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Deity of Christ

1Ti 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
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Deity of Christ

Postby Itiswrittenkjv1611 » Thu Nov 03, 2016 2:26 pm

EVIDENCES FOR THE DEITY OF CHRIST


Statements of Jesus prove His Deity

The "I am" statements

I AM

Jn. 8:58-59 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

I am - The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Psalm 90:2, "From everlasting to everlasting thou art God." Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence, he assumes it as his name, "I AM," and "I AM that I AM," Exodus 3:14. Compare Isaiah 44:6; Isaiah 47:8. There is a remarkable similarity between the expression employed by Jesus in this place and that used in Exodus to denote the name of God. The manner in which Jesus used it would strikingly suggest the application of the same language to God. The question here was about his pre-existence. The objection of the Jews was that he was not 50 years old, and could not, therefore, have seen Abraham. Jesus replied to that that he existed before Abraham. As in his human nature he was not yet 50 years old, and could not, as a man, have existed before Abraham, this declaration must be referred to another nature; and the passage proves that, while he was a man, he was also endowed with another nature existing before Abraham, and to which he applied the term (familiar to the Jews as expressive of the existence of God) I AM; and this declaration corresponds to the affirmation of John Joh 1:1, that he was in the beginning with God, and was God. He is the I AM, present equally in the human “was,” and “is,” and “is to come.” This affirmation of Jesus is one of the proofs on which John relies to prove that he was the Messiah John 20:31, to establish which was the design of writing this book.

Other possible absolute "I Am" statements: John 6:20; 8:24, 28, 58; 18:5

I am the bread of life

Joh 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

Joh 6:48 I am that bread of life.

Joh 6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.


6:28-35 Constant exercise of faith in Christ, is the most important and difficult part of the obedience required from us, as sinners seeking salvation. When by his grace we are enabled to live a life of faith in the Son of God, holy tempers follow, and acceptable services may be done. God, even his Father, who gave their fathers that food from heaven to support their natural lives, now gave them the true Bread for the salvation of their souls. Coming to Jesus, and believing on him, signify the same. Christ shows that he is the true Bread; he is to the soul what bread is to the body, nourishes and supports the spiritual life. He is the Bread of God. Bread which the Father gives, which he has made to be the food of our souls. Bread nourishes only by the powers of a living body; but Christ is himself living Bread, and nourishes by his own power. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was. He is the Bread which came down from heaven. It denotes the Divinity of Christ's person and his authority; also, the Divine origin of all the good which flows to us through him. May we with understanding and earnestness say, Lord, evermore give us this Bread.

I am the light of the world

Joh 8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

Joh 9:5 As long as I am in the world, I am the light of the world.


He is the Light of the world, because in Him is the glory of God. His words are madness, and something very like blasphemy, unless they are vindicated by the visible indwelling in Him of the present God.

He proclaims, "I AM THE Light of the world"—plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE Light which, coming into the world, lighteth every man" (Joh 1:8, 9). Under this magnificent title Messiah was promised of old (Isa 42:6; Mal 4:2, &c.).

I am the door of the sheep

Joh 10:7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

Joh 10:9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.


Those who come for salvation to God, through Christ, shall obtain it: he shall be saved - he shall have his sins blotted out, his soul purified, and himself preserved unto eternal life. This the scribes and Pharisees could neither promise nor impart.

I am the good shepherd

Joh 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep.

Joh 10:14 I am the good shepherd, and know my sheep, and am known of mine.


Almighty God appears throughout the Old Testament as the true shepherd of Israel. Note:

The Lord is my shepherd (Psalms 23:1).

We are thy people and the sheep of thy pasture (Psalms 79:13).

Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock (Psalms 80:1).

For He is our God, and we are the people of his pasture, and the sheep of his hand (Psalms 95:7).

Moreover, the whole 34th chapter of Ezekiel is given over to this metaphor of God as the good shepherd and the false leaders as the evil shepherds. This great chapter is the key to all that is spoken here.

Now, in the light of this very extensive metaphor in the Old Testament making God to be the only true shepherd of Israel, how is one to understand Jesus when twice he thundered the message that "I am the good shepherd"? It is no less a declaration that Jesus is God than if any other words had been employed to say it. That he did intend it thus is proved by the fact that when the Pharisees finally realized what he meant, they attempted to stone him for blasphemy (John 10:33).

