Jesus Christ, The God-Man
Part II – His Deity
“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. 13 I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” Revelation 22:12, 13
Theology really matters, and it is of prime importance in the life of human beings. Theology simply signifies the study of God and of religious belief which is in line with that.
What is God like, what are His expectations for man, and so on are truly important subjects because if one is wrong in his theology, and there are certain expectations of a person in order to have a right relationship with God, then that relationship is either in question or nonexistent.
There are those who hold to the Law of Moses for their justification, and there are true Christians who have accepted the grace found in Jesus Christ. Both believe in the same God, but they do not accept the same amount of revelation that this God has provided concerning Himself. That further revelation of Himself, meaning in what Jesus accomplished for us, will make all of the difference in one’s eternity. Be assured of that.
Jehovah’s Witnesses, Mormons, and others claim they believe in the same God, but they reject the theology which says that God has so revealed Himself in the Person of Jesus, or that what is revealed of Him is different based on the very nature of His deity. It isn’t a matter of further revelation. Rather, it is a denial of what is considered orthodox.
But the central point of Christian theology is that Jesus Christ is God. He is the incarnate word of God. It is not that He is not God, or that He is either one of many gods, or He is a lesser god. Rather, He is the Pantokrator – the Almighty. To believe otherwise, then, is to believe in a false Jesus. And to believe in a false Jesus is to believe in a false gospel. Paul says as much, first in 2 Corinthians 11 and then in Galatians 1 –
“But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. 4 For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!” 2 Corinthians 11:3, 4
&
“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, 7 which is not another; but there are some who trouble you and want to pervert the gospel of Christ. 8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. 9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:6-9
To accept another Jesus is to accept another gospel. And to accept another gospel is to reject the truth of God in Christ. Without the Savior, there is no salvation. Theology really matters.
Text Verse: “He is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. 19 For it pleased the Father that in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” Colossians 1:15-20
A denial of the deity of Jesus Christ, and that of the Holy Spirit, can be bafflingly complex. I say this because if some from the Jehovah’s Witnesses come to your door and starts talking, unless you know the Bible, and your theology is sound, they can twist what little you know to the point where you aren’t sure what you believe.
Getting off on a single point of doctrine, especially a major point of doctrine, will end in a complete unraveling of sound theology. Either that, or one will have a single error with a logical contradiction to that one error.
This is normally found in denominational differences and generally occurs on points which are not salvific, or saving, in nature. But the deity of Christ is not a minor point of doctrine. It is fundamental and it is principle. To be wrong on this point will result in a completely convoluted hermeneutic, or method of interpretation. To demonstrate this, we’ll take the Jehovah’s Witnesses as an example.
They deny the deity of Jesus Christ and teach that He is a created being. From that one incorrect point, their entire biblical hermeneutic becomes flawed. And it all starts with that one premise – Jesus Christ is not God. In speaking on their doctrine, the International Bible Society says –
“…Furthermore, he is not only called ‘God’ (regardless of the issue concerning the translation of John 1:1), but also ‘Savior,’ ‘Lord,’ ‘Redeemer,’ ‘God with us,’ and ‘Creator.’ We can pray to him; he helps us; he lives in us; he gave up himself for us; he forgives our sins; he receives worship – all things, which in the Old Testament are clearly within the jurisdiction and ability of ‘Jehovah.’ Yet in the face of all this, the doctrine of the Watchtower Society would have us believe that this One is some form of created being? Frankly, not only is that incongruous, it is the worst form of blasphemy – relegating to a creature the attributes of Jehovah.”
As you can see from that one quote, translational differences arise, theological differences are held to, and a completely different gospel – because of the presentation of a completely different Jesus – is accepted. How can such a vast array of differences arise when the same source text is used? It is because of the spirit of antichrist.
Yes, that is exactly what John says of it as we will see as we progress through the sermon today. For now, understand that theology really matters, and that proper theology is obtained through a proper evaluation of God’s superior word. And so, let’s evaluate that word once again, and may God speak to us through His word today, and may His glorious name ever be praised.
