CHAPTER 3. THE DEITY OF CHRIST IS MANIFESTED IN CHRIST'S HUMANITY.

1. Jesus is "the Son of Man".

The title, "the Son of Man" was used by Christ to claim that He was the majestic person referred to in Dan.7v13,14.. cf. Mk.14v62. Mt.24v27. 26v64. 10v23. Lk.22v28,29. The title "Son of Man" is found seventy times in the Gospels; it was the name Christ chose to call Himself most by before men. It is obviously a claim to the Messiahship, but it is also obvious that by it Christ was expressing the limitations that He felt through His humanity. Christ suffered exhaustion, hunger, thirst, temptation, grief, indeed all the trials of man but the taint of sin. Jesus was truly human as well as truly Divine. He had to learn like every human child, and suffered the normal physical limitations of the body. Mt.8v24. Mk.2v16. 11v12. Lk.2v42-52. 4v2. Jn.4v6. 19v28. 1Tim.2v5. Heb.2v14. 4v15. The glory of Christ is that He victoriously conquered the World, the flesh and the Devil, in a human body, and against enormous odds accomplished our salvation. Hallelujah.

2. In Phil.2v7. Paul said Jesus "emptied Himself," "heauton ekenose," to become man.

We read in Phil.2v5-8., that Jesus was eternally existing ("huparchon," the present active participle of "huparcho") in the nature and form of God, "en morphei theou;" He possessed all the exclusive and essential attributes of God, and was worshipped as God by all in Heaven, and at His birth the Father commanded all the angels of God to continue to worship Jesus. Heb.1v6. with Deut.32v43. Sept. Jesus thought it not robbery to be one with the Father and equal to the Father; He already existed in the essential form of God. Jesus claimed this equality with the Father even in His humanity, and His claim so infuriated the Jews that they tried to kill Him because of it. Jn.5v18. Jesus did not use His equality with the Father as a means to self-enrichment, or self-exaltation, but for our sakes emptied Himself, "heauton ekenose." Praise His wonderful Name!

A.T. Robinson gives the following helpful comments on Christ's emptying: "Phil.2v6.---'Emptied Himself' (heauton ekenose). First aorist active indicative of 'kenoo,' old verb from 'kenos,' empty. "Of what did Christ empty Himself? Not of His divine nature. That was impossible. He continued to be the Son of God. There has risen great controversy on this word, a 'Kenosis' doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself the limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. 'He stripped himself of the insignia of majesty' (Lightfoot).

v7. 'The form of a servant' ('morphen doulou'). He took the characteristic attributes ('morphen' as in v6) of a slave. His humanity was as real as his deity. 'In the likeness of men' (en homoiomati anthropon). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between 'huparchon' (eternal existence in the 'morphe' of God) and 'genomenos' (second aorist middle participle of 'ginomai,' becoming, definite entrance in time upon his humanity)." End of quote.

Paul refutes the Docetic Gnostic theory that Jesus had no human body and the Cerinthian Gnostic teaching that the aeon Christ came upon and used the man Jesus, and that they were two separate beings. John states that the denial of the humanity of Jesus by the Gnostics was the spirit of antichrist. 1Jn.4v1-6. Jesus had a real humanity as well as a true deity.

3. In Rom.8v3. Paul proclaims Christ's victory over the flesh.

Paul rejoices in Christ's glorious victory over the trials and temptations of true humanity. It is a most wonderful fact, that out of pure love for us, God the Word became flesh "sarx," and suffered and overcame the trials and temptations of true humanity. Jn.1v14. 1Jn.4v2,3. 2Jn.v7. 1Tim.3v16. Rom.1v4,5. 8v3. Heb.2v17,18. 4v15. 5v7. 10v5. Jesus was manifest in flesh, "sarx;" but He never allowed the flesh to dominate Him. In Rom.8v3. Paul states that Jesus was, "in the likeness of sinful flesh," "en homoiomati sarkos hamartias," just as Phil.2v7., "in the likeness of men," "en homoiomati anthropon," the likeness is real, Jesus had a real humanity, not a false or phantom humanity as the Docetic Gnostics taught.

The Expositor's Greek Testament gives light on Rom.8v3.. It states: "But the emphasis in "homoioma" is on Christ's likeness to us, not His unlikeness; "flesh of sin" is one idea to the Apostle, and what he means by it is that God sent His Son in that nature which in us is identified with sin. This was the "form" (and "form" rather than "likeness" is what "homoioma" signifies) in which Christ appeared amongst men. It does not prejudice Christ's sinlessness, which is a fixed point with the Apostle 'ab initio'; and if anyone says it involves a contradiction to maintain that Christ was sinless, and that He came in a nature which with us is identified with sin, it may be pointed out that this identification does not belong to the essence of our nature, but to its corruption, and that the uniform teaching of the New Testament is that Christ is one with us-short of sin. The likeness and the limitation of it (though the former is the point here urged) are equally essential in the Redeemer." Quote ends. "Homoioma," occurs in Rom.1v23. 5v14. 6v5. 8v3. Phil.2v7. Rev.9v7.

Alford writes on Rom.8v3.: "'in the likeness of the flesh of sin' (the flesh 'whose attribute and character was sin). The genitive is not 'hamartolou,' but implies far more-[not merely the contamination by, but] the belonging to and being possessed by."---He had a nature 'like sinful human nature'- but had not Himself 'a sinful nature,' Compare Heb.4v15. --- He was able to be tempted, i.e. subjected to sensuous incitements, e.g. of pain, which in other men break out into sin, but in Him did not."