I am the resurrection and the life

Joh 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

She has spoken of the resurrection as a truth which she believes, and as an event in the far-off future, so remote from the present life indeed, as to be powerless to comfort her now. The two first words of His answer, expressed in the fulness of emphasis, teach her that the resurrection is to be thought of as His person, and that it is to be thought of as actually present. “I,”—his words mean—“and none beside Me, am the Resurrection. I am the Resurrection—a. present life, and not simply a life in the remoteness of the last day.” In the same sense in which He has declared Himself to be the Water of Life and the Bread of Life, supplying in Himself every need of spiritual thirst and spiritual hunger, He declares Himself to be the Resurrection, revealing in His own person all that men had ever thought and hoped of a future life, being Himself the power which shall raise them at the last day, and could therefore raise them now. This is because He is also “the Life,” and therefore every one in communion

'The whole power to impart, maintain, and restore life, resides in Me.' (See John 1:4; John 5:21.) What higher claim to supreme divinity than this grand saying can be conceived?

I am the way, the truth, and the life

Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

No other being possesses the characteristics which are possessed by our Lord Jesus, and which are necessary to constitute a sufficient mode of access to the Father. For, what is Christ? He is God, and He is Man. The way to God would be shut if it were not for the humanity of Christ; the way to God would be imperfect if it were not for the Divinity of Christ. Humanity is what gives to the work of the Saviour adaptation; Divinity is what gives to the work of Christ efficacy, plenitude, and power.

The Sacred Writings distinctly and solemnly declare that the work of Christ, as the Medium of access to the Father, stands exclusive and alone. “Neither is there salvation in any other,” etc. “Other foundation can no man lay,” etc.

This statement by Jesus can be summed up as "I am the true way to eternal life"

I am the true vine

Joh 15:1 I am the true vine, and my Father is the husbandman.

In the Old Testament the vine is the type of Israel, planted by the Almighty as the husbandman to adorn, refresh, and quicken the earth (Psalms 80; Isaiah 5:1; Jeremiah 2:21; Ezekiel 19:10; Hosea 10:1). But Israel proved itself ‘the degenerate plant of a strange vine.’ Jesus, therefore, is here the ‘true vine,’ because He is the true Israel of God, in whom is fulfilled all that is demanded of the true vine, whether for beauty and blessing to the world, or for glory to the husbandman. In Him all His people are summed up. He is not merely the stem: He is ‘the vine,’ including in Himself all its parts. He is thus also the ‘true’ (comp. on chap. John 1:9) vine, in contrast not so much with a degenerate Israel within Israel as with Israel after the flesh as a whole, with the ancient Theocracy even in its best and palmiest days. That Theocracy had been no more than a shadow of the true; now the ‘true’ was come, and God Himself had planted it.

My Father worketh hitherto, and I work

Jn. 5:17-18 But Jesus answered them, My Father worketh hitherto, and I work.Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

The Jews were upset that Jesus healed someone and forgave their sins on the Sabbath day. Jesus responded by saying that God is always at work and equates Himself with God.

God never ceases working; but as to burn is the property of fire, and to be cold is the property of snow, thus also to work is the property of God, and much the more, inasmuch as He is the origin of action for all others

The rest on the seventh day was the completion of the works of creation (see this stated emphatically in Genesis 2:2-3). It was not, it could not be, a cessation in divine work, or in the flow of divine energy.

I and my Father are one

Jn. 10:30-33 I and my Father are one.Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

My Father and I are one, not only in counsel and will, (as John 17:11,22, and believers are said to be of one heart, Acts 4:32), but in nature, power, and essence; for it is plain that our Saviour here ascribes the preservation of his sheep, not to the will, but to the power of his Father: None is able to pluck them out of my Father’s hand. And it is plain by what follows, that the Jews thus understood our Saviour.

Stoning was the penalty for blasphemy

Lev 24:16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.

I am the Son of God

Joh 5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Joh 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

I am the Son of God - This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: "You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices. And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates. And we may remark here:

1. That Jesus did not deny that he meant to apply the term to himself.

2. He did not deny that it was properly applied to him.

3. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself.

One greater than the temple

Mat 12:6 But I say unto you, That in this place is one greater than the temple.

Christ's argument is, that if the temple, and the service of it, excused the priests from blame, in doing things in it on the sabbath day, which otherwise might not be done; then much more might his presence, who was greater than the temple, excuse his disciples from blame in this action of rubbing and eating the ears of corn; which was done to satisfy hunger, and to render them the more capable of performing their ministerial function; and which was of more importance than the service of the priests.

Lord of the Sabbath

Mat 12:8 For the Son of man is Lord even of the sabbath day.