I. Unto Us a Son is Given
To open our previous thought concerning the humanity of Christ, Isaiah 9:6 was cited, “For unto us a Child is born.” However, Isaiah continues the verse. He next says, “Unto us a Son is given.” It must have perplexed Isaiah, and indeed any who have read Isaiah’s words, as to what “a Son is given” must mean.
A child being born implies, and it even demands, that the child is a human being. The reference “us” demands this. But if “unto us” is speaking of humanity, and a Son is being given to humanity, it appears that this “Son” is coming from outside of humanity.
Suppose the object was a cake, and the statement was made referring to the Americans and the Germans. An American might say, “Unto us a cake is made.” It is obvious that the cake is an American cake – in all its tasty goodness. But the person speaking is also dealing with the Germans, and so he says, “Unto us the ingredients are given.”
The obvious meaning is that though the cake is made in America, and therefore it is an American cake, the ingredients have come from Germany. It is, therefore, German by nature. Oh! Das schmeckt sehr gut! This is the thought which must be considered in Isaiah’s words. There is a Child born – a human being. But there is a Son given. The subject of the first is a human; the subject of the second must be other than human.
This must be so, because the next verse says, “The zeal of the Lord of hosts will perform this.” If a Child being born embodies the idea of humanity, the idea of the giving of a Son must then imply the concept of deity because it is directly performed by Yehovah Sabaoth, or “Yehovah of Hosts.” Thus, when properly understood, it is God who gives the Son.
This might be a misunderstanding of the matter, and simply a play on words, but a description of this Child who is the Son is then given. Taken as a whole, Isaiah 9:6, 7 says –
“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.
7 Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the Lord of hosts will perform this.” Isaiah 9:6, 7
Some of the responsibilities, titles, and descriptions could be argued over as to their intent, but some of them assuredly cannot be. We will look at those and pass over the others for now.
First, He will be the Mighty God. How can that be? The Hebrew says el gibbor – “God mighty.” That is direct and to the point. This is even more so when considering that in the very next chapter of Isaiah, the same term, el gibbor, is given again –
“And it shall come to pass in that day
That the remnant of Israel,
And such as have escaped of the house of Jacob,
Will never again depend on him who defeated them,
But will depend on the Lord, the Holy One of Israel, in truth.
21 The remnant will return, the remnant of Jacob,
To the Mighty God.” Isaiah 10:20, 21
There, it is speaking of Yehovah qedosh Yisrael, or Yehovah the Holy One of Israel. It would be unthinkable, literally unthinkable, for the Lord to place the only two uses in Scripture of el gibbor, or “mighty God,” only one chapter apart and expect His reader to consider one as deity and the other as some type of created being.
It would be the epitome of confused terminology and contradictory thinking. One refers to the coming Messiah, and one refers to Yehovah. Thus, the two are clearly identified as One. This is especially so when Isaiah is inspired to continue with his words by calling this One abiad, or “Everlasting Father.” It is a term unique to Scripture, and it is speaking of the Father of eternity; the possessor of time.
This Father of eternity, as with all of Isaiah’s descriptions as speaking of the coming Messiah, is not to be confused with God the Father. The title shows possession, not position. The father of the Hebrews is Abraham. He possesses the title even though he is dead and is no longer in the position. Thomas Edison is called the father of the lightbulb because he was the one who invented and developed it. He possessed the idea and then developed it.
Abiad, the Father of eternity, is the One who possesses time. He created it and He has mastery over it. This Child who was born, this Son who has been given, is the Alpha and the Omega, the Beginning and the End; He is the First and the Last. There is no time that He did not exist and there is no time He will not exist. This is what the title means.
Further, Isaiah says that His government will be established, and it will continue from then on, even forever. David had come and gone. It was promised that one of his sons would establish his kingdom forever, but David’s forever kingdom is only in name, not in actual personal authority.