The flesh that had corrupted and led all mankind into sin was conquered by Jesus. His victory over sin, not only condemned sin in the flesh, but also enables us to live in victory over sin, through the law of the spirit and life in Christ. Rom.8v4. Jesus partook of human flesh, but did not partake of the sins of the flesh, His holy life condemned sin in the flesh and showed that it was possible to live in victory over it. In Heb.2v16-18. we read that Jesus took on Him the seed of Abraham, and that it was a moral duty and obligation ("opheilen," the imperfect active indicative of "opheilo," to be obligated), for Him to be made in all points like unto His brethren, and experience the same temptations, so that He could be our sympathetic High Priest. To be tempted in all points as we are, He had to be made in all points as we are. Heb.2v17. with 4v15. From the level of our humanity, Jesus conquered the world, the flesh, and the Devil. Blessed be His Name!

4. Our Lord said that during His humanity the Father was greater than Him. Jn.14v28.

When Jesus said in Jn.14v28., "My Father is greater than I," He was speaking as a human being in His state of humiliation due to His incarnation. We read in Phil.2v5-8. that when Jesus was in Heaven, before His incarnation, He was existing in the essential form of God, and possessed equality with God the Father in glory and power. It was because He emptied Himself of this coequal glory and power, and took upon Him the form of a servant, and became man for the work of redemption, that Christ said that His Father was greater than He. The Lord prayed that this pre-incarnation glory should be restored to Him, and that He should again share the coequal glory that He had before the world began; "Father, glorify thou Me with thine own self with the glory which I had with thee before the world was." Jn.17v5. Christ prayed for the glory which belongs to Yahweh alone to be restored to Him, Is.42v8.; and after His resurrection He stated that this glory, power and authority had been given back to Him again; He had received all power in Heaven and in Earth. Mt.28v18-20. The Lord Jesus now has His full former glory, for we read that He is "the Word of God," and "the King of kings and the Lord of Lords." Rev.19v13-16.

Even in His earthly state of humiliation, the Jews understood that Christ claimed equality with God the Father. Jn.5v18. 10v33. Phil.2v6. Only deity can be equal to deity. Is.46v5. Christ had laid aside His infinite power and knowledge for the work of redemption, and took upon Him the form of a servant, but He had equality with the Father in the essential Divine nature; they were one; Christ was in the Father and the father in Christ. Jn.10v30,38. Christ was "sent" as a "servant," yet was equal to the Father in essential deity.

5. In His humanity the Father was Christ's God.

When Christ speaks in Jn.20v17. of the Father being His Father and His God, He still speaks, though risen and glorified, as the incarnate Son and perfect man, who became a servant for the work of redemption. In the same way Paul and Peter speak of "the God and Father of our Lord Jesus Christ." 2Cor.11v31. Eph.1v33. 1Pet.1v3. Christ is "Lord," and yet in His work as Redeemer and Mediator, God the Father is His God. When Christ spoke to Mary He was the Great High Priest of the Church, having shed His precious blood for our redemption, He became the mediator and intercessor between God the Father and mankind, "the man Christ Jesus." 1Tim.2v5.

N.B. 1. Some heretics use 1Cor.8v4,6., to deny Christ's deity, saying it teaches that only the Father is God.

Bloomfield ably sums up 1Cor.8v6.: "As to the Socinian perversion, founded on the distinction here recognised between the Father and the Son, the Apostle, by thus calling the Father the one God, does not exclude Jesus Christ from being the God of Christians, any more than he excludes the Father from being Lord by calling Christ 'the one Lord.' In short, as Dr Pye Smith (Script. Test. vol. 3. p.332) proves, 'the deity of Christ can no more be denied because the Father is here called 'one God,' than the dominion of the Father can be denied because the Son is called 'one Lord.'' By this mode of expression it is intimated that the Father and Son are one God and one Lord in the unity of the Godhead." End of quote.

A.T. Robertson comments on 1Cor.8v4.: "No God but one." "This Christians held as firmly as Jews. The worship of Jesus as God's Son and the Holy Spirit does not recognise three Gods, but one God in three Persons. --- The cosmos, the ordered universe, can only be ruled by one God. Rom.1v20." End of quote.

Paul was certainly not denying the statements he made elsewhere that Jesus is God. Rom.9v5. Titus.2v13. Col.2v9. Acts.20v28. Indeed, Paul here states that Jesus is "The Great Creator God," who created all things.

N.B.2. Our Lord's reply to the rich young ruler.

In Mt.19v17., "Why callest thou me good? there is none good but God:" Jesus was certainly not denying His deity, or imply that He was not good, for He was sinless and perfect. Heb.7v26. The Lord did not reject the title "good master" because it was not applicable to Him, but rather because the rich young ruler had only applied it to Him as a mere man. The young ruler had complimented Christ, but he was blind to His deity, mission and kingdom, and Jesus desired to open his eyes to them all. I pray that this book will open many people's eyes to the glory, majesty, and absolute deity of God the Son.

6. Christ's subjection to the Father in 1Cor.15v28. completes His work of redemption.

Paul tells us in 1Cor.15v28., that Jesus subjects Himself and His kingdom to the Father at the end of the millennium, "that God might be all in all." All the probationary ages are past, and Christ's work of redeeming and leading mankind back to God is accomplished. The time has come for the Father to open all the riches of His Being to His dear children. We have to understand Christ's subjection to the Father in 1Cor.15v28. in the light of Christ's work as Redeemer and Mediator. All things have been put into subjection to Christ, Heb.2v3-14., and the Millennial kingdom will be ruled by Christ. However, when the Millennial kingdom is finished and the Great White Throne judgement is concluded, the Son delivers the kingdom to the Father and His kingdom merges with the Father's kingdom, with whom He is one.