Exo 20:2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Exo 20:8 Remember the sabbath day, to keep it holy.

This argument Luke hath, Luke 6:5. Mark hath it thus, Mark 2:27,28, And he said unto them, The sabbath was made for man, and not man the sabbath: therefore the Son of man is Lord also of the sabbath. Some interpreters make these two arguments:

1. The Son of man is Lord of the sabbath; therefore it is in my power to dispense with this action of my disciples, though it had been contrary to the letter of the law: or rather, therefore it is in my power to interpret the law, which I myself made.

2. The sabbath is made for man, not man for the sabbath. A law made for the good of another bindeth not, in such cases where the observation of it would be evidently for his harm and ruin. The law of the sabbath was made for the good of man, that he might have a solemn time, in which he should be under an obligation to pay his homage unto God; this must not be so interpreted as would tend to the destruction of a man.

I find interpreters divided about that term the Son of man. Some think that it is not to be interpreted, as usually in the gospel, concerning Christ; but of ordinary men, and that man’s lordship over the sabbath is proved by the subserviency of it to his good, to which end also it was ordained. But certainly that is both a dangerous and unscriptural interpretation: dangerous to give man a lordship over a moral law, for it is very improper to call any lord of a thing, because he hath the use of it, and it is for his advantage: I cannot see but we may as well make man lord of the whole ten commandments as of one of them. Unscriptural, for though our Saviour useth this term more than threescore times in the gospel, yet he always useth it with relation to himself, never with reference to any mere man; neither is there any necessity to understand it otherwise here. Christ affirming himself Lord of the sabbath, spake properly enough to the Pharisees’ quarrel; for it must needs then follow, that he had power to dispense with the observation of it at particular times, and much more to give a true and right interpretation of the law concerning it.

The name of Jesus and His many titles of Deity

Jesus (Jehovah saves)

Php_2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

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

the history of the Name: In Deuteronomy 32:44—‘Hosea, the son of Nun.’ Hosea signifies help, or salvation. Name changed (Numbers 13:16): Jehoshua, or Joshua, which signifies God our salvation, denoting that the man who bore the name was indeed God’s instrument. Greek form is ‘Jesus,’ as in Acts 7:45; Hebrews 4:8. See the elevation of the name as applied first in Matthew 1:21. For while ‘Joshua’ meant, ‘This is he through whom Jehovah shall save His people from their enemies,’ ‘Jesus’ (same name, yet with higher significance) meant ‘God the Saviour’ in the directest application of the words, and not as denoting salvation instrumentally; for ‘He Himself shall save His people from their sins.’ So also Matthew 1:23.


LORD (Hebrew: YHWH [pronounced Jehovah or Yahweh] also known as the "tetragrammaton", meaning four letters)

Where the word LORD is printed in capital letters in our English Bibles, in the original it is Jehovah. Jehovah is that name of God, which denotes that he alone has his being of himself, and that he gives being to all creatures and things.

Isa 40:3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

Mat 3:3 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.

Of the Lord; in the original it is, "Prepare ye the way of Jehovah." Isaiah 40:3. Christ was coming: "Make straight in the desert a highway for our God." Whenever the word Lord in the Old Testament is printed in capitals in our common English Bible, it is Jehovah in the original Hebrew; and the application by the Holy Spirit of what is said of Jehovah in the Old Testament to Jesus Christ in the New, is evidence that he is God.

LORD of glory


Psa 24:7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

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

1Co 2:8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

Jas 2:1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

"the Lord of glory", or the glorious Jehovah; reference seems to be had to Psalm 24:7 where he is called, "the King of glory", and is an argument of his true and proper deity: he is so called because possessed of all glorious perfections, and is the brightness of his Father's glory; the same honour and glory are due to him as to the Father; and the same ascriptions of glory are made to him by angels and men.

LORD, the Holy One


1Sa 2:2 There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.

Act 3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

The character of an "Holy One" well agrees with Christ, both as God, or with respect to his divine nature, holiness being a perfection in it, and in which he is glorious; and as man, he being holy in his nature, harmless in his life and conversation: all his doctrines were pure and holy, and so were all his works; and all his administrations in the discharge of every of his office; and he is the efficient cause and lain of all the holiness of his people; they are sanctified in him, and by him, and have all their sanctification from him.

LORD, above all


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

Joh 3:31 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.

He that cometh; Christ. (Divine person came from above, assumed human nature)

He that is of the earth - John, prophets and teachers before him and after him (all men)

speaketh of the earth - limited

Is above all; in character and work, and ought to be honored above all.