What Isaiah speaks of here is a government which will have an eternal authority, implying the One who will rule forever. Only One who is immortal could actually fulfill this. However, we again see the dual nature of this coming One.
He is the Everlasting Father, meaning uncreated and eternal, and yet, there is a point in which His throne is established and in which it continues on from. As the Lord of Hosts will accomplish this, one can – in hindsight – look back and see the incarnation of Christ clearly referred to here. He is God, and yet He is Man.
But could this simply be an exalted way of Isaiah speaking which is maybe poetic in nature? Could the Lord have used Isaiah’s unique style to convey to us something that we easily confuse, like the words of a poet who is speaking of one thing while forming words which seem to allude to another thing?
The answer is, “No.” This is not merely style conveyed by Isaiah. It is revelation transmitted from the Lord. This is perfectly certain when we read comparable words from Micah –
“But you, Bethlehem Ephrathah,
Though you are little among the thousands of Judah,
Yet out of you shall come forth to Me
The One to be Ruler in Israel,
Whose goings forth are from of old,
From everlasting.” Micah 5:2
Here we see words equivalent to those of Isaiah. A Ruler is prophesied to come, but this Ruler will obviously have a beginning. This is evident from the words that He would come forth out of a location. In this case, Bethlehem Ephrathah.
Because Bethlehem Ephrathah is a part of creation, it could not have existed into eternity past. The world is not eternal. It had a beginning. Bethlehem has a name, and it was identified as a location at some point after it came into existence at the creation.
However, and at the same time, the One who Micah prophesies about is coming forth from that location, but He has motsaah, or “goings forth,” which are miqedem, or “from the east.” It is an idiom meaning, from the absolute forepart. In other words, from eternity itself.
Just as – from man’s perspective – the sun rises from nowhere, so this Ruler would also come from the eternal past. There is no beginning to His coming. Instead, it simply is. The author then further defines this by saying mime olam, or “from the vanishing point,” meaning from the place where nothing is known of it.
The motsaah, or “goings forth” is a plural construct in the Hebrew. It signifies the eternal and continual generation of the Son from the Father. There is no time that it did not occur, and it shall occur for all eternity. Charles Ellicott says of this –
“The nativity of the governor of Israel is evidently contrasted with an eternal nativity, the depth of which mystery passes the comprehension of human intellect: it must be spiritually discerned.” Charles Ellicott
And this is true. Israel could not, and indeed still does not, discern this. The veil remains when the law is read. What the words here clearly imply is that because He was before the creation, He must be the Creator, because only the Creator can exist before that which is created.
But this misunderstanding is also one which goes beyond the Jewish sages, rabbis, and common folk who have overtly rejected Jesus as the Christ, or Messiah. It is one which is continued on by many who supposedly accept the coming of Christ in the Person of Jesus.
The denial of the deity of Jesus Christ is no less damning than the denial of His humanity. This is for several reasons. First, even from the Old Testament Scriptures, it is perfectly evident when compared to who Jesus is, what He accomplished, and what is written about Him that He is God.
Before His coming, the words could simply not be fully understood. But with His coming, they become as clear as crystal. Secondly, what is ascribed to Jesus after his coming – meaning by the writings of the apostles – is impossible to mistake when properly considered from the context of what is presented. The quote by the International Bible Society, which was cited earlier, sums that up very well.
What is said about Yehovah, or the Lord God, in the Old Testament is attributed directly and unambiguously to the Person of Jesus in the New. Only a fool, a heretic, or a lunatic would deny the obvious nature of what the New Testament proclaims.
To speak on the deity of Jesus Christ could go on – literally – for innumerable sermons. But all that is required is one. One does not need to provide all evidence to establish the truth of a matter. There is a point where the evidence is sufficient to do so, and then discovering all of the other such incidences can come as one matures in his understanding and study of Scripture.
This is what we have done since Genesis 1:1, and it is what we will continue to do as long as we travel through the pages of Scripture. For now, we will simply establish the fact that Jesus Christ is clearly presented as God in Scripture without feeling the necessity of crossing every “t” and dotting every “i.”
