Jesus Is God

(His Essence Or Being)

Introduction

A.  None of mankind can have a full and complete understanding of the existence and work of spirit beings. Paul says in 1 Corinthians 2:11, “. . . the things of God knoweth no man, but the Spirit of God.”

B.  Human reason therefore can not tell us if God is three persons in one being, or one person in three. Reason being confined to this time, and this material world, it cannot tell us if Jesus is Deity or a created being. We must depend upon divine revelation, expressed in the Word of God.

C.  We learn from Revelation that Persons of the Godhead (Deity) have different functions in the scheme of things, but this difference must not be taken as expressing disparity or disunity among them as to essence or nature.

D.  This study concerns mainly the nature, or essential being of that person of Godhead, known as Jesus. Is Jesus God, or is He a created being? This study will not deal with his function in the divine plan of salvation, but will be simply to show that Jesus is God in the full import of that term.

Importance of Accepting His Deity

A.  The enemies of Christianity have been most bitter in their attacks on the Deity of Jesus, for no other tenet of Christianity is more fundamental or essential. If we admit that Jesus is God in the full import of the word, then all that is claimed for him will follow without question.

B.  Many affirm his divinity, but deny his Deity. Both persons and things may be divine, but in what sense is Jesus divine? Is his divinity no more than the "divine service" of Hebrews 10? Deity means "God" or "Godhood." When one affirms his belief in the Deity of Jesus, there is no doubt of his position. He attributes to Jesus equality with God. If Christ was not God in the full and obvious import of the term; he was not “good.” “No one is good but God,” says Jesus.

C.  It is important that we believe what the Bible says about Jesus, and it ascribes to him every attribute known to belong to the Father. This shows that Jesus is as truly God as the Father is.

D.  If one denies that Jesus is as truly God as the Father is, he denies the unity of God. "The word God simply means Deity; and in as much as the scriptures ascribe Deity to the Father, the Son and the Spirit, all are God . . . Deity is the essence of God; the Father, the Son and the Holy Spirit all possess Deity; hence, all are God. Thus to deny to any one or more of them Deity is to deny God! This, indeed, is the spirit of antichrist." (Ibid.)

As To Essence, Jesus Is God

A.  The Scriptures tell us that the “Word was God." (John 1:1-4)

      1.   The "Word” is the person we know as Jesus. In this passage "the Word" is not said to be God’s word. No possessives are used; it is not "the word of God" was God.

      2.   The word "God" shows the essence, quality, or nature characteristic of "the Word." This same idea is true of "love" and "spirit" in the expressions, "God is love," and "God is Spirit." (1.John 4:8; John 4: 24.) God IS love; he IS spirit, not a part of each. "Love," and "Spirit"express qualities, attributes characteristics of God. Just so, the word "God" shows the qualities, attributes characteristic of "the Word." Whatever qualities and attributes are true of "love" are qualities and attributes that are true of God. The same is true of "spirit." Likewise, whatever qualities and attributes are true of God, are qualities that are true of the Word which became flesh. In Greek grammar, when the complement of the verb is without the article, as the case here, the predicate is qualitative. If it has the article, it expresses identity. In this passage "the Word" and "God" are not identical -- not the same person.

      3.   Jesus is "the Word" in that he is the full and complete expression of all divine ideas - the climax of the expression of Deity to the world.

B.  The fulness of the Godhead or Godhood dwells in Christ. (Col. 2:9.) This shows that the whole divine nature is not only in part, but fully in him. The "fulness of Godhead" dwells in Christ, and this simply means that whatever is essential to make God to be God dwells in the person of Jesus. These are:

      1.   Omniscience (all-knowing).

Jesus knew what was in all men. (John 2:24, 25; Mk. 2:8.)

He will judge according to our works. (Rev. 2: 18-23.) Yet, God is the only being capable of such. (Jer. 17: 10; 1 Kgs. 8:39) Since Jesus is able, it follows that he is God, not the Father, but God in the full meaning of the term.

The apostles were convinced that Jesus knew all things. (John 16:30; 21:17.)

In him are hidden all the treasures of wisdom and knowledge, (Col. 2:3.)

      2.   Omnipotence (all-powerful).

Jesus changed water to wine, stilled the tempest, raised the dead – all with a word!

He created all things. (Col. 1:15-17.)

By him all things consist. (Col. 1:17.)

He upholds all things by the word of his power. (Heb. 1:3.)

He has all power in heaven and earth. (Matt. 28:18; John 3:35; 10:18.)

He is referred to as the "Almighty" (Omnipotent one), (Rev. 1:8.)

      3.   Omnipresence (everywhere present).

If two or three gather in his name in ten thousand different groups gathered at the same time, Jesus is there. (Matt. 18:20.)

When the apostles went twelve different ways into as many different cities, etc., at the same time, Jesus was there always. (Matt. 28:20.)

      4.   Immutability (unchangeable). Jesus is the same yesterday and forever. (Heb. 13:8.)

Heaven and earth may change, grow old, and perish, but Jesus never changes. (Hebrews 1:10-12.) Note the word "God" as applied to Jesus here.