Is of the earth; as are John and all merely human teachers.

Is earthly; inferior in character and teaching, and ought to hold an inferior place.

LORD, the First and the Last


Isa 44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

Rev 1:17 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:

Isa 48:12-16 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans. I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.

Rev 22:13 I am Alpha and Omega, the beginning and the end, the first and the last.

I am the first and the last; a way of speaking used by God when he is about to comfort his people, and remove their fears; see Isaiah 41:4; and is used by Christ for the same purpose here; and so is a proof of his true and proper deity, and is expressive of his eternity, and also of his dignity and excellency.

LORD of Hosts


Isa 6:1-3 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

Joh 12:41 These things said Esaias, when he saw his glory, and spake of him.

Isa 8:13,14 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.

1Pe 2:8 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.

LORD, the Messenger of the covenant


Mal 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Mar 1:2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

Luk 2:27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

The prophecy is quoted from Isaiah 40:3, and Malachi 3:1. The quotation is a prophecy concerning John, the harbinger of the Messiah Jesus. I send my messenger — This I in the prophet is spoken by Jehovah. But this Jehovah is the Messiah. So that we have here a true Jehovah-Jesus.

Invoked as LORD


Joe 2:32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

Act 2:21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

Acts 2:21. The expression is derived from the way in which prayers addressed to God begin with the invocation of the divine name, Psalms 3:2; Psalms 6:2, etc. From this it was an easy step to use the phrase as meaning the worshippers of the one God, Genesis 4:26; Genesis 12:8, 2 Kings 5:4. It is therefore significant that the Christian converts at Corinth are described by the same phrase, 1 Corinthians 1:2. But just as in Romans 10:12 this same prophecy of Joel is beyond all doubt referred by St. Paul to the Lord Jesus, so here the whole drift of St. Peter’s speech, that the same Jesus who was crucified was made both Lord and Christ, points to the same conclusion, Acts 2:36. In Joel LORD is undoubtedly used of the Lord Jehovah, and the word is here transferred to Christ. In its bearing on our Lord’s Divinity this fact is of primary importance, in 1 Thess. the name is applied to Christ more than twenty times—but that they did not hesitate to refer to Him the attributes and the prophecies which the great prophets of the Jewish nation had associated with the name of Jehovah,

1Co 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

with all that in every place call upon the name of Jesus Christ our Lord; as in Corinth, so in any part of Achaia, of which Corinth was the chief city. Invocation of the name of Christ not only respects prayer to him, but includes the whole of religious worship: see Romans 10:13; and this being given to Christ, and perforated in his name, is a very considerable proof of his true and proper deity; for none but God is to be invoked; nor can any but a divine person, one that is truly and properly God, without idolatry, be regarded as the object of religious worship and adoration.

Lord (Hebrew: Adonai) (Greek: Kurios)

Psa 110:1 A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

Mt. 22:43-46 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? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

he being the son of David was also then the lord of David, which he could no otherwise be but upon the account of his divine nature.

Heb 1:13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

The person speaking is the LORD, “The LORD said.” In the Greek, both the person speaking and the person spoken unto are expressed by the same name, “Lord;” only the person spoken unto is not absolutely called so, but with relation to the psalmist, “to my lord.” David calls him his lord, Matthew 22:45. But in the Hebrew they have different denominations. The person speaking is Jehovah — that is, God the Father; for though the name be often used where the Son is distinctly spoken of, and sometimes in the same place each of them is mentioned by that name, as Genesis 19:25, Zechariah 2:8-9, because of their equal participation of the same divine nature, signified thereby, yet where Jehovah speaketh unto the Son or of him, as here, it is the person of the Father that is distinctly denoted thereby, according as was showed at the entrance of this epistle.

As King of kings and Lord of lords


Deu 10:17 For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:

Rev 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Rev 17:14 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.

for he is Lord of lords, and King of kings; he is so by nature, as God and Creator, to whom the kingdom of nature and providence belongs; and by office, as Mediator, being made higher than the kings of the earth; hence he is more than a match for them, they cannot stand before him; this is a reason why he overcomes them, and it cannot be thought it should be otherwise: this Lamb is the lion of the tribe of Judah, and when he rouses himself, and stirs up his wrath, and exerts his power, kings and great men flee from him; see Revelation 6:15. This is a proof of Christ's proper deity, the same titles being given to him, the Word and Son of God, as to God himself, (read Revelation 19:16 as well)

As the Lord from heaven


1Co 15:47 The first man is of the earth, earthy: the second man is the Lord from heaven.