All rule and all authority in Him is found
The government will upon His shoulder rest
And from Him shall come a rule which will astound
The nations will be at peace, no longer distressed
The ink has flowed from the pen guided by my hand
But I cannot comprehend what the words say
These words are so very hard to understand
I pray the Lord reveal them to me some wondrous day
As mommy lay sleeping, exhausted from caring for the Boy
He tenderly watched over her just as He today watches over us
To be found in the Everlasting Father is eternal joy
This is the amazing splendor to be found in the Lord Jesus
II. Jesus Christ – the Eternal God
The denial of the deity of Jesus Christ is an ancient heresy, overtly dating back at least to the time of Arius in the third century. It is, however, alluded to by the apostles who penned out Scripture at times. John certainly had this exact heresy on his mind when he wrote these words –
“Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. 23 Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” 1 John 2:22, 23
The words speak of the Father/Son relationship between the two. John is doing what he had already done throughout his gospel by connecting the two in the relationship of the Godhead. If the Father is God, which is clearly presented in Scripture, then the Son is also God. Both are God, and yet there is only one God.
Further, the very reason for the way the Genesis 1 record is made is to give us insights into what God would do in Christ. In Genesis 1, we read that the grass, the herb, the fruit tree, and the sea creatures and the living creatures of the land – indeed all species – reproduce after their own kind. When one thing generates an offspring, the offspring bears the same nature as that which generated it.
Why did God give such meticulous detail concerning this on that first page of Scripture? It was to alert us to Christ. When we are told that Jesus Christ is the only begotten of the Father, it is to let us know that God has begotten a Son, who is God. And because His mother is human, it is to convey to us that He is also a Man.
Despite being complex, the mystery of the Trinity is revealed in Scripture and it accurately explains the Godhead. It is the only teaching which aligns with a proper analysis of the Bible. The Person of Jesus Christ is the One who reveals the fullness of the Godhead to us and it is He who worked, on our behalf, to reconcile us to God.
And why did He do this? To destroy the works of the devil and to remove the stain of sin which we bear, and which keeps us from any relationship with the Father. It is Jesus and His cross which allows us this wonderful restoration. But, the work of salvation is – as Jonah clearly states – a work of the Lord. As he says, and as the Bible confirms, “Salvation is of the Lord” (Jonah 2:9).
If salvation is of the Lord, and if Jesus were simply a created being, then it really wouldn’t be of the Lord, except in an indirect and dubious manner. But this is what the Jehovah’s Witnesses and others claim.
To dispel this, and to show the utter folly of it, we will look at the work and the words of the Lord from the Old Testament, and then compare them to the work and words concerning Christ in the new. In this, we will form a basis for the certainty of the deity of Christ.
What will be presented will demonstrate that either the Bible is a completely convoluted book, filled with contradiction and error, or it is a book which is given with a main purpose of showing that God Himself entered into the stream of humanity in the Person of Jesus Christ.
To do this properly, even if it is already obvious to anyone who has read the Bible, we need to ensure that we understand who Yehovah, meaning the Lord of the Old Testament, is. In other words, “Is He God or not?” As obvious as that sounds, it is a necessary point of theology to determine. The first time Yehovah is mentioned in Scripture is –
“This is the history of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens.” Genesis 2:4
That seems clear enough. Yehovah Elohim, or “the Lord God,” made the heavens and the earth. It follows nicely after Genesis 1:1 –
b’reshit bara Elohim eth ha’shemayim v’eth ha’eretz
“In the beginning God created the heavens and the earth.” Genesis 1:1
However, as you can see, the word used in Genesis 1:1 is bara, or “create.” In Genesis 2:4, it is asah, or “made.” Are the two being used synonymously or not? Someone who wanted to simply argue the matter might do so. The Jehovah’s witnesses do exactly that with John 1:1. As there isn’t time here to argue foolishly, we will move on.
