I have 100% confidence you will throw Jesus' truth away and believe error filled dogma over him as you and most do daily.
Verses: on Jesus is God
- Thread starter FreeInChrist
- Start date
@keiw
You were offered the opportunity to defend you teachings and declined, so no one should give you the time of day. Btw, I do not care if you still join up with your other two friends, and even @Studyman, it would be nice to expose all four of you at the same time. If you are not going to defend your beliefs in a debate, then you have nothing to offer anyone ~ but a chattering voice, that no one desires to hear who are lovers of God's word.
FreeInChrist
Active Member
How do you get by the fact that the teachings of Jesus in every translation on Earth back the JW religion, as does Israelite true God worship history?
101G
Active Member
How can God, *Jesus*, be preexisting with God when he is God? remember, preexisting means, "having existed at or from an earlier time:" but is not God existing all the time?
101G.
FreeInChrist
Active Member
Because He is smarter then you are. SMH
Was there ever a time that you have ever heard of that God YHWH was not existing?
As to the Son..... He had a job to do. One that you nor I would ever accept, but it is because of his love for us that
He did accept and so for 3 plus years he fulfilled that plan and at the end everything was as it should be.
Look at it this way. Lets say you are married and some unforeseen accident leaves your wife with amnesia,
NO I AM NOT SAYING JESUS HAD AMNESIA I AM GIVING YOU AND EXAMPLE IN EARTH TERMS
And the doctors were sure she would eventually come out of it and be as good as new.
Now while she has this amnesia, even though she does not really recognize you she can clean, and cook, and take care of
the house , and still be your MRS.
Because part of her is gone for aa while does that mean she ceases to be your wife?
Of course not... in the same way that what ever had to be done to get our sacrificial lamb here on earth was
done so his shed blood would be permanent.... He was still God but not the way he was before he came, nor after he finally got to heaven.
Is that really so hard to understand or are you just wanting to be cantankerous?
101G
Active Member
(smile), ok, 101G will take that......
that's 101G point, he's always existing.
"As to the Son"... is this not YHWH?
but with AMNESIA is this not the same person? for God have AMNESIA when it come to the blood of the Lamb. he remember our sins no more.
see above. so that leave the same person, and remember he has no AMNESIA, but the Father do...... and not is Jesus the Father..... as you said, "YHWH?" so how can Jesus as Father have AMNESIA, and as the son don't? 101G will be waiting for your answer.
101G.
101G.
FreeInChrist
Active Member
(smile), ok, 101G will take that......
that's 101G point, he's always existing.
"As to the Son"... is this not YHWH?
If it was YHWH, then who was HE talking to when the words "Father, into your hands I commit my spirit." were said?
If this was YHWH , who was he referencing when he said " And now You, Father, glorify Me together with Yourself, with the glory which I had with You before the world existed."
Or
Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.
Both in John 17
He could not be both. YHWH that is.....
So the other option would be that the one saying those things about YHWH is who???????????????
101G
Active Member
GINOLJC to all,
You did not either read nor understood what was posted? Listen again, the Lord Jesus is a "Diversity" or the EQUAL SHARE of himself in flesh. let 101G make it plain as day when he spoke from earth in a flesh and blood body..... John 3:13 "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven."
did you understand what the Lord Jesus said there in verse 13? if not, while on EARTH in a body, ( Intrinsic Spatial), while talking to Nicodemus, he Jesus was in heaven at the same time. this is the KNOWING of "Diversified Oneness". let 101G educate you.
first scripture, unlike the trinity, DIVERSITY concerning the Godhead is found in the bible. Revelation 22:16 "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star." the ROOT of David is JESUS as "LORD", all caps, Spirit. ... BEFORE DAVID. but the "OFFSPRING" of David is Jesus as "Lord" only the "L" is capitalized, because he is shared in flesh and bone with blood. in this state he is the EQUAL SHARE of himself as a man,
G2758 κενόω kenoo (ke-no-ō') v.
1. to make empty.
2. (figuratively) to abase, neutralize, falsify.
[from G2756]
KJV: make (of none effect, of no reputation, void), be in vain
Root(s): G2756
in this state, he emptied himself of his Godly powers and made himself in the likeness of men you can find this in Philippians 2:7.
now while in this G2758 κενόω kenoo (ke-no-ō') state, he is Lord, and Son in a flesh body which is called the Offspring"
OFFSPRING: using the Mickelson's Enhanced Strong's Dictionaries of the Greek and Hebrew Testaments,
G1085 γένος genos (ǰe'-nos) n.
kin.
{abstract or concrete, literal or figurative, individual or collective}
[from G1096]
KJV: born, country(-man), diversity, generation, kind(-red), nation, offspring, stock
Root(s): G1096
There is our answer, "KIN" that is also called the "diversity" of God , better known as the KINsman REDEEMER, because he is shared in flesh. this is clearly see in the O.T. as well, as the KINsman Redeemer. scripture, Zechariah 13:7 "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones." this quote can be found Matt 26:31 and Mark 14:27. but understand the term "my fellow",
H5997 עָמִית `amiyth (aw-meeth') n-m.
1. companionship.
2. (hence, concretely) a comrade or kindred man.
[from a primitive root meaning to associate]
KJV: another, fellow, neighbour.
there he is, God's Fellow, a MAN.... (smile). note "kindred man". out of the tribe of Judah, of Mary, David .... "OFFSPRING"
this is too GOOD....... Um Um Good.
101G.
FreeInChrist
Active Member
You said....
101G said:
(smile), ok, 101G will take that......
that's 101G point, he's always existing.
"As to the Son"... is this not YHWH?
I simply replied with
If it was YHWH, then who was HE talking to when the words "Father, into your hands I commit my spirit." were said?
If this was YHWH , who was he referencing when he said " And now You, Father, glorify Me together with Yourself, with the glory which I had with You before the world existed."