      5.   Eternal, Everlasting.

Jesus' goings forth are from everlasting - from eternity. (Micah 5:2 ; Matt. 2:6.)

He is "Everlasting Father." (Isa. 9:63 Cp Matt. 4:16 and Luke 1:32 where the prophecy of Isaiah applies to Jesus.

      6.   Jesus possesses all other qualities of God, such as Holiness, Justice, Mercy, Love, etc.

C. Jesus is God because he is a proper object of worship.

      1.   God is the only being worthy of worship. (Rev. 19:10.)

Good angels do not accept worship. (Rev.19:10.)

Good men do not. (Acts 10:26 ; 14:8-16.)

The devil will. (Matt. 4:9.)

      2.   Jesus is a proper object worthy of worship.

Angels worship him. (Heb. 1:6.) Would the Father command angels to worship a creature? This would be idolatry.

John shows worship to Christ by angels, and other creatures in heaven. (Rev. 5:7.)

Phil. 2:10,11: Every knee to bow and every tongue to confess in the name of Jesus to the glory of God.

Acts 7:59: Stephen worshipped Jesus when he prayed. Prayer is an act of worship, and this was prompted by the Spirit for Stephen was filled with the Holy Spirit. Only God is entitled to worship, but Stephen worshipped Jesus, therefore, Jesus is God, not the Father, but God no less.

Baptism is an act of worshipful obedience to God. But the name of the Father, Son and Holy Spirit are linked together in this act, for it is into the name of these persons of Godhood that one is to he baptized. (Matt. 28:19.) If baptism is an act of worshipful obedience to the Father, it is also to the Son and the Spirit. We cannot conceive of the name of the Father being connected with that of a creature in any act of worship or obedience? Note that these persons have the same name, so they must be the same kind of being.

Paul offered prayer jointly to the Father and Son. (1 Thess. 3:11-13; 2 Thess. 2:16, 17.) Prayer is an act of worship, and in these cases, if it was worship to the Father it was worship to the Son. And since Jesus was an object of worship, it follows that Paul either worshipped a creature or a being that is God as to nature and essence. Since it is idolatry to worship a creature, it follows that all who worship Christ will be guilty of idolatry if he is a created being.

Jesus is to be honored "even as the Father is honored." (John 5:22,23.) To honor him is to worship him.

D.  Jesus is God for he is called "God,” and all the other names by which the Father is known.

      1.   He is called "God."

Heb. 1:8: "Thy throne, O God." The word "Thy" refers to "Son," and “O God" is in direct address with "Thy." The word "thou" at the beginning of verse 9 refers to the “O God” of verse 8, and is the antecedent of the word "thee" who was anointed. The anointed and the one who did it are two different persons, but the anointed is also called "God."

In Isa. 9:6: His name is "Wonderful Counselor, the mighty God, the everlasting father, prince of peace.

Psa. 97:6,7: Here the words "his," and "him," refer to the "Jehovah" of verses 1-5. But the inspired writer of the book of Hebrews applies these words to Jesus. (Heb. 1:6.) So we must conclude that Jesus is Jehovah also. Cp. Isa. 40:3 with Matt. 3:1-3 and note that the word "Jehovah" of Isaiah is the "Christ" of Matthew. Cp. also Jer. 23:5,6.

John 20:28: Thomas called him, "My Lord" and "My God" and Jesus never corrected him.

      2.   He is called "The Lord God of the prophets.” (Rev. 97: 6,7.)

      3.   He is called "Jehovah." See c under "1" above. (Psa. 97:6,7 ; Heb. 1:6.)

      4.   He is called "The Everlasting Father." (Isaiah 9:6.)

      5.   He is the "Alpha," "Omega," First and last, beginning and the end. (Rev. 1:8,17.)

      6.   The expression "I am" applies to Jesus. (John 8:56-58.) The meaning of "Jehovah" (YAHVEH) is "I AM."

      7.   He is referred to as the "Almighty" or Omnipotent one, which is the meaning of the Greek HO PANTOKRATOR (almighty). (Rev. 1:8.)

E.   Jesus is God because he has always existed.

      1.   He was in the beginning with the Father. (John 1:1,2.)

      2.   He said, "Before Abraham was, I AM." (John 8:56-58.) "I AM" is the meaning of "Jehovah" (YAHVEH).

      3.   His going forth has been "from everlasting." (Mic. 5:2; Matt. 2:6.)

      4.   Among his names is, "Everlasting Father." (Isa. 9:6.)

      5.   Jesus outranks John because he existed before John. (John 1.15.) If the second "before" does not mean "before in point of time," there is needless repetition, and it would mean: "He outranks me because he outranks me." John was born of Elizabeth before Jesus was of Mary.

