Verses: on Jesus is God

[synergy]

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).

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

Interesting. Thanks for sharing all that.

I hold on more to an ontological Trinity understanding - a "who they are" understanding, not just a "what they do" understanding, though that is vitally important. Among many reasons, one reason I say that is because I've been researching the Biblical word εἰκών (Icon) for a little while now. Permit me to describe, as best as I possibly can, that word in English terms:

In Scripture, the meaning of the Greek word εἰκών encompasses the living intersection between the Uncreated and the created. In the Biblical context, the icon describes how the Uncreated God reveals Himself through the created form. The concept of the icon touches the heart of the Gospel — the Incarnation, redemption, and the destiny of humanity in Christ.

As God, Jesus Christ is The Icon (εἰκών) of the Invisible God (the Father), the firstborn of all creation (Colossians 1:15). He is the Exact Imprint of God's Nature (Hebrews 1:3). Jesus Christ is the perfect and full manifestation of God, being by nature and by person God himself. In Him, as God, the Uncreated enters into the created, and through His human body and life, the eternal God is revealed in Jesus. In his Incarnation was Spirit and matter united without confusion, the Eternal Word taking on flesh.

As Believers we are all predestined to be conformed to be icons εἰκών of His Son (Romans 8:29). As Jesus is The Icon of the Father, in like matter we are predestined to be icons of Christ. This means our destiny is not simply moral improvement, but transformation into vessels of divine glory, partakers of the Divine Nature. The Christian life is about becoming a visible manifestation of Christ through union with Him. Through the Spirit, we become a revelation of the Uncreated Spirit within creation, bearing the divine life in our humanity.

Because we are in Christ, we too become places where the Uncreated God reveals Himself. Through the indwelling of the Holy Spirit, our created humanity is partly transfigured now, to be fully transfigured in our future resurrection. As members of Christ’s Body, we become windows into heaven, not by our own strength, but by Grace — matter infused with Spirit as icons of Jesus, time permeated by eternity.

On Mount Tabor, Jesus was transfigured before His disciples: His face shone like the sun, and even His clothes became white as light (Matthew 17:2). Read that again: even his clothes became white as light. All matter, in general, is transfigurable. This was not just a preview of His resurrection, but a revelation of what it means that He is The Icon of God.

In summary, an icon is a living revelation of the Uncreated God through created reality. Jesus is the perfect Icon of the Father, making God fully visible in human form. As Believers we are predestined to become icons of Christ, filled with His Spirit, transformed by grace. Christ and His Body (the Church) are the intersection of the Uncreated and the created. The icon reveals that our final destiny is not escape from creation, but all of creation's transfiguration, where matter is made radiant with divine glory.

This I believe touches the very heart of the Gospel: not only that God became man in Christ, but that in Him, humanity itself is lifted up, filled with the divine, and made a vessel of the eternal as icons of Christ. In Christ, and through the Spirit, we become icons — living revelations of God to the world.

 

[Milo Flores]

Interesting. Thanks for sharing all that.

I hold on more to an ontological Trinity understanding - a "who they are" understanding, not just a "what they do" understanding, though that is vitally important. Among many reasons, one reason I say that is because I've been researching the Biblical word εἰκών (Icon) for a little while now. Permit me to describe, as best as I possibly can, that word in English terms:

In Scripture, the meaning of the Greek word εἰκών encompasses the living intersection between the Uncreated and the created. In the Biblical context, the icon describes how the Uncreated God reveals Himself through the created form. The concept of the icon touches the heart of the Gospel — the Incarnation, redemption, and the destiny of humanity in Christ.

As God, Jesus Christ is The Icon (εἰκών) of the Invisible God (the Father), the firstborn of all creation (Colossians 1:15). He is the Exact Imprint of God's Nature (Hebrews 1:3). Jesus Christ is the perfect and full manifestation of God, being by nature and by person God himself. In Him, as God, the Uncreated enters into the created, and through His human body and life, the eternal God is revealed in Jesus. In his Incarnation was Spirit and matter united without confusion, the Eternal Word taking on flesh.