The making of a creation made it necessary for the Trinity to take up different activities and responsibilities, and this is particularly true regarding the work of mediation and redemption. Christ in His work as Mediator and redeemer, has always been subject to the Father, He has only done the will of He who sent Him, and has acted in complete subordination to the Father. There is no new subjection or subordination mentioned in 1Cor.15v24-28.; all that is stated is that Christ brings the kingdom that has been given to Him by the Father, under the authority of the Father, and Christ, as glorified man, Mediator and subduer of all foes, is subject to the Father. The apostle Paul is not referring to a new subjection, He is speaking of the final manifestation of Christ's subjection to the Father, the time when He lays the kingdom under the direct control of the Father. When the Great White Throne judgement is concluded, all the probationary ages are finished; and all who can be redeemed, are redeemed; and sin and sinners are banished from the new Heaven and new Earth; Christ's work as a mediator will cease, and the Father will deal directly with the redeemed and glorified creation.

In 1Cor.15v24-28., Paul is not speaking of the eternal dominion and coequal deity and glory that belongs to Christ as God, but to the Millennial kingdom over which He reigns as Mediator and God-man. In this age and the Millennial age, Jesus acts as Mediator between man and God the Father. Though Christ is God and possesses absolute deity, yet as Mediator He reigns with the power delegated to Him by God the Father; after the Great White Throne judgement, this delegated authority will be delivered back to the Father who gave it. Jesus, who existed eternally in the form of God, and was God, and was equal to God the Father, will deliver the kingdom to God the Father and demonstrate His subjection to God the Father for the work of mediation and redemption. Phil.2v6. Jn.1v1. Though Christ is subject to the Father in His work as a mediator; even while on earth He claimed equality with the Father in respect to His Divinity, and the Jews recognised this and tried to kill Him because of His claim to Deity and equality with the Father. Jn.5v18,19,30. 8v58,59.

Having conquered and subdued all foes, Christ subjects His kingdom to the Father; and THE TRINITY, FATHER, SON, AND HOLY SPIRIT, WILL RULE TOGETHER OVER THEIR KINGDOM. We know from the Scriptures that Christ receives an everlasting kingdom and shares it with the saints. Dan.7v27. His throne as God is for ever. Dan.2v44,45. 7v13,14,18,27. Ps.45v6. with Heb.1v8. Is.9v6,7. with 2Sam.7v16. Lk.1v32,33. Having fulfilled His work as Mediator and subduer of all evil, Christ will rule and guide in love the redeemed creation with the rest of the Trinity. All the creation will applaud the triumphs of our Lord's grace and power; He will be worshipped for ever as the eternally reigning King of kings and Lord of lords, and our Saviour God. Rev.5v10-12. 11v15. 19v6-16. 22v3-5. Titus.2v13. 2Pet.1v1. We can clearly see through the Scriptures that we have studied, that Christ's Sonship is unique and proves His absolute deity. Christ's humiliation in becoming man, and His subjection to the Father for the work of mediation and redemption, in no way disproves His claim to absolute deity. Indeed, the glorious, sinless life of Christ under the limitations and temptations of human nature, proves the absolute deity of Christ beyond question. Let us now go on to other outstanding proofs of the deity of Christ.

CHAPTER 4. THE DIVINE TITLES EXCLUSIVE TO YAHWEH ARE APPLIED TO JESUS.

1. Yahweh's exclusive title of "The First and the Last," is applied to Jesus.

One of the most striking of the titles of Yahweh that are applied to Christ is the title "First and Last." In Is.44v6. and 48v12., Yahweh claims that He alone can be called "the First and the Last," yet this title is directly claimed by Christ in Rev.1v17. 2v8. and 22v12-16. Indeed, Christ declares that He is not only "the First and the Last," but that He is "the Alpha and the Omega," and "the Beginning and the Ending." These exclusive titles of eternal absolute deity are used by the Father in Rev.1v8. and 21v5,6., when He proclaims Himself as "the Lord, which is, and which was, and which is to come, the Almighty." Since all these absolutely exclusive titles that belong to Yahweh alone, are applied to Christ; the undeniable conclusion is that Jesus has absolute Yahweh deity.

Textual note. In Rev.1v11., the Majority Text and Critical Texts omit, "I am the Alpha and the Omega, the First and the Last. However, the text of Rev.1v17. 2v8. and 22v12-16., state that Jesus is "The First and the Last." The conclusion cannot be denied, Jesus is Yahweh.

2. Yahweh's exclusive title, "The Mighty God," "El Gibbor," is applied to Christ.

We read in Is.10v21. and Jer.32v18., that the title "El Gibbor," "the Mighty God," is an exclusive title of Yahweh; yet in Is.9v6., this exclusive title is applied to Jesus, and we read that Christ is "the Mighty God," "El Gibbor." It is an amazing and wonderful fact that "the Mighty God" was born as a helpless little babe, and took upon Himself our frail humanity. God Himself gives a similar prophecy and sign in Is.7v14., "Therefore the Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." This prophecy was fulfilled in the birth of Jesus to Mary. Mt.1v21-25.