Or
Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.
Repeating you asked "
"As to the Son"... is this not YHWH?
I proved it could not be.
101G
Active Member
so, you prove? ........ nothing. let put your answer to the test. JESUS the Father, the Son. scripture, Revelation 4:11 "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."You said....
101G said:
(smile), ok, 101G will take that......
that's 101G point, he's always existing.
"As to the Son"... is this not YHWH?
I simply replied with
If it was YHWH, then who was HE talking to when the words "Father, into your hands I commit my spirit." were said?
If this was YHWH , who was he referencing when he said " And now You, Father, glorify Me together with Yourself, with the glory which I had with You before the world existed."
Or
Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.
Repeating you asked "
"As to the Son"... is this not YHWH?
I proved it could not be.
the term "THOU" is a second-person singular pronoun in English, equivalent to modern "you". It is now largely archaic, having been replaced in most contexts by "you".
So, it's one PERSON sitting on the throne .... correct. so is this the one whom you calls the Father or the Son. remember the Lamb who was slain, (the Christ), stands before the One who sits on the throne, supportive scripture. Revelation 5:6 "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth."
so, FreeInChrist, is it the Father or the son who sits on the throne? 101G says it is the Son, who sits on the throne. do you agree? yes or no. if you disagree, then tell us who sits on the throne in the above scriptures.
101G will be looking for your answer.
101G.
FreeInChrist
Active Member
WRONG
It is both. It is God.
But lest you have forgotten
Psalm 110:1
Hebrews 1:3
Hebrews 8:1
Mark 16:19
Acts 2:34
Romans 8:34
Ephesians 1:20-21
1 Peter 3:22
The powerful message of Jesus being seated at the right hand of God shines throughout our lives. His position signifies victory, authority, and intercession for us. We are reminded that He is not only our hope, our advocate, and our source of strength. He is God.
So do you want to take these truths collectively or one by one?
101G
Active Member
GINOLJC to all,
let's take your replies one at a time.
But lest you have forgotten
#1. you said 101G was wrong, "that only ONE sits on the throne". let's see. Revelation 4:2 "And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne." here, "one" Italicized, but the next verse proves it it out. Revelation 4:3 "And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald." WELL "freeintruth" how many is he? .... only ONE PERSON.
#2. you said, "It is both. It is God." and you used, "For I tell you the truth, from now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven". – Matthew 26:64.
well question, if both Father and Son sits on the one throne, then tell us who the LAMB is that stand before the throne ? now if the Lord Jesus sits, (the Son), and the Lord Jesus , (the Son), who is the LAMB, stand before the throne ..... so, how do the Son sits and stands before the same throne? waiting to hear that answer. for John said a, a, a, throne was set in heaven..... meaning ONE THRONE is in heaven. can't wait to hear this answer.
101G suggest you read this post again, and carefully before you answer.
101G
let's take your replies one at a time.
WRONG
It is both. It is God.
But lest you have forgotten
*****************************************************************************************************
#1. you said 101G was wrong, "that only ONE sits on the throne". let's see. Revelation 4:2 "And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne." here, "one" Italicized, but the next verse proves it it out. Revelation 4:3 "And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald." WELL "freeintruth" how many is he? .... only ONE PERSON.
#2. you said, "It is both. It is God." and you used, "For I tell you the truth, from now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven". – Matthew 26:64.
well question, if both Father and Son sits on the one throne, then tell us who the LAMB is that stand before the throne ? now if the Lord Jesus sits, (the Son), and the Lord Jesus , (the Son), who is the LAMB, stand before the throne ..... so, how do the Son sits and stands before the same throne? waiting to hear that answer. for John said a, a, a, throne was set in heaven..... meaning ONE THRONE is in heaven. can't wait to hear this answer.
101G suggest you read this post again, and carefully before you answer.
101G
FreeInChrist
Active Member
I am so ready to get rid of the bible. All of them here... Just do not want to burn them but I think the time has come to stop reading this propaganda.
What did Free say?
Well, 101G sahows proof that there was only one on the throne when he was called up to heaven, like Eoch was.
And that means one of 2 things.
Either the 9 biblical scriptures are wrong from Matt, and Psalms, and Mark... Hebrews, Acts and Eph... ..Romans and Peter
or something in Rev vision is missing something.
Either way... can the bible be trusted
Thank you 101G for pointing this out
No
101G
Active Member
so now, you... YOU want to get rid of the bible .... just because ... YOU were taught in ERROR? ... (smile), lol, look don't reject the word of God just because you're in darkness.I am so ready to get rid of the bible. All of them here... Just do not want to burn them but I think the time has come to stop reading this propaganda.
What did Free say?
Well, 101G sahows proof that there was only one on the throne when he was called up to heaven, like Eoch was.
And that means one of 2 things.
Either the 9 biblical scriptures are wrong from Matt, and Psalms, and Mark... Hebrews, Acts and Eph... ..Romans and Peter
or something in Rev vision is missing something.
Either way... can the bible be trusted
Thank you 101G for pointing this out
and the biblical scriptures you quoted are not in ERROR, just you been taught in ERROR.... that's all. AND YES, THE BIBLE CAN BE TRUSTED, WHEN IN THE RIGHT HANDS WITH GOD'S TRUTH AND KNOWLEDGE ... MEANING HIS, "GOD", THE LORD JESUS ... "WISDOM". 101G was mis... informed. but 101G did not stay in darkness, 101G went to God and asked him to teach 101G and he did.
now if you want to learn.... go to God and let him teach you by teachers who are sent by him. so, ask questions.
now, as for who sits on the throne, it is the ONE PERSON the Lord Jesus, and in diversity, or the equal share of himself in flesh and bone, .... "without blood" stand before the very throne that he sits on. "Diversity", "Diversity", "Diversity" is the answer.
so, don't blame anyone, especially God. look inward, look into the mirror. if you want to "KNOW" God, not only KNOW him, but "UNDERSTAND" him, ask him for that "KNOWLEDGE"
don't be an excuse, but be an overcomer.