As Believers we are all predestined to be conformed to be icons εἰκών of His Son (Romans 8:29). As Jesus is The Icon of the Father, in like matter we are predestined to be icons of Christ. This means our destiny is not simply moral improvement, but transformation into vessels of divine glory, partakers of the Divine Nature. The Christian life is about becoming a visible manifestation of Christ through union with Him. Through the Spirit, we become a revelation of the Uncreated Spirit within creation, bearing the divine life in our humanity.

Because we are in Christ, we too become places where the Uncreated God reveals Himself. Through the indwelling of the Holy Spirit, our created humanity is partly transfigured now, to be fully transfigured in our future resurrection. As members of Christ’s Body, we become windows into heaven, not by our own strength, but by Grace — matter infused with Spirit as icons of Jesus, time permeated by eternity.

On Mount Tabor, Jesus was transfigured before His disciples: His face shone like the sun, and even His clothes became white as light (Matthew 17:2). Read that again: even his clothes became white as light. All matter, in general, is transfigurable. This was not just a preview of His resurrection, but a revelation of what it means that He is The Icon of God.

In summary, an icon is a living revelation of the Uncreated God through created reality. Jesus is the perfect Icon of the Father, making God fully visible in human form. As Believers we are predestined to become icons of Christ, filled with His Spirit, transformed by grace. Christ and His Body (the Church) are the intersection of the Uncreated and the created. The icon reveals that our final destiny is not escape from creation, but all of creation's transfiguration, where matter is made radiant with divine glory.

This I believe touches the very heart of the Gospel: not only that God became man in Christ, but that in Him, humanity itself is lifted up, filled with the divine, and made a vessel of the eternal as icons of Christ. In Christ, and through the Spirit, we become icons — living revelations of God to the world.

Yes, I agree that Christ as the exact εἰκών (image) and χαρακτήρ (imprint) of the Father explains why He can say, “I and the Father are one” (Jn 10:30). It is not identity of person but perfect unity of will and representation. The Son reveals the Father fully, yet as one who receives and reflects.


And here is where my own meditation leads me: if the Son reveals the Father by kenosis —emptying Himself, not grasping equality but obeying unto death (Phil 2:6–8)— then creation itself also bears a kenotic structure. God makes room, as it were, for what is not Himself, allowing otherness to exist. Just as the Son’s self-emptying manifests the Father, so the Creator’s self-limiting love manifests the world.


I say this not as dogma but as understanding. Scripture does not command us to systematize metaphysics, only to confess what is written. Yet within the biblical witness, Christ as the Icon and the act of creation both resonate with the same pattern: the greatness of God revealed not in domination but in self-giving.

 

[synergy]

Yes, I agree that Christ as the exact εἰκών (image) and χαρακτήρ (imprint) of the Father explains why He can say, “I and the Father are one” (Jn 10:30). It is not identity of person but perfect unity of will and representation. The Son reveals the Father fully, yet as one who receives and reflects.


And here is where my own meditation leads me: if the Son reveals the Father by kenosis —emptying Himself, not grasping equality but obeying unto death (Phil 2:6–8)— then creation itself also bears a kenotic structure. God makes room, as it were, for what is not Himself, allowing otherness to exist. Just as the Son’s self-emptying manifests the Father, so the Creator’s self-limiting love manifests the world.


I say this not as dogma but as understanding. Scripture does not command us to systematize metaphysics, only to confess what is written. Yet within the biblical witness, Christ as the Icon and the act of creation both resonate with the same pattern: the greatness of God revealed not in domination but in self-giving.

Yes, all matter, in general, is transfigurable. The entire Universe is transfigurable (us included). Evidence of this is Christ’s clothes which became white as light during his Transfiguration. This brings into focus the importance of Biblical sacraments such as Baptism, the Lord's Supper, etc...