3. Yahweh's exclusive title of "Saviour," is used to describe Jesus.

Jesus is declared to be the Deliverer and Saviour of Israel and the World. The Old Testament says that Yahweh alone is our Saviour and righteousness, and calling on the Name of Yahweh is the way to be saved. 1Kings.18v24. 1Chron.16v8. Is.12v4. 28v16. 49v23. Joel.2v32. The New Testament states that believing on Jesus and calling on His name is the way to be saved. Acts.2v21. 9v14. Rom.10v8-14. 1Cor.1v2. 2Tim.2v22. (See 1Pet.1v17. Christians can, and do, call on the Father's Name) There is no God and Saviour besides Yahweh, yet Christ is said to be the King, Saviour and righteousness of all believers. Jesus is "THE SAVIOUR OF THE WORLD." 1Jn.4v14. Jn.4v42. Yahweh's exclusive title of "Saviour" is applied to Jesus.

In Is.43v10,11. we read; "before me there was no God formed, neither shall there be after me. I, even I, am the Lord; AND BESIDE ME THERE IS NO SAVIOUR." We read in Is.43v14,15. that Yahweh is the King, Redeemer and the Holy One of Israel. Yahweh's title "the Holy One," See Is.12v6. 45v11. 47v4. 1Sam.2v2. Hos.11v9.; is used of Jesus, Jesus is not spoken of as "a holy one," but as "THE Holy One." Acts.3v14. See Rev.3v7. 1Jn.2v20. In Is.45v21,22. Yahweh says He alone is the Saviour and challenges the false gods to foretell the future as He has done; "Who hath declared this from ancient time? who hath told it from that time? have not I the Lord? and THERE IS NO GOD ELSE BESIDE ME: A JUST GOD AND A SAVIOUR; THERE IS NONE BESIDE ME. v22. Look unto me, and be ye saved all the ends of the earth: for I am God, and there is none else." Yahweh then states in v23-25. that to Him every knee is going to bow and every tongue swear; this is quoted in Rom.14v9-12., of people bowing the knee and confessing to Jesus as God at the judgement seat of Christ. Every knee is going to bow to the name of Jesus, and confess that He is Lord. Phil.2v9-11.

In Hos.13v4. we again read; "I am the Lord thy God from the land of Egypt, and thou shalt know no god but Me: for THERE IS NO SAVIOUR BESIDE ME." We again read in Zech.9v9., that Israel's just and humble King and Saviour would ride into Jerusalem, upon an ass, and a colt the foal of an ass; this was fulfilled in Mt.21v1-11., when Jesus rode into Jerusalem.

4. Yahweh's exclusive title of, "Yahweh our righteousness," is applied to Jesus.

In Jer.23v5,6. we read that Jesus is the "righteous Branch," the King who was to come from David's line, and who will reign and execute judgement and justice in the earth, and He "shall be called, THE LORD OUR RIGHTEOUSNESS." Jesus is "The Lord our righteousness." See Zech.9v9. with Mt.21v3,4. Jesus is the future Deliverer, King and Saviour of both the Church and Israel. Rom.11v26. Phil.3v20.

5. The Greek title for "Yahweh," "Kurios," is applied to Jesus.

The Greek noun "kurios" (Strong 2962) is derived from "kuros," which means "might or power," and so it is used of those who are in positions of authority and power and as a sign of honour and respect.

The Greek translators of the Hebrew Old Testament have looked upon "Kurios" as the most suitable Greek word to describe the absolute power and exclusive deity expressed by the Hebrew word "Yahweh." The inspired writers of the New Testament have also used "Kurios" to translate "Yahweh" in their quotations from the Hebrew Old Testament, and they apply Scriptures to Jesus, which speak exclusively of Yahweh. When "Kurios" is used as a title of Jesus and the Father, it is used to convey their absolute power and deity, and not the lesser meanings of authority and power mentioned in the following below.

a. "Kurios" is used to speak of people and human masters in positions of authority.

"Kurios" is used of an owner of property, the head or master of a house, Paul uses it, when he tells slaves to obey their human masters. Eph.6v5,9. Col.3v22. Mt.10v24. Jesus uses "kurios" in His Parable of the Unrighteous Steward and his Master in Lk.16v3,5.. In Mt.10v24. 13v27. 20v8. 21v30,40. 25v19. Jesus uses "kurios" in His parables to speak of a Master, who is in reality, Himself.

b. "Kurios" is used, like sir, as a sign of respect to a person of authority, dignity and honour.

The Samaritan woman called Jesus "Kurios," "Sir," before she knew He was the Christ. Jn.4v11. The Greeks who wanted to see Jesus called Philip "kurios," "sir," when they asked to see Jesus. Jn.12v20,21. Both the Septuagint of Gen.18v12. and 1Pet.3v6. use "kurios" as the translation of the Hebrew "adown," of Gen.18v12.; when Sarah's respectfully addressed her husband Abraham as "lord."

c. "Kurios" is used to speak of a supreme human ruler, or an angelic ruler.

"Kurios" is used as a title of honour and respect when describing an Emperor, king, or Roman Procurator, without any thought of ascribing deity to them. Acts.25v26. Mt.27v63. In Rev.7v14., John correctly addressed one of the angel Elders as "kurios," "lord;" for we read in Rev.4v4. that the 24 Elders sit on thrones and wear crowns, they are angelic kings and lords. Jesus is "the King of kings and Lord of Lords" of Heaven, as well as earth. Rev.17v14. 19v16. When John twice tried to worship Christ's personal angelic messenger, the angel protested and stopped him. Rev.19v9,10. 22v8,9. This glorious angelic being, who communicated by signs and visions the prophecies in the book of Revelation to John, is said to be Christ's personal angelic messenger, possibly Gabriel, undoubtedly another of the lords of heaven. See Rev.1v1., "His angel." The archangel Michael, "one of the chief princes," is the prince that looks after Israel. Dan.10v13,21. 12v1. with Rev.12v7. Jude.v9. Seven mighty angelic lords deal with the worlds affair under Jesus and the Father. Zech.4v10. Rev.5v6. Rev.8v2.

d. "Kurios" is used to speak of the absolute deity of the Father and Jesus.