101G's motto, "Where there is knowledge, stay not ignorant"
101G.
FreeInChrist
Active Member
Can you truly not read.
Because you gave a post about John that countered all those other people and what it said.
I can read. If there is one contradiction in 66 books by a specific chosen one to carry a mission like John...
He is right and the others are wrong... therefore cannot trust those 9 sources.... they may well can be
the reason for all the debates everywhere.
Let it be
I do not blame Him, and how dare you make such a statement when you have no idea of the relationship I have with God. Each of them.
Depends on where that knowledge comes from, don't you think.
Last edited:
101G
Active Member
Another ERROR on your part, John did not countered all those other people as to what the other gospel writers said. it's your lack of understanding as to what was said by all.
NOW....... instead of shooting in the dark, post plainly what YOU think is a contradiction of the scriptures.
DARE? .... KNOW, and as for as your relationship with God that's between you and him.
again, THINK? ....... NO, KNOW. as said go to God in prayer and he will send the right person to you.
as said, post your contradictions, and let God in us REASON his word of TRUTH. because the TRUTH is not changing for no one.
will be looking for your scriptures to reason out in truth.
101G
FreeInChrist
Active Member
Nope...
No more scriptures.
Your truth is not others truths and I am beyond the energy at the moment to correct what I see wrong.
Everyone wants to teach me the truth.... and when I post actual scriptures that counter a suggest on sent to me... I am
told Oh, you dont understand.
You want someone ... get @Red Baker .....
Posting here for ready access
Where in the Bible Does it Say Jesus is God: 11 Important Key Verses
Where in the Bible Does it Say Jesus is God The Bible explicitly states that Jesus is God in several passages. John 1:1 declares, "In the beginning was the Word, and the Word was with God, and the Word was God." Colossians 2:9 affirms, "For in Him dwells all the fullness of the Godhead bodily."...thebiblecolleges.com
Where in the Bible Does it Say Jesus is God
The Bible explicitly states that Jesus is God in several passages. John 1:1 declares, “In the beginning was the Word, and the Word was with God, and the Word was God.” Colossians 2:9 affirms, “For in Him dwells all the fullness of the Godhead bodily.”
In John 10:30, Jesus says, “I and My Father are one,” indicating His divine nature. Additionally, Titus 2:13 refers to Jesus as “our great God and Savior,” and Hebrews 1:8 quotes God addressing the Son, saying, “Your throne, O God, is forever and ever.”
The following are 11 key verses that will give you more insights into scriptures that back up the truth that the Lord Jesus Christ is one with God:
1. John 1:1
“In the beginning was the Word, and the Word was with God, and the Word was God.”
This verse introduces the concept of the “Word” (logos), identifying it as preexisting with God from the beginning and also being divine in nature. It establishes the eternal existence and divine identity of Jesus Christ as the Word.
Significance
Studying this verse is essential for understanding the foundational belief in Jesus’s preexistence and divinity. It lays the groundwork for comprehending Jesus’s role in creation and His unique relationship with God the Father.
Through this verse, we grasp the profound theological truth that Jesus is not only a human being but also the eternal Word of God incarnate.
2. John 1:14
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
This verse declares that the Word, who was with God and was God from the beginning, became flesh and dwelt among humanity. It affirms the miraculous reality of the Incarnation, wherein the eternal Word took on human form and lived among us.
Significance:
Studying this verse deepens our understanding of the mystery of the Incarnation—the central event of Christianity. It reveals God’s profound love and desire to reconcile humanity to Himself by sending His Son in human form.
Through Jesus Christ, God bridged the gap between divinity and humanity, offering salvation and redemption to all who believe.
3. John 10:30
“I and My Father are one.”
In this verse, Jesus declares, “I and the Father are one,” affirming His divine unity with God the Father. He claims equality with God, expressing the inseparable union between Himself and the Father.
Significance
Studying this verse illuminates the deity of Jesus Christ and His unique relationship with God the Father. It highlights Jesus’s authority and divine nature, reinforcing the Christian belief in the Trinity—the doctrine of God’s triune nature as Father, Son, and Holy Spirit.
Understanding this verse deepens our appreciation for Jesus’s identity as the Son of God and strengthens our faith in His power and sovereignty.
4. Colossians 2:9
“For in Him dwells all the fullness of the Godhead bodily;”
This verse emphasizes that in Jesus Christ, the fullness of the Godhead resides in bodily form. It asserts the complete and perfect union of divinity and humanity in Jesus, affirming His identity as fully God and fully human.
Significance
Studying Colossians 2:9 is crucial for grasping the profound truth of the Incarnation—that in Jesus Christ, God took on human flesh.
It reaffirms the core Christian doctrine of the hypostatic union, which teaches that Jesus possesses both divine and human natures united in one person.
Understanding this verse deepens our appreciation for the mystery of God’s incarnation and underscores the significance of Jesus’s redemptive work on behalf of humanity.
5. Philippians 2:6
“Who, being in the form of God, did not consider it robbery to be equal with God,”
This verse describes Jesus Christ as existing in the very nature of God, yet willingly choosing humility and obedience by not exploiting His equality with God for selfish gain. It underscores Jesus’s divine nature and His voluntary self-emptying to take on human form.
Significance
Studying Philippians 2:6 illuminates the character of Jesus Christ as both divine and humble. It challenges us to emulate His example of selflessness and obedience, even in the face of great privilege and authority.
This verse also reinforces the biblical teaching on the nature of Christ, affirming His preexistence, deity, and sacrificial love for humanity.