the second man is the Lord from heaven; as Adam was the first man, Christ is the second man; and these two are spoken of, as it they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all his spiritual offspring: and he is "the Lord from heaven"; in distinction from the first man, who was of the earth, and whose lordship reached only to the earth; whereas Christ is Lord of all, not only Lord of lords below, but Lord of angels and saints above; the whole family in heaven and in earth is named of him; and he has all power in heaven and in earth, and a name above every name in this world, and that to come, and is indeed higher than the heavens: this is not to be understood of his human nature, or of his human body, as if that came down from heaven, and passed through the virgin, as some heretics of old said, as water through a pipe; for though it was conceived and formed in a miraculous manner, under the overshadowing of the Holy Ghost from on high, yet was formed out of the matter and substance of the virgin, and so was of the earth; and was indeed an earthly body, supported by earthly means, and at last returned to the earth, and was interred in it: but it is to be understood either of Christ as a divine person, as the Son of God, as Lord of all, coming down from heaven at his incarnation; not by local motion, or change of place, but by assumption of the human nature into union with him.

As Lord of all


Act 10:36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

Rom 10:11-13 For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.

He is lord of all. The commentators do not appear to have given to this most remarkable parenthesis the full attention which it deserves. In the first place, it assigns to Christ Divine supremacy in language which, though very brief, is as forcible as possible; and, secondly, it brings all mankind on a level, because all men stand in the same relation to Him (see Romans 3:29-30).

God (Hebrew: Elohim) (Greek: Theos)

[Jews have said, that the word Elohim/God is applied in Scripture to creatures, and therefore cannot be justly interpreted as importing the proper Deity of the person to whom it is addressed. But to this it may be observed, that though the word Elohim/God is applied to magistrates officially, as representatives of the Deity. (ex: John 10:35 -- "If he called them gods unto whom the word of God came.") it is then used in a secondary and relative sense, and not in the absolute sense as when used of the Son. It is no where applied to any individual but to Jehovah himself; and that to apply it to any individual besides Jehovah would be blasphemy.

Isa 40:8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

1Pe 1:25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

Compare and note that Lord, instead of God, which is the reading of the Hebrew/Old Testament. The substitution indicates that Peter identifies Jesus with God.

Jesus is called "God" many times in the New Testament

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

Thomas uttered one of the most profound declarations of saving faith in Scripture. For a Jew to call another human being "my Lord and my God" was blasphemy under normal circumstances (cf. John 10:33). Yet that is precisely who Thomas believed Jesus was. It is also who John presented Jesus as being throughout this Gospel. Both titles were titles of deity in the Old Testament. Thomas had come to believe that Jesus was his lord in a fuller sense than before, and he now believed that Jesus was fully God.

Heb 1:8 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.

This verse is very properly considered a proof, and indeed a strong one.

God, in the singular, was a name never given to any creature, but is expressive of his Divine nature, and his relation in the Deity, being God the Son.

God the Word

Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.

Was God - In the previous phrase John had said that the Word was "with God." Lest it should be supposed that he was a different and inferior being, here John states that "he was God." There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; because:

1. There is no doubt that by "the Word" is meant Jesus Christ.

2. This is not an "attribute" or quality of God, but is a real subsistence, for it is said that the Word was made flesh - that is, became a human being.

The Fulness of God

Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.

For in Him all the fullness of Deity dwells in bodily form,

The meaning is, that it was not anyone attribute of the Deity that became incarnate in the Saviour; that he was not merely endowed with the knowledge, or the power, or the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form; compare John 14:9; John 1:18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man - of what angel, could it be used?

His blood is called the blood of God


Act 20:28 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.

which he hath purchased with his own blood; which being the blood not only of a pure and innocent man, but of one that is truly and properly God as well as man, was a sufficient ransom price to redeem the church and people of God from sin, the law, its curse and condemnation: so that this is no inconsiderable proof of the true and proper deity of Christ.

As God over all


Psa 45:6,7 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Rom 9:5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Here the apostle most distinctly points out the twofold nature of our Lord - his eternal Godhead and his humanity; and all the transpositions of particles, and alterations of points in the universe, will not explain away this doctrine. As this verse contains such an eminent proof of the deity of Christ, no wonder that the opposers of his divinity should strive with their utmost skill and cunning to destroy its force. And it must be truly painful to a mind that has nothing in view but truth, to see the mean and hypocritical methods used to elude the force of this text.