The title "Kurios," when used before the name of a person, could mean that the person was thought to be divine, and this was true both in the eyes of the Jews and the Gentiles. When the Roman Emperor claimed divinity, he called himself "Lord Caesar," and demanded that his subjects should say, "Caesar is Lord," and everybody understood that Caesar was claiming divinity by the title "kurios," and Christians chose to suffer dreadful persecution and death rather than give Caesar a title which belonged only to God.

As we have said, "Kurios," is looked upon as the most suitable Greek word to describe the absolute and exclusive deity expressed by the Hebrew word "Yahweh," by the Greek translators of the Hebrew Old Testament, and the New Testament quotations from the Hebrew Old Testament. It occurs 9,000 times in the Septuagint, the Greek version of the Old Testament, and over 700 times in the New Testament; Paul uses it almost 300 times in his writing and Luke over 200 times in his Gospel and Acts. The vast majority of these are speaking of the Lordship and deity of God the Father and Jesus. "Kurios," is applied to Jesus over 350 times in the New Testament; it is used to describe the Lord Jesus in exactly the same way as it is used to describe God the Father, both are called "ton Kurion," "the Lord." Mt.22v43-45. Acts.4v26,33. 10v36. Eph.4v5. Phil.2v11.

Jesus is spoken of as "the Lord of Glory," and "Lord of all," and every tongue is going to confess that He is Lord. 1Cor.2v8. Rom.9v5. Christ is said to be the Yahweh before every knee is going to bow. Is.45v22,23. with Rom.14v10-12. and Phil.2v9-11. The Yahweh of hosts, the Lord of Glory that Isaiah saw in Is.6v1-5,10., is said to be Christ in Jn.12v40,41. Jesus is the King of Kings and Lord of Lords, who only has immortality. 1Tim.6v14-16. with Rev.19v16. and Rom.9v5.

6. Jesus is called, "the Holy One," an exclusive title of Yahweh.

Yahweh is spoken of as "the Holy One," in 1Sam2v2. Is.12v6. 43v15. 45v11. 47v4. and Hosea.11v9.. The Lord Jesus is also spoken of as "the Holy One," in Acts.3v14. Rev.3v7. and 1Jn.2v20.. Jesus is not "a holy one," He is "the Holy One." Even the demons recognised His title, and called Jesus, "the Holy One of God," who was to be their judge. Mk.1v24. Lk.3v34. 8v28-31.

7. Jesus said He was the "Ego Eimi," the "I Am;" an exclusive title of Yahweh.

Yahweh alone is the great "I Am;" and yet Christ claims this exclusive name and title of Yahweh.

a. All three accounts of Christ walking on the water have Christ saying "I Am."

Jesus was not merely saying, "It is I," but rather, as "ego eimi" means, "I Am." Mt.14v27. Mk.6v50. Jn.6v20.

b. Jesus claims He is "The Great I Am" of Exod.3v14. in John.8v58.

In Jn.8v58. Jesus said, "before Abraham was, I Am." Some false teachers have tried to say that John.8v58., "Before Abraham was born, I am," should read, "Before Abraham was born, I have been," these teachers wrongly state that Christ was only trying to claim pre-existence, and not the eternal existence that belongs to Yahweh divinity. However, Christ did not use the words "ego en," which means, "I was" or "I have been," but "ego eimi," which has been translated quite correctly as "I am." Jesus was not claiming mere pre-existence, but eternal existence, and an uncreated eternal existence past as absolute deity.

We have been warned that there will be false prophets and teachers, whose perversions of the Scriptures are designed to deceive and trap those who are unlearned in God's Word. Their vain attempts to deny the Lordship and Deity of Christ bring about their own ruin and destruction. 2Pet.2v1-3. 3v16. Mt.7v15-23. These false teachers say that if Christ had been claiming that He was the Great I Am, the Greek words "ho ohn," which means, "the one who is," would have been used, and they say that they base this on the Septuagint translation of Exodus.3v14. This is completely dishonest, for both "ego eimi" and "ho ohn" are used in Ex.3v14.. The Hebrew words "ehyeh asher ehyeh," which are translated in the Authorised Version as "I am that I am," are translated into the Greek of the Septuagint as, "ego eimi ho ohn." It is in the second half of this verse, when "ehyeh asher ehyeh" is shortened to "ehyeh," that is, "I am," that the Septuagint translates this as "oh ohn," i.e. "the one who is." However, in most other places in the Septuagint, "ego eimi" is used to translate the Hebrew "ehyeh." e.g. Deut.32v39. "Ego eimi," "I am," expresses the eternal nature of God better than "ho ohn," "the one who is," for as we can see from Rev.1v4,8. 11v17. 16v5., the only places in the New Testament where "ho ohn" is applied to God, that "oh ohn" never stands on its own when it describes the eternity of God, because this alone cannot convey the idea of the eternal being of God actively manifesting itself as does the Hebrew "ehyeh." The Greek "ho ohn," "He who is," is only a part of the verbal expression that is necessary to describe the eternal nature of God, "ego eimi," "I am," expresses far better and more completely idea of the eternal self-existence of God that is declared in the Hebrew "Yahweh."