Understanding Philippians 2:6 deepens our reverence for Jesus Christ as Lord and Savior and inspires us to follow His example of humility and service in our lives.
6. Hebrews 1:8
“But to the Son He says: ‘Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom.'”
This verse quotes from Psalm 45:6, addressing the Son as “O God,” affirming His divine nature and eternal reign. It declares the Son’s sovereignty and everlasting authority, emphasizing His divine status and preeminence.
Significance
Studying Hebrews 1:8 reinforces the biblical teaching on the deity of Jesus Christ. It provides clear evidence from the Old Testament that the Son is addressed as God, affirming His equality with the Father. Understanding this verse deepens our understanding of Jesus’s divine identity and reinforces our confidence in His eternal reign as Lord and King.
7. Titus 2:13
“looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ,”
In this verse, believers are encouraged to eagerly await the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ. It identifies Jesus Christ as both “our great God” and “Savior,” affirming His divine nature and role in redemption.
Significance
Studying Titus 2:13 underscores the deity of Jesus Christ and His central role in the Christian faith. It affirms that Jesus is not only our Savior but also our great God, emphasizing His divine authority and majesty.
This verse instills hope and anticipation in believers as we await the glorious return of our Lord and Savior Jesus Christ.
Understanding Titus 2:13 deepens our devotion to Jesus and reinforces our confidence in His promise to return and establish His eternal kingdom.
8. Isaiah 9:6
“For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”
Isaiah 9:6 prophesies about the birth of a child who will hold the government upon his shoulders. The verse describes the child with several divine titles: Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. This prophecy points to the Messiah, Jesus Christ, and highlights His divine nature and role as the Savior of humanity.
Significance
Studying Isaiah 9:6 reveals the Messianic prophecy fulfilled in Jesus Christ. It emphasizes Jesus’s deity and His attributes as the source of wisdom, strength, eternal life, and peace.
Understanding this verse deepens our appreciation for the significance of Jesus’s birth and His mission to reconcile humanity to God. It strengthens our faith in Jesus as the promised Messiah and encourages us to rely on Him as our Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace.
9. Matthew 1:23
“Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”
Matthew 1:23 quotes the prophecy from Isaiah 7:14, affirming that the virgin will conceive and bear a son, who will be called Immanuel, meaning “God with us.” This verse highlights the miraculous nature of Jesus’s birth and emphasizes His divine identity as God incarnate.
Significance
Studying Matthew 1:23 underscores the miraculous conception of Jesus Christ and His unique role as God dwelling among humanity.
It affirms Jesus’s deity and His intimate presence with His people. Understanding this verse deepens our understanding of the Incarnation—the central mystery of the Christian faith—and reinforces our confidence in Jesus as the promised Messiah who brings salvation and reconciliation.
It also reminds us of the profound truth that God is not distant or unreachable but intimately present with us through Jesus Christ, our Immanuel.
10. Romans 9:5
“of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.”
Romans 9:5 declares that Christ is God over all, forever praised. This concise statement affirms the deity of Jesus Christ, emphasizing His eternal nature, authority, and sovereignty over all creation.
Significance
Studying Romans 9:5 reinforces the biblical teaching on the divinity of Jesus Christ. It provides a clear declaration of Jesus’s deity, underscoring His equality with God the Father and the Holy Spirit.
Understanding this verse deepens our faith in Jesus as the divine Son of God and reinforces our worship and praise of Him as the one true God. It also strengthens our confidence in His power to save and reign over all creation for eternity.
11. Revelation 1:8
“I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.”
Revelation 1:8 contains a proclamation from the Lord God, identifying Himself as the Alpha and the Omega, the one who is, who was, and who is to come—the Almighty.
This verse emphasizes God’s eternal existence, omnipotence, and sovereign authority over all time and space.
Significance
Studying Revelation 1:8 reveals the majestic nature of God as the eternal and omnipotent Creator. It underscores His sovereignty over all things, past, present, and future.
Understanding this verse deepens our reverence for God and strengthens our trust in His unfailing power and faithfulness. It reminds us that God is the ultimate source of hope and security, deserving of our worship and adoration.
Conclusion
The Bible unequivocally proclaims the divinity of Jesus Christ through various passages that highlight His eternal existence, divine attributes, and unique relationship with God the Father.
The 11 key verses discussed in this article collectively affirm that Jesus is indeed God, worthy of worship, honor, and devotion.
Understanding these scriptures enriches our faith, deepens our relationship with Jesus, and reinforces the core tenet of Christianity: that in Christ, God became flesh to dwell among us, offering redemption and eternal life.
As we reflect on these powerful biblical truths, may our faith be strengthened and our devotion to Jesus as Lord and Savior be evermore profound.
My Comment: “One God, the Father; One Lord, the Son” — Scripture, Greek, Fathers, and History
Preface (my stance): I hold to a functional Trinity, not an ontological one. The Father is the Source and Origin; the Son is the Mediator, Heir, and Lord; the Spirit is the Breath and Power. I respect Nicene theology as a venerable opinion, but I will not bind extra-biblical metaphysics as dogma. I aim not to go beyond what is written (1 Cor 4:6).
1) The controlling apostolic text: 1 Corinthians 8:6
- ἐξ οὗ marks origin/source (the Father). δι’ οὗ marks instrument/mediation (the Son).
- Paul preserves real unity with functional distinction: God = the Father (Source); Lord = Jesus (Mediator).
- This aligns with the eschatological finale in 1 Cor 15:24–28: the Son reigns as Heir, conquers death, and hands the Kingdom back to the Father “that God may be all in all.”
Implication: The language of inheritance and bestowal (Kingdom, Name, authority) means derivation and hence dependence: what is received is not self-originated.
2) The inheritance/name/subjection chain
- Heir: “whom He appointed heir of all things” (Heb 1:2); “the Father has given all things into His hand” (Jn 3:35); we are “co-heirs with Christ” (Rom 8:17).