 

[Milo Flores]

Yes, all matter, in general, is transfigurable. The entire Universe is transfigurable (us included). Evidence of this is Christ’s clothes which became white as light during his Transfiguration. This brings into focus the importance of Biblical sacraments such as Baptism, the Lord's Supper, etc...

Yes, brother, I agree that the Transfiguration of Christ points to the capacity of matter to bear glory. But I would add a distinction that shapes my own understanding:

• The transfiguration of form (metamorphosis of the body) applies uniquely to the 144,000, who are described as “firstfruits to God and to the Lamb” (Rev 14:4). They share in a heavenly mode of existence, transformed into a spiritual body (1 Cor 15:44), and serve in the new heavens as those who stand with the Lamb.
• The inheritance of the earth belongs to the great multitude of the faithful. From the beginning, God’s plan was for the earth to be filled and blessed (Gen 1:28). Jesus repeats this: “Blessed are the meek, for they shall inherit the earth” (Mt 5:5). Psalm 37:29 affirms: “The righteous shall inherit the land and dwell in it forever.” This inheritance is not abolished but confirmed in the new earth (Rev 21:1–3).

So I see a twofold destiny:

1. A heavenly transfiguration for the 144,000 —a change of corporeal form into a celestial nature.
2. A restored earth for the great majority of the redeemed —a perfected creation, secure and never again subject to the fall.

In this way, both strands of God’s plan are fulfilled: heaven and earth reconciled in Christ (Eph 1:10), each according to the role God prepared.

 

[e v e]

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.

Christ is deity. The argument /question of if Christ is God is not important, best to ignore all the catholic church father nonsense plus kjv sorcery.

Christ remains deity either way!

Same nature as His father.

 

[e v e]

Yes, brother, I agree that the Transfiguration of Christ points to the capacity of matter to bear glory. But I would add a distinction that shapes my own understanding:

• The transfiguration of form (metamorphosis of the body) applies uniquely to the 144,000, who are described as “firstfruits to God and to the Lamb” (Rev 14:4). They share in a heavenly mode of existence, transformed into a spiritual body (1 Cor 15:44), and serve in the new heavens as those who stand with the Lamb.
• The inheritance of the earth belongs to the great multitude of the faithful. From the beginning, God’s plan was for the earth to be filled and blessed (Gen 1:28). Jesus repeats this: “Blessed are the meek, for they shall inherit the earth” (Mt 5:5). Psalm 37:29 affirms: “The righteous shall inherit the land and dwell in it forever.” This inheritance is not abolished but confirmed in the new earth (Rev 21:1–3).

So I see a twofold destiny:

1. A heavenly transfiguration for the 144,000 —a change of corporeal form into a celestial nature.
2. A restored earth for the great majority of the redeemed —a perfected creation, secure and never again subject to the fall.

In this way, both strands of God’s plan are fulfilled: heaven and earth reconciled in Christ (Eph 1:10), each according to the role God prepared.

matter here is not from God and is not able to hold anything , and definitely not anything of God.

Flesh cannot enter eden paradise.

 

[synergy]

matter here is not from God and is not able to hold anything , and definitely not anything of God.

Flesh cannot enter eden paradise.

Transfigured flesh can enter paradise.
We are not Platonists.

 

[Milo Flores]

matter here is not from God and is not able to hold anything , and definitely not anything of God.

Flesh cannot enter eden paradise.

On Matter, Flesh, and the Glory of God​

Dear brother, I understand the concern. But let me carefully clarify why I believe Scripture itself teaches that matter is from God, and that—when transfigured—it can indeed bear His glory.

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1. Creation is from God​

Genesis 1 is unambiguous:

• “In the beginning God created the heavens and the earth.” (Gen 1:1)
• “God saw all that He had made, and behold, it was very good.” (Gen 1:31)

If matter were not from God, the repeated refrain “God saw it was good” would lose all meaning.

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2. The Word became flesh​

John 1:14: “The Word became flesh and dwelt among us, and we beheld His glory.”