It is interesting to note that "The Hebrew New Testament" translated from the Greek in 1817 by T. Frey. and G. G. Collyer, which was published by the London Jews Society, and the "Hebrew New Testament published by the British and Foreign Bible Society, at London in 1880, both use Hebrew "ehyeh" for the Greek "ego eimi" in John.8v58.

The Jews fully understood that Christ claimed to be "the Great I Am."

It is possible that Christ used the Hebrew "ehyeh" when addressing the Jews, but whether He used "ehyeh" or "ego eimi," the Jews clearly understood that Christ was claiming absolute Yahweh divinity and they took up stones to stone Him to death. They understood that by using the words, "I am," without any predicate, Christ had signified His eternal pre-existence as Yahweh. Christ had not said, "before Abraham was born, I was, or I was made or created," Christ uses the perpetual present tense, which signified a perpetual existence independent of time, a claim which only absolute Yahweh deity can make. The Jews understood this and got ready to stone Christ to death. The Lord Jesus uses Ps.82v6. to correct His accusers, He said that if the judges and rulers, some of whom were very unjust as this Psalms shows, could be called gods, because they took oaths and dispensed justice, how much more could the one be called God, who the Father had sent into the world. The Jews realised that Christ had not dropped His claim to deity, but that He had reinforced and stressed it more strongly and so they tried to kill Him again. The Jews clearly understood what Christ claimed and took up stones to stone Him to death, a miracle preserved Him from them. Jn.8v59. Just as in Jn.5v17,18. they were out to kill Jesus because He made Himself equal to God.

In Jn.10v30., on another later occasion, the Jews said that they were going to kill Christ, "Because thou, being a man, makest thyself God." Jesus had claimed to be one with the Father, and that the Father was not only in Him, but that HE WAS IN THE FATHER. Jn.10v38. Jesus prayed that believers might be "one in us," that is, in perfect fellowship with the Father and Son. Jn.17v21. It was the claim to absolute deity that was used to bring about the conviction and crucifixion of Christ. Jn.19v7,8. To the sincere mind there can be no doubt that Christ claimed to be "The Great I Am," in Jn.8v58., and the other Scriptures we have cited. The eternal being of Christ will be considered further under the heading, "Christ, the everlasting Lord," and under our next heading, where we note that the exclusive title "Yahweh," or as some pronounce the sacred name, "Yahweh," is applied to our Lord on many occasions.

CHAPTER 5. MANY SCRIPTURES THAT SPEAK OF YAHWEH ARE APPLIED TO JESUS.

a. John Baptist prepared the way of Yahweh Jesus.

We are told in Is.40v3. that Yahweh was to have His way prepared for Him by a prophet's voice, "prepare ye the way of Yahweh, make straight in the desert a highway for our Elohim." John was the one who prepared the way for Christ Jesus, as Mal.2v17 to Mt.3v3. Mk.1v2,3. Lk.3v4-6 7v27 and John.1v23. make quite clear. In Mal.2v17 to 3v1., we read that Yahweh of Hosts says that He would send His messenger to prepare the way before Himself, and that the true Lord was to come to His Temple. Christ said that this messenger was John the Baptist and that John had prepared the way for Himself the Christ. Mt.11v9,10. Mk.1v2,3. Lk.7v27. In Is.40v3. we read that Yahweh's ministry was to be preceded by the ministry of a prophet, could anything be clearer that Christ is the Yahweh and Elohim referred to in this Scripture, only the most wilful and determined unbelief could say otherwise. Just as Malachi prophesied in Mal.3v1., after John had prepared His way, the Lord did come to His Temple and was rejected. Yahweh was the Lord of the Temple and the Lord of the Sabbath, Christ applies these titles to Himself in the New Testament. Mt.12v6.8. 21v12,13. with Mal.3v1.

b. The day of Yahweh is the day of our Lord Jesus.

The day of Yahweh to which the Old Testament refers to again and again, is spoken of in the New Testament as the day of the Lord Jesus Christ, or as the day of Christ. Joel.1v15. Is.2v12. 13v6,9. etc. with 1Cor.3v10-15. 5v5. 1v7,8. 2Cor.1v14. 5v1-11. 1Thes.3v13. 5v8-11,23. 2Thes.2v1-4. Ph.1v6,10. 2Pt.3v12. Rev.1v7. Mt.24v30. and 25v31. with Mt.16v27. Lk.9v23-26. Indeed, the day of Christ and the day of the Lord are used as interchangeable synonymous phrases in the New Testament. The day of Christ, is the day of Yahweh, the Messiah was Yahweh incarnate. It is very interesting to note that Zech.12v8-10. and 14v1-21. say that Yahweh of hosts is to come and defend Jerusalem, and to bring His saints with Him, these specific prophecies are applied to Jesus in the New Testament. Rev.1v7. 19v11-21 Jude.v14,15. 1Thes.4v13-17. Acts.1v11. Christ is the Yahweh of hosts who is going to come again and set up His kingdom on earth.

c. Jesus is the Omniscient Yahweh who searches the hearts of all His creation.

This exclusive prerogative of Yahweh is claimed by Christ. Jer.11v20. 17v10. with Rev.2v23. Yahweh is spoken of as "The Shepherd" of all believers, yet this is the title that is applied to Jesus in the New Testament. Ps.23v1. Jer.23v1. Our Shepherd knows all the fears and problems of His sheep. Ez.34v1-12,18. with John.10v11,14. Lk.19v10 Heb.13v20. 1Pet.2v25.