- The Name above all: “God exalted Him and gave Him the Name above every name” (Phil 2:9). The supreme Name is given, not seized.
- All authority: “All authority has been given to Me in heaven and on earth” (Mt 28:18).
- Derived life: “As the Father has life in Himself, so He granted the Son to have life in Himself” (Jn 5:26).
- Final act: “Then the end, when He hands over the Kingdom to the God and Father… then the Son Himself will be subject… that God may be all in all” (1 Cor 15:24–28).
Conclusion: Christ’s glory is real and supreme, yet derived. He reigns as Heir, not as self-existent Source.
3) Greek exegesis of the main “deity” texts (why more than one translation is possible)
John 1:1c — καὶ θεὸς ἦν ὁ λόγος
- Anarthrous predicate before the verb; classic analysis (Harner) favors a qualitative sense: “the Word was divine/of God’s nature,” not necessarily an identity statement (“the Word was [numerically identical with] God”). The verse exalts the Logos without, by grammar alone, settling a later ontological formula.
John 10:30 — ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν
- ἕν is neuter (“one [thing/reality]”), not masculine (“one person”). It signals unity (of will/operation; some argue “of essence”), without collapsing persons. John 17:21 uses identical oneness language for the disciples—clearly functional unity.
Hebrews 1:8 (Ps 45:6 LXX) — ὁ θρόνος σου ὁ Θεός…
- Two grammatically legitimate renderings: vocative (“Your throne, O God”) vs nominative (“God is your throne”). Tradition prefers the vocative; yet the very next verse (1:9) keeps the hierarchy: “God, your God, has anointed you.” Either way, the Father remains over the Son.
Titus 2:13 — τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ
- If Granville Sharp applies strictly: “our great God and Savior, Jesus Christ” (one referent). Many reputable scholars accept this. Others read the structure/context as distinguishing “the glory of our great God” and our “Savior Jesus Christ.” Grammatically debated; not a knock-down ontological proof on its own.
Romans 9:5
- The punctuation (not original) decides between “Christ, who is God over all” vs a doxology: “God who is over all be blessed forever.” Both have heavyweight defenders; the text is weighty but not singularly decisive.
Colossians 2:9 — πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς
- θεότης (in Col 2:9) vs θειότης (Rom 1:20): the former often translated “deity/divine nature,” the latter “divinity.” Even so, debate remains whether Paul states ontological identity or functional fullness (God’s fullness dwelling in the Son). The lexeme itself does not force a post-biblical essence formula.
Also note
- Phil 2:6 — ἐν μορφῇ θεοῦ ὑπάρχων… ἁρπαγμὸν οὐχ ἡγήσατο often read as not exploiting equality; yet readings vary (“form of God,” status, representation).
- John 20:28 — Thomas’ address “my Lord and my God” can be doxological; it honors the risen Christ with divine address without necessarily fixing an ontological treatise.
- Col 1:15 — πρωτότοκος πάσης κτίσεως: “firstborn of all creation” (genitive often partitive). Even when rendered “over all creation,” the verse still signals priority and derivation (He is from God before all; the Image through whom creation comes).
Takeaway: The NT undeniably employs God-language for the Son; yet multiple “proof” texts are grammatically elastic, allowing robust functional readings without committing to a later, non-biblical homoousios ontology.
4) Fathers before Nicaea (patristic witness)
- Ignatius of Antioch speaks of “our God, Jesus Christ” (e.g., Eph. 18.2), showing very early high Christology. At the same time, he preserves the priority of the Father and the Son’s from-ness (begotten of God).
- Justin Martyr, Irenaeus, Tertullian, Origen: all honor the Son as divine, pre-existent, agent of creation. Yet their language often keeps the Father as fount/source and the Son as from the Father (begotten/Word/Wisdom).
- The Didache (late 1st c.) commands baptism “in the name of the Father, Son, and Holy Spirit”; a triune liturgical pattern, without metaphysical terms like ousia or homoousios.
Therefore: It would be unreasonable to brand the pre-Nicene Fathers or the Didache “heretical” merely for not using homoousios. They confessed a high, functional Christology long before imperial metaphysics.
5) On
- Not in Scripture.
- Rejected at Antioch (AD 268) in the Paul of Samosata case (due to Sabellian/material connotations).
- Introduced at Nicaea (AD 325) under Emperor Constantine, who sought political-ecclesial unity; he was not yet baptized and worked closely with Hosius of Corduba. The term’s ambiguity was noted even by pro-Nicenes; its content was contested for decades.
- I respect homoousios as a guardrail against Arian reduction, but I cannot elevate it to apostolic dogma. It violates my rule not to go beyond what is written.
6) My positive confession (without metaphysical overreach)
- I honor Jesus as Lord, Savior, pre-existent Word/Wisdom, Agent of creation, Heir of all, the One in whom all the fullness dwells, who receives the Name above every name, and to whom every knee bows.
- Yet I keep the Father as one God, the Source (1 Cor 8:6; Eph 4:6; 1 Cor 11:3; Eph 1:17).
- I also affirm —this is my understanding— that “only-begotten” and “firstborn” indicate causality/derivation from the Father. He is uniquely originated from the Father (if one prefers “created directly,” I mean uniquely, directly originated by Him), exalted above all, yet always from and for the Father. I present this humbly, not as a test of fellowship.
7) Eschatological seal: the Kingdom handed back (1 Cor 15:24–28)
At the close of the millennial reign (cf. Rev 20), Christ hands over the Kingdom to the Father; the Father remains excepted from subjection; and “the Son Himself will be subject… that God may be all in all.” This consummation confirms the pattern: the Son’s reign is real and supreme, yet derived and obedient. Inheritance implies dependence; the final act is filial subjection, not ontological equivalence.