• Here the eternal Logos does not merely appear in human form—He assumes matter itself.
• And in that flesh, the disciples saw glory.

To deny that matter can bear God’s presence is to deny the Incarnation itself.

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3. Flesh glorified, not abolished​

The resurrection narratives insist that Jesus’ glorified body was tangible:

• “Touch me and see; a spirit does not have flesh and bones as you see I have.” (Luke 24:39)
• “He took it and ate before them.” (Luke 24:43)

Paul confirms: “It is sown a natural body; it is raised a spiritual body.” (1 Cor 15:44).

• The flesh is not discarded, but transfigured.
• “Flesh and blood cannot inherit the kingdom” (1 Cor 15:50) refers to corruptible flesh, not the glorified body.

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4. The promise of a new earth​

• “The meek shall inherit the earth.” (Matt 5:5)
• “The righteous shall inherit the land and dwell in it forever.” (Ps 37:29)
• “Then I saw a new heaven and a new earth… the dwelling of God is with men.” (Rev 21:1–3)

If matter is excluded, how can there be a “new earth” where God dwells with His people?

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5. The Fathers of the Church​

• Irenaeus (Against Heresies V.32): “The creation itself, renovated, will be the dwelling of the just.”
• Justin Martyr (Dialogue with Trypho 81): distinguishes between those who inherit the earth and those who ascend to heaven, both part of God’s plan.
• Athanasius (On the Incarnation 8): “He became man that we might be made divine.” For Athanasius, the assumption of matter is the very path to salvation.

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Conclusion​

• Matter is from God.
• Matter can bear God’s glory—Christ’s body is the proof.
• Flesh in its corruptible state cannot enter Eden, but flesh transformed by the Spirit will.
• The final vision is not the destruction of creation, but its renewal: “The creation itself will be set free from corruption into the freedom of the glory of the children of God.” (Rom 8:21).

The gospel does not abolish matter—it transfigures it. In Christ, both heaven and earth, spirit and body, are reconciled (Eph 1:10).

 

[e v e]

Transfigured flesh can enter paradise.
We are not Platonists.

sure hope not!

 

[Milo Flores]

Transfigured flesh can enter paradise.
We are not Platonists.

1) Kenosis = divine pedagogy (for us).
Christ “emptied Himself” not by losing deity, but by renouncing prerogatives and modeling the way of humble obedience. That is how we must read and live Scripture.

• “Let this mind be in you…” → Philippians 2:5
• “He emptied Himself… became obedient unto death” → Philippians 2:7–8
• “In Him dwells all the fullness of Deity bodily” (no loss of divinity) → Colossians 2:9
• Our response: “Let him deny himself and take up his cross daily” → Luke 9:23

2) Matter is from God and can be transfigured.
Creation is “very good”, the Word became flesh, and the resurrection shows transfigured flesh, not abolition of the body.

• “Very good” → Genesis 1:31
• “The Word became flesh… we beheld His glory” → John 1:14
• “Flesh and blood cannot inherit” (= corruptible state), yet it is raised a spiritual body → 1 Corinthians 15:50, 1 Corinthians 15:44
• Final horizon: creation set free → Romans 8:21
  Refrain: We are not Platonists. Transfigured flesh can enter Paradise.

3) God’s witness in the nations (why Plato/Socrates can help as contrast).
Even Gentiles have the law written on their hearts; the true Light enlightens everyone. Philosophers can glimpse fragments—not dogma, but mirrors.

• “Work of the law written in their hearts” → Romans 2:14–15
• “The true Light which gives light to everyone” → John 1:9

4) Patristic chorus (anti-Platonist, pro-transfiguration).
Irenaeus: the renewed creation will be the dwelling of the just (Against Heresies V.32).
Justin Martyr: “seeds of the Logos” in philosophy, fulfilled in Christ (Dialogue with Trypho).
Athenagoras: defends the resurrection of the flesh (Plea 7).