The Lord Jesus searches our hearts to sanctify them. In Isaiah.8v13., we read, "Yahweh of hosts, Him shall ye sanctify," is applied to Christ in 1Pet.3v15. in most Greek manuscripts, it reads "sanctify in your hearts Christ as Lord." We are to "fear this glorious and dreadful name, Yahweh thy God." Deut.23v58. Let us then give to the Lord Jesus the honour that is rightfully His of being recognised and worshipped as the Lord of hosts. Before His kind and searching gaze, let us sanctify our hearts.

d. Jesus is the Yahweh who is "a stone of stumbling and for a rock of offence".

Yahweh is said to be "a stone of stumbling and for a rock of offence to both the houses of Israel," the apostle Peter tells us that this is referring to the Lord Jesus. Is.5v13,14. with 1Pet.2v7,8. Rom.9v32,33. 1Cor.1v23. Christians are to be willing to witness to the truth even though many will stumble at it, and will make Christians suffer for it. God's people are to witness to Yahweh, Is.43v10. Christians are to be witness to Jesus i.e. Yahweh the Saviour. Acts.1v8. Their invitation is from Ps.34v8. in the Old Testament invitation from Ps.34v8., "Oh, taste and see that Yahweh is good;" is applied to Jesus in 1Pet.2v3,4. See Heb.6v5.

e. Jesus is the Yahweh of hosts who led captivity captive.

Yahweh is said to be the one who is among thousands of angels in the holy place, after ascending on high and leading captivity captive, in Ps.68v17,18., yet this Scripture is applied to Christ in Eph.4v8-11., the Lord of His Church, directing His Church, ordaining and empowering the greater ministries of His Church.

f. Jesus is Yahweh the Creator.

Yahweh is said to be the unchanging creator in Ps.102v12,25-27., yet this very Scripture is applied to Christ in Heb.1v10-12. cf. 13v8. Only Yahweh is unchangeable and immutable, and the creator, Neh.9v6. but Christ is said to be changeless and the creator and so the conclusion is inevitable that He is Yahweh. John.1v3. Col.1v16,17. Christ is the unchangeable Lord of creation, the great Yahweh who created all things, praise Him for His creating and unchanging love.

g. Jesus is the Yahweh who is life, light and truth.

Yahweh is spoken of as "life," this is applied to Jesus. Deut.30v20. Ps.36v9. with Jn.1v4.11v25. 14v6. Col.3v4. 1Jn.1v2.

Yahweh is spoken of as "light," this description is given to the Lord Jesus in the N.T. Ps.27v1 with John1v4-9. 8v12.

Yahweh is spoken of as "truth," and so is the Lord Jesus. Deut.32v4. Is.65v16. with John.14v6. Rev.3v7. 19v11. John.19v37. Yahweh is the God of the Amen, Is.65v16. Jesus is the "Amen". Rev.3v14.

After examining these Scriptures, and there are many more that we could have considered, the conclusion is inescapable that the Lord Jesus has been called by the great name of Yahweh our God. Christ has the same divine titles given to Him that belong to the Father, the activities of deity are also attributed to Him, the incommunicable name of Yahweh is given to Him, therefore, no reasonable person can deny that absolute deity belongs to Christ. Indeed, so interwoven and identical are the titles and attributes of the Father and the Son, that those who deny the deity of the Son, must also deny the deity of the Father if they are to be consistent. Jesus Christ our Lord, is Lord and Yahweh and the Scriptures abundantly demonstrate this.

N.B. "YAHWEH MALAK," YAHWEH MESSENGER.

In Is48v12-16. and Zech.2v8-11., we read of one Yahweh being sent by another Yahweh, and in Mal.3v1. we read of Yahweh sending "the true Lord" as His messenger. In Jn.1v18. we read that no man has seen God at any time, this undoubtedly means that no man has seen the glory of the Father in all His unveiled fullness; however, the Lord Jesus has manifested and declared the Father's character and glory. Jn.14v7-11. 17v6,26. In the Old Testament many manifestations of Yahweh were undoubtedly the manifestations of God the Word revealing Himself to mankind before His incarnation. In these revelations Jesus is called Yahweh, and yet, because the Father has sent Him, He is also called Messenger too. Christ is sometimes called "Yahweh Malak," "Yahweh Messenger." and these are without doubt the appearances of God the Word before His incarnation. In these appearances Christ is called Yahweh, and yet because the Father has sent Him, The words "Yahweh Malak," translated in the Authorised Version as "angel of the Lord," are better translated "Yahweh Messenger.

Bishop Horsley states: "The term "Angel of the Lord," which so often occurs in the English Bible, is so ill conformed to the original that, it is to be feared, it has led many into the error of conceiving of "the Lord," as one person, and of "the Angel" as another. The word of the Hebrew, ill rendered "the Lord," is not, like the English word, an appellative, expressing rank or condition, but it is the proper name Jehovah. And this proper name is not, in the Hebrew, a genitive after the noun substantive "Angel," as the English represents it; but the words "Jehovah" and "Angel" are two substantive nouns in apposition, both speaking of the same person, the one by the appropriate name of essence, the other by the title of office. "Jehovah angel" would be a better rendering." End of quote.

This is why Moses was very sad, when, after the idolatry of Israel at Sinai, the personal guidance and presence of the Lord was withdrawn, and the Lord said "mine angel shall go before thee." Exod.32v1-35. N.B.v34. 14v19,24. 23v20-23. 33v2. "Mine angel," could be "His angel," Gen.24v7,40. Dan.3v28. 6v22.; and "the angel of His presence," Is.63v9.; the angel who is the special messenger of Christ, and was trusted to impart to John, the prophecies, warnings, and Divine consolations contained in the book of Revelation. Rev.1v1. 22v16.