The third time Yehovah is mentioned is in Genesis 2:7 –
“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” Genesis 2:7
That follows in a precise manner after Genesis 1–
“Then God said, ‘Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” 27 So God created man in His own image; in the image of God He created him; male and female He created them.’” Genesis 1:26, 27
It would be rather difficult to justify denying that these verses clearly identify Yehovah as not merely the Maker, but the Creator, and thus God. But we will cut to the chase, and simply go to Isaiah to establish this without any doubt at all –
“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.” Isaiah 44:6
The claim is made explicitly elsewhere as well, but this is clear. There is one God and He is Yehovah, the Lord. The Old Testament proclaims this truth both implicitly and explicitly so many times and in so many ways that it is impossible to be considered otherwise.
With that baseline established – that there is One God and that Yehovah is that One God – it is now our privilege to determine if Christ Jesus is that same Lord God. One must, obviously, hold the New Testament as Scripture in order to do this, but supposing that is so, then this is our set goal which lies ahead of us.
To do this, all we need to do is to provide a list of Old Testament references referring to Yehovah, and then place them side by side with New Testament references concerning Jesus, and then see what comes up. The list will be long, but not exhaustive. It is simply one which may help some poor soul with a family member lost in a cult to help him see the error of his ways.
Who did Isaiah 44:6 say is the Redeemer? The Lord was clear –
“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts: Isaiah 44:6
But what does Scripture say about Christ Jesus? It is that…
Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”). Galatians 3:13
Yehovah is the Redeemer, and yet Christ Jesus is the Redeemer. 1+1 here should equal 2 in your mind. What else did Isaiah 44:6 tell us about Yehovah? He said…
“Thus says the Lord, the King of Israel.”
There were lots of kings of Israel, but the context of what is said about Jesus in the New Testament is clear. His kingship is on a completely different level. This is seen, for example, in Nathanael’s words –
“Nathanael answered and said to Him, ‘Rabbi, You are the Son of God! You are the King of Israel!’” John 1:49
It was clearly understood that Jesus was not the “ruling king” of Israel at the time. Therefore, his words were proclaiming that Jesus is, in fact, Yehovah. The premise follows throughout the New Testament when speaking of God, the kingdom of God, Jesus, and so on. But is that all that we can find from Isaiah 44:6, or is there more? Well, Yehovah proclaims this –
‘I am the First and I am the Last;
Besides Me there is no God. Isaiah 44:6
And what does the New Testament proclaim? From the mouth of Christ Jesus Himself –
“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. 13 I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” Revelation 22:12, 13
Here, in one verse from Isaiah, there are at least five examples of Yehovah of the Old Testament bearing the same titles, positions, or responsibilities as those of Christ in the New. In your theology, 1+1 should equal 2. There are many more of these to be considered. This is said of Yehovah in Isaiah –
Behold, the Lord God shall come with a strong hand,
And His arm shall rule for Him;
Behold, His reward is with Him,
And His work before Him. Isaiah 40:10
Christ claims explicitly that He is the One Isaiah prophesied about with these words –
“And behold, I am coming quickly, and My reward is with Me. Revelation 22:12
Yehovah again adamantly proclaims that He is the only God in Isaiah 46. In His words, He proclaims –
For I am God, and there is no other;
I am God, and there is none like Me,
10 Declaring the end from the beginning, Isaiah 46:9, 10
But from the same passage as before in Revelation 22, Jesus also said –
“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. 13 I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” Revelation 22:12, 13
The Lord, Yehovah, declares the end from the beginning only because He is the Beginning and the End. It is impossible to be otherwise. And yet Jesus claims that same position without any ambiguity.
In Isaiah 44, one of the titles that Yehovah proclaims of Himself is that of being the Rock. Indeed, he says that there is no other –
Do not fear, nor be afraid;
Have I not told you from that time, and declared it?
You are My witnesses.
Is there a God besides Me?