The Great God and Savior

Tit 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

1. By the immensity of his deity, he is the great God. 2. By the graciousness of his office, our Saviour. 3. By the glory of his advent, or appearance, looking for the glorious appearance of the great God and our Saviour Jesus Christ.

1Ti_6:14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

1Pe_1:7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

2Pe 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

‘our God and Saviour Jesus Christ’. This clear declaration of the Divinity and Saviourhood of Jesus Christ is paralleled in Titus 2:13. But note also the exactly parallel phrase in 2 Peter 1:11, ‘our Lord and Saviour Jesus Christ’ where ‘Lord’ must equate with Jesus. Thus here ‘God’ must also equate with Jesus and there can thus be no doubt that this is a clear statement of the Godhead of Jesus Christ. Peter is declaring that Jesus is our God and Lord, and our Saviour.

Image/Form of God

2Co_4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

(1)In respect to his divine nature, his exact resemblance to God in his divine attributes and perfections; see Colossians 1:15; and Hebrews 1:3; and,

Col 1:15 Who is the image of the invisible God, the firstborn of every creature:

Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

(2)In his moral attributes as Mediator, as showing forth the glory of the Father to people. He “resembles” God, and in him we see the divine glory and perfections embodied, and shine forth.

It is from his “resemblance” to God in all respects that he is called his image; and it is through him that the divine perfections are made known to people. It is an object of special dislike and hatred to Satan that the glory of Christ, who is the image of God, should shine on people, and fill their hearts. Satan hates that image; he hates that people should become like God; and he hates all that has a resemblance to the great and glorious Yahweh.

Php_2:6 Who, being in the form of God, thought it not robbery to be equal with God:

"the form of God", is to be understood of the nature and essence of God, and describes Christ as he was from all eternity; just as the form of a servant signifies that he was really a servant, and the fashion of a man in which he was found means that he was truly and really man; so his being in the form of God intends that he was really and truly God; that he partook of the same nature with the Father, and was possessed of the same glory: from whence it appears, that he was in being before his incarnation; that he existed as a distinct person from God his Father, in whose form he was, and that as a divine person, or as truly God, being in the glorious form, nature, and essence of God; and that there is but one form of God, or divine nature and essence, common to the Father and the Son, and also to the Spirit; so that they are not three Gods, but one God: what the form of God is, the Heathens themselves (g) say cannot be comprehended nor seen, and so not to be inquired after; and they use the same word the apostle does here (h): and now Christ being in this glorious form, or having the same divine nature with the Father, with all the infinite and unspeakable glories of it,

The true God


Jer 10:10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.

1Jn 5:20 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.

The dispute among scholars as to whether the last sentence of this verse is an affirmation of Christ's deity or not may be resolved quite easily:

(1) Grammatically, there can hardly be any doubt the "true God" is a reference to Christ.

(2) Theologically, it is absolutely in keeping with all that John wrote, both here and in the Gospel, to read it as a reference to Christ; and that is exactly the meaning this writer has always understood as being in the verse. Due to the extensive New Testament teaching elsewhere affirming in the most unequivocal manner the deity of the Son of God. We may view the affirmation of Christ's deity here as "the climax of John's claim for the person and work of Jesus Christ in this epistle, just as Thomas' exclamation, My Lord and my God (John 20:28) is the climax of the Gospel.

Other notable names

Emmanuel, The Mighty God, Lord of the Sabbath

Jesus is worshiped as God

Acts 7:59 ; 2 Corinthians 12:8 2 Corinthians 12:9 ; Hebrews 1:6 ; Revelation 5:12

Only God is to be worshiped

Mat 4:10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Men of God refused to be worshiped because only God is deserving of that honor

Rev 22:8,9 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Act 14:14,15 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

Act 10:25,26 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man.

Herod died because he accepted worship that was only due to God

Act 12:20-24 And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. But the word of God grew and multiplied.

Men of God worshiped Christ as God and He did not deny that honor

Mat 14:33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

Joh 9:35-38 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.

As entitled to equal honour with the Father


Joh 5:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.

Heb 1:6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

Php 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

2Co 12:8-10 For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Act 7:59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

1Co 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

Unity with the Father

As one with the Father


Joh 10:30 I and my Father are one.

Joh 10:38 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.

Joh 12:45 And he that seeth me seeth him that sent me.

Joh 14:7-10 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

Joh 17:10 And all mine are thine, and thine are mine; and I am glorified in them.


