Raising of the Widow’s Son (Luke 7:15); and Raising Lazarus (John 11:44).

John concludes His gospel record with these words, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.” (John 21:25)

In times past, God used His prophets to perform miracles to prove their credibility as servants of the True and Living God. Jesus’ miracles, however, had a different purpose:

If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. (John 10:37,38)

Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. (John 14:11)

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (John 20:30,31)

The ultimate purpose behind the miracles performed by Jesus was to reveal Who He is: the Christ, the Son of God, and that He is in the Father and the Father in Him (or, one with the Father – John 10:30). In the Old Testament, God Himself was the One to whom the miracles were attributed, not the prophet performing them. For example, the miracle of Moses’ rod was not done to make people trust in Moses, but rather, “That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.” (Exodus 4:5) Also, the miracles in the Old Testament are attributed to God as “marvelous” (Psalm 78:12; 105:5; Isaiah 29:14), and “signs and wonders” (Jeremiah 32:21).

The miracles of Jesus did not merely give Him credibility. They caused those that saw them to believe on Him. After Christ calmed the storm, the disciples said to one another, “What manner of man is this! for he commandeth even the winds and water, and they obey him.” (Luke 8:25) After He turned the water into wine, the Bible says, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.” (John 2:11)

The Old Testament miracles manifested the glory of God (Numbers 14:22; Deuteronomy 11:3; 29:3; Judges 6:13). In the records of the gospel, the miracles manifested the glory of Jesus Christ (Luke 23:8; John 2:11, 23; 3:2; 6:3, 14; 11:14; Acts 2:22; Hebrews 2:4). As in the Old Testament, the remaining account in the New Testament after Christ (beside those which will be used by antichrist) displays miracles which only gave the apostles credibility to point to the glory of the Lord Jesus (Acts 3; 8:6-8; 15:12; 19:11-13). Both Testaments are tied together in that all the miracles assisted doubting minds to believe in the True and Living God. The culmination of those miracles is, specifically, faith in the Person and the work of the Lord Jesus Christ.

His Crucifixion:

Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. (Matthew 26:2; 27:22, 26; Luke 23:33; Mark 15:32)

Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)

Romans 3:25; 5:9; I Corinthians 10:16; 11:25, 27; Ephesians 1:7; 2:13; Colossians 1:14, 20; Hebrews 9:12, 14, 20; 10:19; 13:12; I Peter 1:2, 19; I John 1:7; Revelation 1:5; 5:9; and 7:14 state that the blood which flowed from Calvary was that of Jesus Christ. This verse states that the blood was God’s. The verdict is made very plain: Jesus is God.

Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (I Corinthians 2:8)

The expression “Lord of glory” is one that can only refer to God. The Lord God is the only one to whom glory is due (Isaiah 42:8), yet Jesus not only shares glory, here He is called the Lord of glory! In Psalm 24:10, Jehovah God is called the King of Glory. This verse is a direct testimony of the fact that Jesus is God.

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (II Corinthians 5:18,19)

The crucifixion of Christ was necessary in that it reconciled mankind to God. As noted earlier, God Himself became the Mediator. He did not just “use” Jesus Christ as a channel through which He would reconcile us, but He was “in Christ reconciling the world unto himself.” Salvation is of the Lord (Jonah 2:9), and the crucifixion of Christ shows this fully: God planned it (Isaiah 53:6-10; Acts 2:23), God prefigured it (Numbers 21:8; John 3:14), God performed it (Zechariah 12:10; John 3:16; II Corinthians 5:19), God perfected it (Hebrews 10:14), and God puts it to use (Romans 3:25; Hebrews 9 – 10; I John 1:7; 2:2). Overwhelmingly, the crucifixion of Christ is a display both of the justice and love of God, embodied in the Lord Jesus Christ.

Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (I John 3:16)

Definite reference to Jesus in name is not found in this chapter before verse 16 except once in verse 8 (“Son of God”). Although we believe that the entire chapter is about Jesus, the remaining mentions of Deity between verses 1-16 simply say, “God.” Consequently, the “he” that “laid down his life for us” must be referring the subject of this passage, God. If Jesus is not God, this expression makes absolutely no sense. Since Jesus is God, it makes perfect sense.

His Resurrection:

For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said. Come, see the place where the Lord lay. And if Christ be not raised, your faith is vain; ye are yet in your sins. (Psalm 16:10; Matthew 20:18, 19; 28:5,6; I Corinthians 15:17)

Jesus was Resurrected by God the Father:

Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. (Acts 2:23,24)

Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. (I Corinthians 15:15)

Jesus was Resurrected by God the Holy Spirit:

But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Romans 8:11)

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit (I Peter 3:18)

Jesus Resurrected Himself:

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. (John 2:19-22)

The question may then be posed: Who resurrected Jesus Christ? Sufficient scriptural evidence exists to conclude that the answer is the Father, the Son, or the Holy Spirit. If one determines to reach a definitive answer, he can only resolve that all three have risen Christ from the grave, because all are equally God.