Indeed there is no other Rock;
I know not one.’” Isaiah 44:8
He was making an obvious allusion to the Rock in the wilderness from which the water flowed. It was something every Israelite would know and understand. And yet, Paul says this of Christ Jesus –
“…and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.” 1 Corinthians 10:4
Using similar terminology, the following is said concerning Yehovah Sabaoth, the Lord of Hosts –
The Lord of hosts, Him you shall hallow;
Let Him be your fear,
And let Him be your dread.
14 He will be as a sanctuary,
But a stone of stumbling and a rock of offense
To both the houses of Israel, Isaiah 8:13, 14
But what do both Paul and Peter say concerning Christ Jesus in the New Testament? They are in agreement on this. First Paul when speaking of faith in Christ –
“As it is written:
‘Behold, I lay in Zion a stumbling stone and rock of offense,
And whoever believes on Him will not be put to shame.’” Romans 8:33
And Peter, he proclaims exactly the same message when speaking about Jesus. Thus, he equates Jesus with Yehovah –
Therefore, to you who believe, He is precious; but to those who are disobedient,
“The stone which the builders rejected
Has become the chief cornerstone,”
8 and
“A stone of stumbling
And a rock of offense.” 1 Peter 2:7, 8
Either Paul and Peter were blasphemers, or they are rightly proclaiming that Yehovah has come in the flesh as Jesus Christ. But they don’t stop there. Yehovah adamantly proclaims that there is one, and only one, Savior, and that He is it –
I, even I, am the Lord,
And besides Me there is no savior. Isaiah 44:1
Paul then picks up on that and says the following about Jesus –
“…but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel.” 2 Timothy 1:10
That is one of numerous times that Christ Jesus is referred to as the Savior. And what is the honor that Israel’s only Savior will receive? Yehovah Himself tells us –
“I have sworn by Myself;
The word has gone out of My mouth in righteousness,
And shall not return,
That to Me every knee shall bow,
Every tongue shall take an oath.” Isaiah 45:23
The Lord, Yehovah, makes that awesome and all-inclusive statement. There are no exceptions. If Jesus were not the Lord, it would include Him too. But what does Paul say in Romans 14? There can be no mistake –
“But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. 11 For it is written:
‘As I live, says the Lord,
Every knee shall bow to Me,
And every tongue shall confess to God.’” Romans 14:10, 11
And again, Paul confirms what Scripture so faithfully testifies to in Philippians 2 –
…that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, Philippians 2:10
So adamant is Yehovah concerning this precept, meaning bowing before Him, that He also proclaims the following. We will bow before Him because of His glory. That is the purpose of His words. He says so explicitly twice in Isaiah –
I am the Lord, that is My name;
And My glory I will not give to another, Isaiah 42:8 (and 48:11)
But John and the other apostles then ascribe this same glory to Christ Jesus. So many times does this happen, that it would take all day to cite them all. But this one will suffice –
“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.” John 1:14 (and etc. many times).
Speaking of shepherding, this is said of the Lord in Isaiah 40:10, 11 –
“Behold, the Lord God shall come with a strong hand,
And His arm shall rule for Him;
Behold, His reward is with Him,
And His work before Him.
11 He will feed His flock like a shepherd;
He will gather the lambs with His arm,
And carry them in His bosom,
And gently lead those who are with young.” Isaiah 40:10, 11
What Isaiah says is comparable to David’s words of Psalm 23 when speaking of the Lord, Yehovah. There, he said, “The Lord is my shepherd.” And yet Jesus proclaims –
“I am the good shepherd. The good shepherd gives His life for the sheep. 12 But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. 13 The hireling flees because he is a hireling and does not care about the sheep. 14 I am the good shepherd; and I know My sheep, and am known by My own. 15 As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. 16 And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.” John 14:11-16
Either Jesus was a blasphemer, or He is the Lord, Yehovah. 1 plus 1 in theology always equals 2. From this, the apostles identify Jesus as the Great Shepherd (Hebrews 13:20) and the Chief Shepherd (1 Peter 5:4), again, clearly identifying Christ Jesus as Yehovah.