This shows how greatly we need to ask God to send angelic ministry to take away the spiritual evil defences and fortresses of evil angelic power. Ps.20v1-5. 2Cor.10v1-10. Eph.6v10-22. Caleb knew that God's promise of angelic ministry being sent before Israel, meant that the evil angelic defence of the nations they would fight was taken away, and so Israel was sure to conquer. Numb.14v6-10. Moses, however, was not content with just angelic messengers, as good and blessed as this was; he wanted and pleaded for the personal presence of Yahweh to go with Him, and to see His glory, both were granted to him. Exod.33v12-23. There can be no doubt that "Yahweh Messenger," was the pre-incarnate Christ, the messenger of the Father; He spoke as God in the first person. These manifestations of "Yahweh Messenger," are clearly distinct from visitations by ordinary angelic messengers. Our Lord, as God the Word and Yahweh Messenger, personally visited the following.

a. Our Lord visited Hagar in the wilderness.

In Gen.16v3-16., it was Yahweh who spoke to Hagar, she called Him, "You-Are-the-God-Who-Sees." v7,9,10,11,13. cf. Gen.21v9-21. Gal.4v21-31. N.B. Gen.16vv7-11. Hagar's promise.

b. Our Lord visited Abraham on several occasions.

Yahweh, undoubtedly Jesus, visited Abraham in Gen.15v1. and said He was Abraham's shield and exceeding great reward.

In Gen.17v1., He revealed Himself as "El Shaddai," the Almighty God, and again visited Abraham at Mamre. Gen.18v1-33. He comes as a man (Theophany) with two others, who are later declared to be angels. Gen.18v1,22. with 19v1,15. He says that He is Yahweh, v1, and Abraham calls Him Yahweh, and Moses writes that it was Yahweh. Gen.18v1,17,19,20,22,25,26,33. The Lord has a meal with Abraham, and promises Abraham a child named Isaac within a year, which was miraculously fulfilled. What a privilege to have the Lord to visit him! However, we have an even greater privilege, Christ has condescended to come and live in us, "Christ in you the hope of glory." Col.1v27.

The Lord shares with Abraham His proposed judgement upon Sodom and the other evil cities of the plain; and Abraham calls his visitor, "the Judge of the whole earth." After an impassioned discussion about the destruction of Sodom, the Scripture says, "then Yahweh went on His way." Gen.18v17,22,25,33. See Jn.5v22. The angels then went to Sodom and rescued Lot, and destroyed Sodom. Gen.19v1,13,22,28. Note how Lot's sons in law thought the warning of judgement to be a joke. Gen.19v14.

In Gen.22v11-18. God tests Abraham, and Yahweh Malak speaks in the first person as Yahweh and Abraham calls the name of that place. "Yahweh Jireh." Gen.22v1,11,14-18.

c. Our Lord visited Jacob at Bethel.

In Gen.31v11-13. Yahweh Malak says that He is the God of Bethel, and directs Jacob to leave Laban and return to the land of his kindred; and in Gen.32v24-32. Jacob wrestles at Peniel with God.

d. Our Lord visited Moses in the burning bush at Horeb.

In Exod.3v1-16., the Angel, "Yahweh Messenger," in the bush in v2, is called "Yahweh" and "God" in v4, and "the God of Abraham" in v6.; and "the Great I Am" in v14. He says that the Israelites are His people and promises them deliverance. v7,17. This promise of deliverance was fulfilled by Yahweh, Ex.13v21 with 14v19. At Sinai the Yahweh who came down, Ex.19v20,21., is Christ Jesus in the New Testament, Heb.12v24-26. See Heb.11v26. Deut.6v16. with 1Cor.10v9.

e. Our Lord visited and warned the sorcerer Balaam.

God's protecting presence guarded Israel. When Balaam tried to use occult powers against Israel, he found himself face to face with God. Balaam did not heed the warnings miraculously given through his ass, or the direct warnings of our Lord, and as a result died for it. Numb.22v9-35. 31v8.

f. Our Lord visited Joshua just before the battle of Jericho.

In Joshua.5v13 to 6v3., the Lord of Hosts, the captain of the armies of God visits Joshua and gives him the orders on how to capture Jericho. The captain of the Lord's host is called Yahweh, and His presence made the ground Holy. Judges.6v2.

g. Many other visits of Yahweh Jesus.

Time would fail us to tell of all of the visitations of Yahweh Jesus to mankind, we can only touch on a few of them. Heb.11v32.

1. Gideon and Yahweh Malak. Judges.6v11-25.

2. Manoah and his wife, Yahweh Malak and Samson. Judges.13v1-25.

3. Samuel's childhood visitation. 1Sam.3v1-21.

4. Our Lord judges Israel after David sins in numbering Israel. 1Chron.21v1-30. N.B. v12,18,30. and 2Sam.24v16.

5. Our Lord visits Elijah. 1Kings.19v5-7. and 2Kings.1v3,15. etc.

6. Yahweh Jesus defends God's children. Ps.34v7. 35v5,6. 1Pet.1v4,5.

7. Our Lord destroys Sennacherib's army in a mighty act of Divine judgement. 2Kings.19v35. and Is.37v36-38.

8. Joshua the high priest. Zech.3v1-10. See Zech.4v1. "Not by might, nor by power, but by my Spirit, saith the Lord of Hosts."

Before God the Word was made flesh, He was totally involved with mankind, in a wide variety of commands, words and acts.


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