      6.   Jesus came down from heaven and so existed before being born of Mary. (John 6:38; 6:51-58; 6:61,62.)

      7.   He had an existence before the world was. (John 17:5.)

F.   Jesus is God because he is equal with the Father.

      1.   The Jews understood that Jesus was making himself "equal with God the Father" when he claimed Him as his Father. (John 5:17,18.) If untrue, why did he not correct them? He corrected them when they accused him of casting out devils by Beelzebub. (Matt. 12:24-27.) Peter corrected Cornelius when he was about to worship him. (Acts 10.) If Jesus is not equal with the Father, he should not have let the Jews think he was teaching that.

      2.   The Jews understood that Jesus was claiming to be God in saying "I and my Father are one." (John 10:30-33.) "One" may refer to oneness of purpose, but the way Jesus used it led them to think he was making himself equal with the Father, and if he is not he practiced deception.

      3.   Jesus did not think his equality in the form of God a thing to be clung to or retained, so he emptied himself of this form to take the fashion of man. (Phil. 2:6.) Thayer, page 418. “Who, although he bore the form of God, yet did not think that this equality with God was to be eagerly clung to or retained, but emptied himself of it so as to assume the form of a servant, in that he became like unto men, and was found in fashion as a man." since before his birth, Jesus "was in the form of God subsisting" he must have been equal with God for how could he subsist (exist) in the form (Morphe) of God without being equal with God.

      4.   Jesus is equal with God because all the qualities and attributes of God (Deity) dwell in him. (Col, 2:9.) This was written after the resurrection and ascension.

The sum total of the divine powers and attributes dwell in Christ. He is a receptacle containing the total attributes.

The actual attributes of the whole Godhead dwell in Christ bodily - ie. actually, and not typically or symbolically.

The whole divine nature is not only in part, but fully, without absence of any part of it, in Christ.

We must conclude, therefore, that there is not a single attribute or quality characteristic of God that is not also characteristic of Christ. He must be God, not the Father, but as much God as the Father is. The Father is Deity; Christ is Deity; therefore, both are God since Deity is God.

G.  Jesus must be God for what is attributed to God is also attributed to the Son.

      1.   God is said to "forgive sins"; Christ does also, (Luke 5:20-25.) He had the power to do so.

      2.   God is the creator, and created all things, yet, Jesus is credited with creating all things (Col. 1:16,17.) Note: This proves that Jesus is not a created being.

All things in heaven that were created, were created by Jesus, both the visible and invisible and all things in earth that were created, were created by Him, Both the visible and invisible.

Therefore, Jesus, himself, can be no part of the creation. He was in heaven before his birth, and since he created all things in heaven, it follows that he was not created or that he created himself! If he were created first of all creation, then he would be one thing that was not "created by him," and the statement in Colossians 1: 16,17 would be in error!

      3.   God is said to be the only object worthy of worship, yet the angels of God are to worship Christ, and we are taught to worship him. (John 5:22,23; Heb, 1:6; Acts 7:59,60; Phil. 2:9-11.)

IS JESUS INFERIOR TO THE FATHER IN NATURE, CHARACTER, ESSENCE?

A.  Any seeming inferiority ascribed to Christ in the scriptures must not contradict any plain passage which indicates that his essence, character, or nature is equal with the Father. There is a difference between his function and his essence,

B.  Any seeming inferiority may apply only to the form of his earthly existence.

C.  Any seeming inferiority may be due simply to our own lack of understanding of the essence of Godhood (Godhead), and the function of each of these persons in the scheme of things.

D.  Any seeming inferiority may exist only in our own minds - not in reality.

      1.   Is the planner superior to the builder? Is it possible for an inferior to function over a superior? When one human is over another human in function, he is superior only in function, not in essence. In nature, essence, each human is exactly equal even when one is over another in some function. So it is with the persons of the Godhead.

      2.   Divinity often used language that would accomodate the mind of man.

We don't have the full story on many subjects. We are not told just how spirit beings exist in relation to each other.

Isaiah 43:10,11 reads: "Before me no God was formed, nor shall there be after me." Does this indicate that there was a time when there was no God? or that there will come a time when there will be no God? Does verse 11 indicate that the Father is the only Savior, and that Jesus is not?

Col. 2:10 says we are complete in Christ. Does this mean that we have no need for the Father, or the Holy Spirit?

God is said to own all the cattle thousand hills. These and no more?!

      3.   Some passages seemingly represent God as being omnipresent, omnipotent, omniscient, while others seemingly represent him as being neither.

Omnipresent? Yes. (Pro. 15:3, Psa. 139:7-10; Job 34:21.) No. (Gen. 11:5; 18:20, 21; 3:9; etc.)

Omnipotent? Yes. (Jer. 32:27; Matt. 19:26.) No. (Jdg 1:19.)

Omniscient? Yes. (Acts 1:24; Psa. 139.2,3.) No. (Deut. 13:3; 8:2; Gen. 22:12.)

Is He Eternal? Yes. (Psa. 90:2.) No. (Hab.3:3.)

      4.   We must be careful of the conclusions drawn from such passages. They show that man has a limited capacity for understanding eternal, divine truths, and that our lack of understanding how things are is no proof that they are not that way.