The words of the author of Hebrews both implicitly and explicitly demonstrate that Jesus is Yehovah. This is so clear and obvious that only the poorest of scholars could miss the significance of his intent. He cites a verse from the Old Testament which is applied to Yehovah, and then he says that the verse is speaking of Jesus. This occurs time and time again.
It is a pattern which, as we have seen, is repeated by Peter, John, and Paul again and again. Whereas Yehovah, the Lord, was the focus of all attention in the Old Testament, the title is never used in the New. Instead, Jesus is the focus of all attention, and the same verses, titles, positions, and analogies which are used concerning Yehovah are used concerning Jesus.
Though not nearly exhaustive, we have provided enough of them to demonstrate that the New Testament writers clearly and unambiguously identify Jesus Christ as the incarnate Yehovah – the Lord God.
As we saw in a previous sermon, but which we will repeat again to ensure your brain has received a new squiggle, even Luke – the great chronicler of the life of Christ Jesus – was very careful to note the deity of Christ throughout his epistle.
Following what He says here, and then carefully reading the rest of his gospel narrative, you will see how meticulous he was to ensure that no doubt of this particular point would arise –
“Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, 39 ‘Return to your own house, and tell what great things God has done for you.’ And he went his way and proclaimed throughout the whole city what great things Jesus had done for him.” Luke 8:38, 39
This wasn’t a slip of words, but rather it was a carefully placed note that Luke was proclaiming that Jesus is God. As you read through the gospels, make a note of such things. They appear constantly there as well as in the book of Acts and also in the epistles.
The authors of the New Testament proclaimed that Jesus is God because they believed – with all of their hearts – that Jesus is God.
Before we finish, and to qualify what I said a moment ago, the name Yehovah is never mentioned in the New Testament, but He is referred to from time to time with other words, such as kurios, when speaking of Him. The only instances of the divine name, Yehovah, being used in the New Testament are from translational insertions in some Bibles. But the name itself is never used in the original manuscripts.
Rather, Jesus is the focus of the New because He is the Lord God Almighty. To deny this fundamental principle of who He is, then, is to deny Him. The Father/Son relationship within the Godhead does not mean that one is God, and another is not God. Nor does it mean that one is the Lord God and another is a lesser god. Together with the Holy Spirit, they are One essence expressed in three individual Persons.
To summarize: What we have done is to first establish that Yehovah is God and that there is none other. From that logical steppingstone, we have then demonstrated that the position, attributes, titles, and authority of Yehovah belong to the Person of Jesus Christ.
The Bible is not contradictory, nor is it convoluted. It is clear, precise, and unambiguous in this matter. Therefore, there is no need to argue over the wording of John 1:1, nor of the other verses which are disputed by those who deny the deity of Christ. Those verses simply confirm that what they are proclaiming is in accord with what Scripture, on this larger level, already confirms.
One should not miss the forest for the trees. The trees can be, and indeed are, argued over. But the forest is one large proclamation of the Eternal God – Jesus Christ is Yehovah! Jesus Christ is Lord. And thus, shall our proclamation be, to the glory of God the Father.
From the previous sermon, we learned that Jesus is fully human. In His humanity, He is uncreated except as is incidental to the initial act of creation. His humanity descends from Adam, through Abraham, through David, etc.
In this sermon, we have learned that Jesus Christ is fully God, nothing less.
Thus, Jesus is the God-Man. He is not a finite human who is the infinite God – a logical contradiction. Rather He is a human who is also God – two natures which never overlap, but in which there is no separation. Next, we will look at the doctrine of atonement, and why this incarnation – this God-Man – was necessary for our atonement.
Only in understanding the nature of Jesus Christ, can what Christ came to do be fully understood. The simple gospel is, in fact, simple. But the substance behind it is amazingly complex. It requires great precision of thought in order to avoid heresy which then leads to a false Jesus and a false gospel.
Closing Verse: “Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it ]robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:5-11