{"id":2878,"date":"2024-06-14T14:07:33","date_gmt":"2024-06-14T18:07:33","guid":{"rendered":"https:\/\/www.namb.net\/apologetics\/?post_type=resource&p=2878"},"modified":"2024-06-14T14:07:33","modified_gmt":"2024-06-14T18:07:33","slug":"the-deity-of-christ-part-2","status":"publish","type":"resource","link":"https:\/\/www.namb.net\/apologetics\/resource\/the-deity-of-christ-part-2\/","title":{"rendered":"The Deity of Christ, Part 2"},"content":{"rendered":"

In the first part<\/a> of our two-part series, we explored Jesus\u2019s own claims regarding His divine status. In this second part, we\u2019re going to focus on other New Testament claims surrounding Jesus\u2019s deity. In what follows, we\u2019ll consider three lines of evidence: (1) Christ\u2019s Preexistence and involvement in creation; (2) Christ\u2019s unique relationship to YHWH; and (3) Christ called \u201cGod.\u201d<\/p>\n

Christ\u2019s Preexistence and Involvement in Creation<\/h3>\n

To begin with, there are numerous places within the New Testament that speak of the Son\u2019s preexistence. As we\u2019ve already seen in the previous article<\/a>, Jesus taught his own preexistence (John 6:38, 51; 10:36; 16:28; 17:5), but the New Testament writers also taught this important doctrine. But more striking is how often the New Testament writers often link the Son of God\u2019s preexistence to His involvement in creation.<\/p>\n

One of the clearest passages linking Christ\u2019s preexistence to His involvement in creation comes from Colossians 1:15-19, in which Paul makes some startling claims about the Son. First, in v. 15 we are told that \u201cHe is the image of the invisible God, the firstborn of all creation.\u201d The reference to \u201cfirstborn\u201d may sound prima facie<\/em> pre-Arian (i.e., Jesus as a creation of God); however, this is not the view, since it is followed by a clear statement attributing all of creation to the Son, \u201cFor by Him all things were created, both <\/em>in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities\u2014all things have been created through Him and for Him\u201d (1:16). Instead, the \u201cfirst born\u201d language is inheritance language, making a link between Jesus as Messiah and His inheritance as the \u201cfirst born\u201d Son who inherits creation. Moreover, later, in speaking of the Son\u2019s incarnation, Paul tells us that \u201cin him all the fullness of God was pleased to dwell\u201d (1:19), which he repeats later in the epistle, \u201cFor in him the whole fullness of deity dwells bodily\u201d (2:9). Not only is Jesus the creator of all things, but \u201cHe is before all things, and in Him all things hold together\u201d (1:17). The \u201cbefore all things\u201d linked with \u201cby Him all things were created\u201d clearly stress Jesus\u2019s preexistence.<\/p>\n

The writer of Hebrews makes a similar claim regarding the Son\u2019s preexistence and involvement in creation. First, he tells us that it is through the Son that God has spoken to us in these last days and that he is \u201cheir of all things, through whom also he created the world.\u201d \u00a0He goes on to tell us that the Son is \u201cthe radiance of the glory of God and the exact imprint of his nature\u201d and that \u201che upholds the universe by the word of his power. The language here bears similarity to Paul\u2019s in Colossians and John\u2019s in the prologue to his Gospel (which we\u2019ll return to below).<\/p>\n

Another passage linking the Son of God\u2019s preexistence to creation is 1 Corinthians 8:6, which says, \u201cyet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.\u201d Earlier in the chapter, Paul addresses the Corinthians regarding \u201cthings sacrificed to idols\u201d (v. 1). In v. 4 Paul informs them \u201cthat there is no such thing as an idol in the world,\u201d reminding them that there is \u201cno God but one.\u201d This is a clear reference to monotheism, particularly the Shama<\/em>\u02bf of Israel (Deut. 6:4-5). But Paul moves from there to suggest that there are many \u201cso-called\u201d (false) gods in the world. What\u2019s interesting about Paul\u2019s next statement is that he goes from \u201cgods\u201d and then makes a distinction between the various false \u201cgods\u201d and \u201clords\u201d in the heavens and the earth. This sets up his next point, namely that creation is mediated through \u201cone <\/em>God, the Father\u201d and the \u201cone <\/em>Lord, Jesus Christ.\u201d By doing this, Paul is alluding back to his earlier monotheistic statement \u201cno God but one,\u201d and applying the language of the Shama<\/em>\u02bf (i.e., \u201cGod\u201d and \u201cLord\u201d) to both the Father and the Son.<\/p>\n

Regarding the Son\u2019s preexistence, Paul writes elsewhere, \u201cGod sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.\u201d (Gal. 4:4-5, ESV). What\u2019s significant about this passage is that the creedal-like formula links God\u2019s sending of the Son with human redemption. The \u201cso that\u201d clause provides for us the reason why God \u201csent forth His Son.\u201d The sending of the Son is intricately linked to our salvation. The mention of the Son\u2019s being \u201cborn of a woman\u201d and \u201cborn under the Law\u201d has significance in that it suggests that the Son entered into human history, and therefore became like all other humans, \u201cborn of a woman\u201d and \u201cborn under the Law.\u201d Paul says something similar in Romans, \u201cFor what the Law could not do, weak as it was through the flesh, God did<\/em>: sending His own Son in the likeness of sinful flesh and as an offering <\/em>for sin, He condemned sin in the flesh\u201d (Rom. 8:3). Because it was God who sent the Son into such common experiences of human history\u2014as these passages inform us\u2014it implies that the Son existed prior to God\u2019s sending. Paul\u2019s language of God sending forth his Son is reminiscent of Jesus\u2019s own claims to having been sent from the Father (John 10:36; 16:28).<\/p>\n