8) Conclusion (Scripture’s own balance)
- One God: the Father (Source).
- One Lord: Jesus Christ (Mediator/Heir).
- One Spirit: the Breath/Power of God.
I respect those who confess homoousios; I take it as a respected theological opinion, not apostolic dogma. My conscience is bound to Scripture: I will say all that it says about Christ —no less— and I will not force it to say what later metaphysics claims —no more.
And at the end, as Paul wrote: the Son will hand the Kingdom to the Father, and God will be all in all (1 Cor 15:24–28).
Posting here for ready access
Where in the Bible Does it Say Jesus is God: 11 Important Key Verses
Where in the Bible Does it Say Jesus is God The Bible explicitly states that Jesus is God in several passages. John 1:1 declares, "In the beginning was the Word, and the Word was with God, and the Word was God." Colossians 2:9 affirms, "For in Him dwells all the fullness of the Godhead bodily."...Where in the Bible Does it Say Jesus is God
The Bible explicitly states that Jesus is God in several passages. John 1:1 declares, “In the beginning was the Word, and the Word was with God, and the Word was God.” Colossians 2:9 affirms, “For in Him dwells all the fullness of the Godhead bodily.”
In John 10:30, Jesus says, “I and My Father are one,” indicating His divine nature. Additionally, Titus 2:13 refers to Jesus as “our great God and Savior,” and Hebrews 1:8 quotes God addressing the Son, saying, “Your throne, O God, is forever and ever.”
The following are 11 key verses that will give you more insights into scriptures that back up the truth that the Lord Jesus Christ is one with God:
1. John 1:1
“In the beginning was the Word, and the Word was with God, and the Word was God.”
This verse introduces the concept of the “Word” (logos), identifying it as preexisting with God from the beginning and also being divine in nature. It establishes the eternal existence and divine identity of Jesus Christ as the Word.
Significance
Studying this verse is essential for understanding the foundational belief in Jesus’s preexistence and divinity. It lays the groundwork for comprehending Jesus’s role in creation and His unique relationship with God the Father.
Through this verse, we grasp the profound theological truth that Jesus is not only a human being but also the eternal Word of God incarnate.
2. John 1:14
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
This verse declares that the Word, who was with God and was God from the beginning, became flesh and dwelt among humanity. It affirms the miraculous reality of the Incarnation, wherein the eternal Word took on human form and lived among us.
Significance:
Studying this verse deepens our understanding of the mystery of the Incarnation—the central event of Christianity. It reveals God’s profound love and desire to reconcile humanity to Himself by sending His Son in human form.
Through Jesus Christ, God bridged the gap between divinity and humanity, offering salvation and redemption to all who believe.
3. John 10:30
“I and My Father are one.”
In this verse, Jesus declares, “I and the Father are one,” affirming His divine unity with God the Father. He claims equality with God, expressing the inseparable union between Himself and the Father.
Significance
Studying this verse illuminates the deity of Jesus Christ and His unique relationship with God the Father. It highlights Jesus’s authority and divine nature, reinforcing the Christian belief in the Trinity—the doctrine of God’s triune nature as Father, Son, and Holy Spirit.
Understanding this verse deepens our appreciation for Jesus’s identity as the Son of God and strengthens our faith in His power and sovereignty.
4. Colossians 2:9
“For in Him dwells all the fullness of the Godhead bodily;”
This verse emphasizes that in Jesus Christ, the fullness of the Godhead resides in bodily form. It asserts the complete and perfect union of divinity and humanity in Jesus, affirming His identity as fully God and fully human.
Significance
Studying Colossians 2:9 is crucial for grasping the profound truth of the Incarnation—that in Jesus Christ, God took on human flesh.
It reaffirms the core Christian doctrine of the hypostatic union, which teaches that Jesus possesses both divine and human natures united in one person.
Understanding this verse deepens our appreciation for the mystery of God’s incarnation and underscores the significance of Jesus’s redemptive work on behalf of humanity.
5. Philippians 2:6
“Who, being in the form of God, did not consider it robbery to be equal with God,”
This verse describes Jesus Christ as existing in the very nature of God, yet willingly choosing humility and obedience by not exploiting His equality with God for selfish gain. It underscores Jesus’s divine nature and His voluntary self-emptying to take on human form.
Significance
Studying Philippians 2:6 illuminates the character of Jesus Christ as both divine and humble. It challenges us to emulate His example of selflessness and obedience, even in the face of great privilege and authority.
This verse also reinforces the biblical teaching on the nature of Christ, affirming His preexistence, deity, and sacrificial love for humanity.
Understanding Philippians 2:6 deepens our reverence for Jesus Christ as Lord and Savior and inspires us to follow His example of humility and service in our lives.
6. Hebrews 1:8
“But to the Son He says: ‘Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom.'”
This verse quotes from Psalm 45:6, addressing the Son as “O God,” affirming His divine nature and eternal reign. It declares the Son’s sovereignty and everlasting authority, emphasizing His divine status and preeminence.
Significance
Studying Hebrews 1:8 reinforces the biblical teaching on the deity of Jesus Christ. It provides clear evidence from the Old Testament that the Son is addressed as God, affirming His equality with the Father. Understanding this verse deepens our understanding of Jesus’s divine identity and reinforces our confidence in His eternal reign as Lord and King.
7. Titus 2:13
“looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ,”
In this verse, believers are encouraged to eagerly await the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ. It identifies Jesus Christ as both “our great God” and “Savior,” affirming His divine nature and role in redemption.
Significance
Studying Titus 2:13 underscores the deity of Jesus Christ and His central role in the Christian faith. It affirms that Jesus is not only our Savior but also our great God, emphasizing His divine authority and majesty.
This verse instills hope and anticipation in believers as we await the glorious return of our Lord and Savior Jesus Christ.