3. Attributes of Jesus Christ that prove His Deity:

God is the Creator:

Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. (Isaiah 40:28)

Jesus is the Creator:

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (Colosians 1:16)

God is the Savior:

I, even I, am the LORD; and beside me there is no Saviour. (Isaiah 43:11)

Jesus is the Savior:

For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (Luke 2:11)

God is perfect:

He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. (Deuteronomy 32:4)

Jesus is perfect:

For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (II Corinthians 5:21)

God receives worship:

Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. (Psalm 29:2)

Jesus receives worship:

Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. (Matthew 2:2)

The commandment was distinctly given in the Old Testament: “thou shalt worship no other gods” (Exodus 34:14). Jesus Christ reiterated the same in His rebuke to Satan (Matthew 4:10). Throughout His ministry, Jesus received worship (Matthew 2:2, 8, 11; 8:2; 9:18; 14:33; 15:25; 18:26; 20:20; 28:9, 17; Mark 5:6; 15:19; Luke 24:52; John 9:38), which would have been a sin if He was not God. Even when the apostle John was to worship the angel in the Revelation, he was rebuked and told to “worship God only” (Revelation 19:10). Even the angels of God worship Jesus Christ (Hebrews 1:6)!

God is the Judge:

Let the floods clap their hands: let the hills be joyful together before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. (Psalm 98:8,9)

Jesus is the Judge:

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom (I Timothy 4:1)

God is the King:

Who is this King of glory? The LORD of hosts, he is the King of glory. Selah. (Psalm 24:10)

Jesus is the King:

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. (John 1:49)

God is immutable:

For I am the LORD, I change not; therefore ye sons of Jacob are not consumed (Malachi 3:6)

Jesus is immutable:

Jesus Christ the same yesterday, and to day, and for ever. (Hebrews 13:8)

God is above all:

For thou, LORD, art high above all the earth: thou art exalted far above all gods. (Psalm 97:9)

Jesus is above all:

He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. (John 3:31)

God is the Shepherd:

Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. (Isaiah 40:10,11)

Jesus is the Shepherd:

Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant. (Hebrews 13:20)

God knows what is in man’s heart:

I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17:10)

Jesus knows what is in man’s heart:

And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. (Revelation 2:23)

God is the Rock

Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. (Isaiah 8:13,14)

Jesus is the Rock

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. (I Peter 2:8)

God receives glory:

Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD. (Psalm 138:5)

Jesus receives glory:

And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (John 17:5)

The glory of God is a distinct characteristic that God vowed to share with no one (Isaiah 42:8). God’s glory is not just an aspect of His Person, it is His position. Glory indicates riches, abundance, honor, and praise – all of which belong to God alone. It would be utter blasphemy for one to take glory from God and give it to himself. The glory of man fades away (I Peter 1:24), but the glory of God will endure forever (Psalm 104:31). Paul warned not to glory in the flesh, but in the cross of Jesus Christ (Galatians 6:13-14). The glorying of man should be reserved for the Lord (II Corinthians 10:17). Certainly, God’s Word describes the glory of God as a unique aspect of God that is to be extremely revered.

In this quote from a prayer of Jesus, He does three things that would profane the truths of God’s glory if not properly understood: He claims to share the same glory with His Father, He claims to have glory which is eternal, and, most startlingly, He plainly charges God the Father to bestow that glory on Him. Jesus was not just claiming glory, He demanded that which was owed to Him! Of course, Christ used His glory in return to glorify His Father (John 17:1).

Glory is attributed to Jesus Christ all throughout the New Testament (Matthew 19:28; 24:30,31; Mark 13:26; Luke 9:26,32; 24:26; John 1:14; 2:11; 12:41; II Corinthians 8:23; II Thessalonians 2:14; Hebrew 2:7; 13:21; James 2:1; I Peter 4:13; II Peter 1:17; 3:18; Jude 1:25; Revelation 5:12,13). Jesus shares this glory with God because Jesus is God.

Part I: The Father is God

Part III: The Holy Spirit is God

Part IV: The Trinity in Scripture

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3 comments so far

  1. Tina on

    Jesus IS God! I can’t wait to read part 3…

  2. asif44444@yahoo.com on

    Greetings in the Name of our Lord Jesus Christ,
    “Now all who believed were together and had all things in common”
    Jesus is our savior and he says all things in common therefore I very impressed from your teachings, it is extraordinary work in Jesus .can you send me your church doctrines and basic books, I want to just work out on it.

    May God Bless you abundantly,

    Yours in Christ,

    Asif
    Pakistan.


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