As sending the Spirit, equally with the Father


Joh 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

Joh 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:


Our Lord says of this Spirit of truth, that he proceedeth,— εκπορευεται,— from the Father: which denotes the eternal procession of the Holy Spirit; whereby the manner of his subsistence is defined, as that of the Son is by the word generation, as far perhaps as it can be to us in this mortal state. The Spirit's coming, and being sent by our Lord, from the Father, to testify of him, are personal characters, and plainly distinguish him from the Father and Son: and his title, as the Spirit of truth, together with his proceeding from the Father, can apply to none but a divine person: for this title is too high for a creature; and I cannot see any sufficient reason why his proceeding from the Father is mentioned in the present tense, in the midst of a sentence, where Christ's sending him, and his testifying of Christ, are spoken of as future; unless it be to intimate his necessary, unbeginning, and never ending procession from the Father, in such a sublime manner as lies beyond the reach of all our ideas, but is some way answerable to what is called eternal generation with regard to Christ, in correspondence to his character as the Son: and yet that the Holy Ghost proceeds from the Son as well as from the Father, may be fairly, clearly, and fully argued from his being called the Spirit of Christ, and the Spirit of the Son, as well as of the Father, (1 Peter 1:11. Galatians 4:6.) and from his being here said to be sent by Christ from the Father, as well as sent by the Father in his name, ch. John 14:26. And this, at the same time, shews the equal divinity of the Father and Son, inasmuch as they have equal power of sending the Holy Spirit to bear the peculiar part, and to have the glory that belongs to him, in the work of salvation: so that the Sacred Three are here represented both in their personal characters, and in their divine and oeconomical glories.

As Owner of all things, equally with the Father


Joh 16:15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

The fulness that is in Christ


I.
CHRIST HAS A LEGAL RIGHT TO THE PROPERTY OF THE FATHER. Because He has

1. A natural right to it, as He is God.
2. A federal right as Mediator, i.e., God the Father and God the Son are represented in Scripture as having agreed together in a covenant respecting the salvation of the human race. It was in this agreement that God the Father made over all the blessings that He had unto Jesus Christ.
3. A donative right as Saviour (John 3:35).
4. An acquisitive right as Conqueror. Suppose two individuals are combating for some property or privilege, and this is to belong to the individual who comes off victorious; you say of him afterwards, “he has acquired that.” Just so Christ came into the world to contend with sin and Satan for us, and He came off victorious.
5. A hereditary right as God’s Son and Heir (Hebrews 1:2.)

II. SOME OF THOSE “ALL THINGS” WHICH JESUS CHRIST IS SAID TO HAVE.

1. All the perfections of God. If, as is said, in 1 Corinthians 1:24, He is the power of God and the wisdom of God, then all the rest must be His.
2. The glory of the Father (Hebrews 1:3).
3. All the fulness of the Father (Colossians 1:19; Col_2:19).

III. IN WHAT SENSE ARE ALL THINGS CHRIST’S?

1. Substantially, not figuratively or nominally, but really.
2. Communicatively. Some persons may possess great and inestimable treasures, but they may not have the power of communicating them. But Christ possesses “all things” for the express purpose of communicating John 1:16). He has pardon for our sins, and we have received it;He has justification for our souls, and He has imputed it, &c.
3. Sufficiently (Psalms 107:9).
4. Efficiently. It shall be really applied to the heart, and go to the extent which necessity requires. There may be many things that may be said to be sufficient and yet not efficient. Some of us may have enough for ourselves and others, but it is not efficient unless they partake of it.
5. Unchangeably.
6. Eternally. “He that believeth on the Son hath everlasting life.”

IV. FOR WHAT REASON IT IS SO ARRANGED THAT THE FATHER’S PROPERTY IS CHRIST’S.

1. The right and the property of no party is lost. The Father has the same property as the Son, and the Son has the same property as the Spirit.
2. Herein is seen the pleasure of the Father, the pleasure of the Son, and the pleasure of the Holy Spirit.
3. Here is God’s honour in choosing His people; Christ’s honour in redeeming them, and the Spirit’s honour in regenerating them. (T. B. Baker, M. A.)
The joint proprietorship of the Father and the children