Christ\u2019s Unique Relationship to YHWH<\/h3>\n

Another line of evidence for the divinity of Christ stems from the New Testament writers linking the Son directly to YHWH. Perhaps, one of the more fascinating passages is Philippians 2:5-11. Here, Paul writes:<\/p>\n

“Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”<\/p>\n

There are several points of interest in the passage regarding our study of Christ\u2019s deity. Not only does this passage emphasize Christ\u2019s preexistence, but it also includes incarnational and exaltation language, as well as placing emphasis on Jesus\u2019 rulership over all creation. Moreover, in his exaltation, Jesus is given the \u201cname above all names,\u201d which identifies Jesus with the God of Israel and places him as co-ruler over all of creation. Striking is the parallel between the Philippian hymn and Isaiah 45:22-23, a passage which emphasizes the exclusivity of YHWH, who alone is to be worshiped. Yet, Paul is applying that same language here to Christ.<\/p>\n

Paul does something similar in Romans 10:9-10. Many of us are familiar with this passage because it is so often used in our Gospel presentations. But often missed is Paul\u2019s connection of Jesus to YHWH. In Romans chapters 9-10 Paul takes a similar theme found in the Psalms (118:22), Isaiah (Isa. 8:14; 28:16; 49:23), and Joel (Joel 2:26-27)\u2014the \u201cstone of stumbling,\u201d \u201crock of offense,\u201d and not being \u201cput to shame\u201d\u2014and connects this language to Jesus in various ways. In Romans 9:32-33, Paul tells us that the Jews \u201cstumbled over the stumbling stone,\u201d which in the Old Testament context, refers specifically to YHWH. Then in Romans 10:9-10, Paul reminds his readers that \u201cif you confess with your mouth that Jesus is Lord and believe in your heart God raised him from the dead, you will be saved.\u201d Paul continues by giving Old Testament support. \u00a0Regarding believing, as he did with Romans 9:33, he combines Isaiah 28:16; 49:23; and Joel 2:26-27, \u201cEveryone who believes in him will not be put to shame.\u201d Contextually, in these Old Testament passages, it is through belief and trust in YHWH alone that one will not be put to shame. Regarding confessing Jesus as Lord, Paul then quotes Joel 2:32 as support, \u201ceveryone who calls on the name of the Lord will be saved,\u201d which again is in reference to YHWH in the context of the passage. But here Paul is applying it to Jesus, who is \u201cthe same Lord\u201d for both Jew and Greek.<\/p>\n

Christ Called \u201cGod\u201d<\/h3>\n

\u00a0<\/strong>Our final line of evidence comes from those passages that call Jesus \u201cGod.\u201d One of the clearest examples of this is from John 1:1-3,14,18. John begins his prologue by telling us that \u201cthe Word was with God, and the Word was God.\u201d That the Word \u201cwas with God\u201d implies distinction. That the Word \u201cwas God\u201d implies sameness and identity. John then discloses to us in v.14 that the Word \u201cbecame flesh and dwelt among us,\u201d which is a reference to Jesus\u2019s incarnation. Finally, in 1:18 John tells us that no one has ever seen God, but that \u201cthe only God, who is at the Father\u2019s side,\u201d He has made the Father known to us. Here, \u201cthe only God\u201d and \u201cat the Father\u2019s side,\u201d indicates distinction from the Father, yet implies that He is God. Not only does John\u2019s prologue claim Jesus\u2019s deity, but it also affirms the connection between Jesus\u2019s preexistence and involvement in creation, themes we\u2019ve explored earlier.<\/p>\n

Space does not permit us to consider each of these, but there are several other instances in the New Testament where Jesus is called \u201cGod.\u201d Some instances have textual issues, which renders them unclear on whether they have Jesus in mind or not. But some of the more plausible candidates include John 20:28; Romans 9:5; Titus 2:13; Hebrews 1:8,; and 2 Peter 1:1.<\/p>\n

Conclusion<\/h3>\n

\u00a0<\/strong>This article examined three lines of evidence within the New Testament for the deity of Christ\u2014Christ\u2019s preexistence and involvement in creation, Christ\u2019s unique relationship to YHWH, and Christ\u2019s being called \u201cGod.\u201d There are other areas of evidence that could have been considered, but the ones presented in this article are some of the strongest pieces of evidence. Given Jesus\u2019s own claims about Himself, along with the various lines of evidence given in this paper, Christians are warranted in their belief that the Bible teaches the divinity of Jesus.<\/p>\n","protected":false},"excerpt":{"rendered":"

In the first part of our two-part series, we explored Jesus\u2019s own claims regarding His divine …<\/p>\n

The Deity of Christ, Part 2<\/span> Read More »<\/a><\/p>\n","protected":false},"featured_media":2879,"template":"","meta":{"_oasis_is_in_workflow":0,"_oasis_original":0,"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}}},"tags":[],"channels":[],"topics":[9,14],"languages":[],"class_list":["post-2878","resource","type-resource","status-publish","has-post-thumbnail","hentry","resource_type-article","topics-apologetics","topics-jesus"],"acf":[],"yoast_head":"\nThe Deity of Christ, Part 2 - Apologetics<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.namb.net\/apologetics\/resource\/the-deity-of-christ-part-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Deity of Christ, Part 2\" \/>\n<meta property=\"og:description\" content=\"In what follows, we\u2019ll consider three lines of evidence: (1) Christ\u2019s Preexistence and involvement in creation; 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