Understanding Titus 2:13 deepens our devotion to Jesus and reinforces our confidence in His promise to return and establish His eternal kingdom.
8. Isaiah 9:6
“For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”
Isaiah 9:6 prophesies about the birth of a child who will hold the government upon his shoulders. The verse describes the child with several divine titles: Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. This prophecy points to the Messiah, Jesus Christ, and highlights His divine nature and role as the Savior of humanity.
Significance
Studying Isaiah 9:6 reveals the Messianic prophecy fulfilled in Jesus Christ. It emphasizes Jesus’s deity and His attributes as the source of wisdom, strength, eternal life, and peace.
Understanding this verse deepens our appreciation for the significance of Jesus’s birth and His mission to reconcile humanity to God. It strengthens our faith in Jesus as the promised Messiah and encourages us to rely on Him as our Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace.
9. Matthew 1:23
“Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”
Matthew 1:23 quotes the prophecy from Isaiah 7:14, affirming that the virgin will conceive and bear a son, who will be called Immanuel, meaning “God with us.” This verse highlights the miraculous nature of Jesus’s birth and emphasizes His divine identity as God incarnate.
Significance
Studying Matthew 1:23 underscores the miraculous conception of Jesus Christ and His unique role as God dwelling among humanity.
It affirms Jesus’s deity and His intimate presence with His people. Understanding this verse deepens our understanding of the Incarnation—the central mystery of the Christian faith—and reinforces our confidence in Jesus as the promised Messiah who brings salvation and reconciliation.
It also reminds us of the profound truth that God is not distant or unreachable but intimately present with us through Jesus Christ, our Immanuel.
10. Romans 9:5
“of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.”
Romans 9:5 declares that Christ is God over all, forever praised. This concise statement affirms the deity of Jesus Christ, emphasizing His eternal nature, authority, and sovereignty over all creation.
Significance
Studying Romans 9:5 reinforces the biblical teaching on the divinity of Jesus Christ. It provides a clear declaration of Jesus’s deity, underscoring His equality with God the Father and the Holy Spirit.
Understanding this verse deepens our faith in Jesus as the divine Son of God and reinforces our worship and praise of Him as the one true God. It also strengthens our confidence in His power to save and reign over all creation for eternity.
11. Revelation 1:8
“I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.”
Revelation 1:8 contains a proclamation from the Lord God, identifying Himself as the Alpha and the Omega, the one who is, who was, and who is to come—the Almighty.
This verse emphasizes God’s eternal existence, omnipotence, and sovereign authority over all time and space.
Significance
Studying Revelation 1:8 reveals the majestic nature of God as the eternal and omnipotent Creator. It underscores His sovereignty over all things, past, present, and future.
Understanding this verse deepens our reverence for God and strengthens our trust in His unfailing power and faithfulness. It reminds us that God is the ultimate source of hope and security, deserving of our worship and adoration.
Conclusion
The Bible unequivocally proclaims the divinity of Jesus Christ through various passages that highlight His eternal existence, divine attributes, and unique relationship with God the Father.
The 11 key verses discussed in this article collectively affirm that Jesus is indeed God, worthy of worship, honor, and devotion.
Understanding these scriptures enriches our faith, deepens our relationship with Jesus, and reinforces the core tenet of Christianity: that in Christ, God became flesh to dwell among us, offering redemption and eternal life.
As we reflect on these powerful biblical truths, may our faith be strengthened and our devotion to Jesus as Lord and Savior be evermore profound.
My Comment: “One God, the Father; One Lord, the Son” — Scripture, Greek, Fathers, and History
Preface (my stance): I hold to a functional Trinity, not an ontological one. The Father is the Source and Origin; the Son is the Mediator, Heir, and Lord; the Spirit is the Breath and Power. I respect Nicene theology as a venerable opinion, but I will not bind extra-biblical metaphysics as dogma. I aim not to go beyond what is written (1 Cor 4:6).
1) The controlling apostolic text: 1 Corinthians 8:6
- ἐξ οὗ marks origin/source (the Father). δι’ οὗ marks instrument/mediation (the Son).
- Paul preserves real unity with functional distinction: God = the Father (Source); Lord = Jesus (Mediator).
- This aligns with the eschatological finale in 1 Cor 15:24–28: the Son reigns as Heir, conquers death, and hands the Kingdom back to the Father “that God may be all in all.”
Implication: The language of inheritance and bestowal (Kingdom, Name, authority) means derivation and hence dependence: what is received is not self-originated.
2) The inheritance/name/subjection chain
- Heir: “whom He appointed heir of all things” (Heb 1:2); “the Father has given all things into His hand” (Jn 3:35); we are “co-heirs with Christ” (Rom 8:17).
- The Name above all: “God exalted Him and gave Him the Name above every name” (Phil 2:9). The supreme Name is given, not seized.
- All authority: “All authority has been given to Me in heaven and on earth” (Mt 28:18).
- Derived life: “As the Father has life in Himself, so He granted the Son to have life in Himself” (Jn 5:26).
- Final act: “Then the end, when He hands over the Kingdom to the God and Father… then the Son Himself will be subject… that God may be all in all” (1 Cor 15:24–28).
Conclusion: Christ’s glory is real and supreme, yet derived. He reigns as Heir, not as self-existent Source.
3) Greek exegesis of the main “deity” texts (why more than one translation is possible)
John 1:1c — καὶ θεὸς ἦν ὁ λόγος
- Anarthrous predicate before the verb; classic analysis (Harner) favors a qualitative sense: “the Word was divine/of God’s nature,” not necessarily an identity statement (“the Word was [numerically identical with] God”). The verse exalts the Logos without, by grammar alone, settling a later ontological formula.
John 10:30 — ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν
- ἕν is neuter (“one [thing/reality]”), not masculine (“one person”). It signals unity (of will/operation; some argue “of essence”), without collapsing persons. John 17:21 uses identical oneness language for the disciples—clearly functional unity.