I once heard a father tell, that when he removed his family to a new residence, where the accommodation was much more ample, and the substance much more rich and varied, his youngest son, yet a lisping infant, ran round every room, and scanned every article with ecstasy, calling out, in childish wonder at every new sight, “Is this ours, father? and is this ours?” The child did not say “yours,” and I observed that the father while he told the story was not offended with the freedom. You could read in his glistening eye that the infant’s confidence in appropriating as his own all that his father had, was an important element in his satisfaction. Such, I suppose, will be the surprise, and joy, and appropriating confidence, with which the child of our Father’s family will count all his own, when he is removed from the comparatively mean condition of things present, and enters the infinite of things to come. When the glories of heaven burst upon his view, he does not stand at a distance, like a stranger, saying, “O God, these are Thine.” He bounds forward to touch and taste every provision which those blessed mansions contain, exclaiming, as he looks in the Father’s face, “Father, this and this is ours.” The dear child is glad of all the Father’s riches, and the Father is gladder of His dear child. (W. Arnot.)
The revealing work of the Spirit

The Holy Spirit is given for the purpose of restoring to spiritual truth its natural and reasonable efficiency. It is as though we had our eyes fixed on a book in the deep gloom of twilight. We believe that the page reveals truth, we know the language in which it is written; but the light is so imperfect, that, though here and there we can distinguish a capital letter, and now and then decipher a word, yet we are unable to make out distinctly a single sentence. But let light now fall upon the page, and every word and every letter is instantly revealed, the thought of the writer beams upon our understanding, and the channel of communication between His mind and ours is, for the time, fully established. Very similar to this is the case before us. We read and we hear about God, the Judge of all, and Christ, the Redeemer of men, about sin and repentance, heaven and hell, the wages of guilt and the reward of holiness, and we care so little about them that the words hardly awaken a thought, or leave a trace upon our recollection. But let now the Holy Spirit show these things of Christ unto us, and they are at once invested with the terrors or the joys of a most solemn reality. (F. Wayland, D. D.)

As unrestricted by the law of the sabbath, equally with the Father


Joh 5:17 But Jesus answered them, My Father worketh hitherto, and I work.

As the Source of grace, equally with the Father


1Th 3:11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.

2Th 2:16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

2Th 2:17 Comfort your hearts, and stablish you in every good word and work.


As Creator of all things


Gen 1:1 In the beginning God created the heaven and the earth.

Exo 20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

Isa 40:28 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.

Joh 1:3 All things were made by him; and without him was not any thing made that was made.

Col 1:16 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:

Heb 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;


As Supporter and Preserver of all things


Neh 9:6 Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee.

Col 1:17 And he is before all things, and by him all things consist.

Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;


As possessed of the fulness of the God head


Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.

Heb 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;


As raising the dead


Joh 5:21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

Joh 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

Joh 6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.


As raising himself from the dead


Joh 2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

Joh 2:21 But he spake of the temple of his body.

Joh 10:18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.


Forgiver of sins

Isa 43:25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

Mat 9:5,6 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

Luk 1:77 To give knowledge of salvation unto his people by the remission of their sins,

Mar 2:5-10 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? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

Luk 7:48 And he said unto her, Thy sins are forgiven.


Col 3:13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

Unity with the Father in relation to the church

As Giver of pastors to the Church


Jeremiah 3:15 ; Ephesians 4:11-13

As Husband of the Church


Isaiah 54:5 ; Ephesians 5:25-32 ; Isaiah 62:5 ; Revelation 21:2 Revelation 21:9

As the object of faith


Psalms 2:12 ; 1 Peter 2:6 ; Jeremiah 17:5 Jeremiah 17:7 ; John 14:1

As God, he redeems and purifies the Church to himself


Revelation 5:9 ; Titus 2:14

As God, he presents the Church to himself


Ephesians 5:27 ; Jude 1:24 Jude 1:25

Saints live to him as God


Romans 6:11 ; Galatians 2:19 ; 2 Corinthians 5:15

Divine attributes

As Eternal


Isaiah 9:6 ; Micah 5:2 ; John 1:1 ; Colossians 1:17 ; Hebrews 1:8-10 ; Revelation 1:8

As Omnipresent


Matthew 18:20 ; 28:20 ; John 3:13

As Omnipotent


Psalms 45:3 ; Philippians 3:21 ; Revelation 1:8

As Omniscient


John 16:30 ; 21:17

As discerning the thoughts of the heart


1 Kings 8:39 ; Luke 5:22 ; Ezekiel 11:5 ; John 2:24 John 2:25 ; Revelation 2:23

As unchangeable


Malachi 3:6 ; Hebrews 1:12 ; 13:8

As unsearchable, equally with the Father


Pro 30:4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?

Mat 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.




Acknowledged by the Old Testament saints


Genesis 17:1 ; Genesis 48:15 Genesis 48:16 ; 32:24-30 ; Hosea 12:3-5 ; Judges 6:22-24 ; Judges 13:21 Judges 13:22 ; Job 19:25-27

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