Hebrews 1:8 (Ps 45:6 LXX) — ὁ θρόνος σου ὁ Θεός…
- Two grammatically legitimate renderings: vocative (“Your throne, O God”) vs nominative (“God is your throne”). Tradition prefers the vocative; yet the very next verse (1:9) keeps the hierarchy: “God, your God, has anointed you.” Either way, the Father remains over the Son.
Titus 2:13 — τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ
- If Granville Sharp applies strictly: “our great God and Savior, Jesus Christ” (one referent). Many reputable scholars accept this. Others read the structure/context as distinguishing “the glory of our great God” and our “Savior Jesus Christ.” Grammatically debated; not a knock-down ontological proof on its own.
Romans 9:5
- The punctuation (not original) decides between “Christ, who is God over all” vs a doxology: “God who is over all be blessed forever.” Both have heavyweight defenders; the text is weighty but not singularly decisive.
Colossians 2:9 — πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς
- θεότης (in Col 2:9) vs θειότης (Rom 1:20): the former often translated “deity/divine nature,” the latter “divinity.” Even so, debate remains whether Paul states ontological identity or functional fullness (God’s fullness dwelling in the Son). The lexeme itself does not force a post-biblical essence formula.
Also note
- Phil 2:6 — ἐν μορφῇ θεοῦ ὑπάρχων… ἁρπαγμὸν οὐχ ἡγήσατο often read as not exploiting equality; yet readings vary (“form of God,” status, representation).
- John 20:28 — Thomas’ address “my Lord and my God” can be doxological; it honors the risen Christ with divine address without necessarily fixing an ontological treatise.
- Col 1:15 — πρωτότοκος πάσης κτίσεως: “firstborn of all creation” (genitive often partitive). Even when rendered “over all creation,” the verse still signals priority and derivation (He is from God before all; the Image through whom creation comes).
Takeaway: The NT undeniably employs God-language for the Son; yet multiple “proof” texts are grammatically elastic, allowing robust functional readings without committing to a later, non-biblical homoousios ontology.
4) Fathers before Nicaea (patristic witness)
- Ignatius of Antioch speaks of “our God, Jesus Christ” (e.g., Eph. 18.2), showing very early high Christology. At the same time, he preserves the priority of the Father and the Son’s from-ness (begotten of God).
- Justin Martyr, Irenaeus, Tertullian, Origen: all honor the Son as divine, pre-existent, agent of creation. Yet their language often keeps the Father as fount/source and the Son as from the Father (begotten/Word/Wisdom).
- The Didache (late 1st c.) commands baptism “in the name of the Father, Son, and Holy Spirit”; a triune liturgical pattern, without metaphysical terms like ousia or homoousios.
Therefore: It would be unreasonable to brand the pre-Nicene Fathers or the Didache “heretical” merely for not using homoousios. They confessed a high, functional Christology long before imperial metaphysics.
5) On
- Not in Scripture.
- Rejected at Antioch (AD 268) in the Paul of Samosata case (due to Sabellian/material connotations).
- Introduced at Nicaea (AD 325) under Emperor Constantine, who sought political-ecclesial unity; he was not yet baptized and worked closely with Hosius of Corduba. The term’s ambiguity was noted even by pro-Nicenes; its content was contested for decades.
- I respect homoousios as a guardrail against Arian reduction, but I cannot elevate it to apostolic dogma. It violates my rule not to go beyond what is written.
6) My positive confession (without metaphysical overreach)
- I honor Jesus as Lord, Savior, pre-existent Word/Wisdom, Agent of creation, Heir of all, the One in whom all the fullness dwells, who receives the Name above every name, and to whom every knee bows.
- Yet I keep the Father as one God, the Source (1 Cor 8:6; Eph 4:6; 1 Cor 11:3; Eph 1:17).
- I also affirm —this is my understanding— that “only-begotten” and “firstborn” indicate causality/derivation from the Father. He is uniquely originated from the Father (if one prefers “created directly,” I mean uniquely, directly originated by Him), exalted above all, yet always from and for the Father. I present this humbly, not as a test of fellowship.
7) Eschatological seal: the Kingdom handed back (1 Cor 15:24–28)
At the close of the millennial reign (cf. Rev 20), Christ hands over the Kingdom to the Father; the Father remains excepted from subjection; and “the Son Himself will be subject… that God may be all in all.” This consummation confirms the pattern: the Son’s reign is real and supreme, yet derived and obedient. Inheritance implies dependence; the final act is filial subjection, not ontological equivalence.
8) Conclusion (Scripture’s own balance)
- One God: the Father (Source).
- One Lord: Jesus Christ (Mediator/Heir).
- One Spirit: the Breath/Power of God.
I respect those who confess homoousios; I take it as a respected theological opinion, not apostolic dogma. My conscience is bound to Scripture: I will say all that it says about Christ —no less— and I will not force it to say what later metaphysics claims —no more.
And at the end, as Paul wrote: the Son will hand the Kingdom to the Father, and God will be all in all (1 Cor 15:24–28).
Let me add what should be obvious: neither the Evangelists nor the Apostles, nor the earliest Church orders (the Didache), nor the great pre-Nicene Fathers made homoousios the boundary of communion. To retroactively require a post-biblical neologism as the shibboleth of orthodoxy would absurdly anathematize Matthew, Mark, Luke, John, Paul, Peter, James, Jude, Ignatius, Polycarp, Justin, Irenaeus, Tertullian—indeed the whole pre-Nicene Church—for not using a word they never received from Scripture. This violates the apostolic rule itself: “do not go beyond what is written” (1 Cor 4:6). For that reason I can respect homoousios as a venerable opinion (a historically later hedge against Arian reduction) while refusing to elevate it to dogma that binds consciences.
