According to John’s Gospel, Jesus in his prehuman existence is the Word that has been existing from before creation with God the Father and as God in nature, being the One whom the Father appointed to create all things, and who later became flesh at a specific moment in time:

“In the beginning was the Word, and the Word was with God, and the Word was fully God (kai theos een ho logos). The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created. In him was life, and the life was the light of mankind… The true light, who gives light to everyone, was coming into the world.He was in the world, and the world was created by him, but the world did not recognize him… Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father… No one has ever seen God. The only one, himself God (monogenes theos), who is in closest fellowship with the Father, has made God known.” John 1:1-4, 9-10, 14, 18 New English Translation (NET Bible⁾⁽¹⁾

In this post I want to focus attention on v. 1 where the Word is declared to be God.

Scholars typically break down v. 1 into three clauses:

1a: In the beginning was the Word

1b: and the Word was with God (ton theon)

1c: and the Word was God (kai theos een ho logos)

In the third clause, the term God is in the nominative (the case in which a word would be written if it were the subject), doesn’t have the definite article (anarthrous), and is placed before the verb (preverbal).

I want to highlight what some reputable NT scholars, grammarians and theologians have said about 1:1c as it relates to the Deity of Christ.

For instance, here’s what a bona fide Evangelical scholar of NT Greek stated in regards to 1:1c:

“The nominative case is the case that the subject is in. When the subject takes an equative verb like ‘is’ (i.e., a verb that equates the subject with something else), then another noun also appears in the nominative case–the predicate nominative. In the sentence, ‘John is a man,’ ‘John’ is the subject and ‘man’ is the predicate nominative. In English the subject and predicate nominative are distinguished by word order (the subject comes first). Not so in Greek. Since word order in Greek is quite flexible and is used for emphasis rather than for strict grammatical function, other means are used to determine subject from predicate nominative. For example, if one of the two nouns has the definite article, it is the subject…

“As we have said, word order is employed especially for the sake of emphasis. Generally speaking, when a word is thrown to the front of the clause it is done so for emphasis. When a predicate nominative is thrown in front of the verb, by virtue of word order it takes on emphasis. A good illustration of this is John 1:1c. The English versions typically have, ‘and the Word was God.’ But in Greek, the word order has been reversed. It reads,

kai   theos  een    ho  logos


and  God   was  the  Word.

“We know that ‘the Word’ is the subject because it has the definite article, and we translate it accordingly: ‘and the Word was God.’ Two questions, both of theological import, should come to mind: (1) why was theos thrown forward? and (2) why does it lack the article? In brief, its emphatic position stresses its essence or quality: ‘What God was, the Word was’ is how one translation brings out this force. Its lack of a definite article keeps us from identifying the person of the Word (Jesus Christ) with the person of ‘God’ (the Father). That is to say, the word order tells us that Jesus Christ has all the divine attributes that the Father has; lack of the article tells us that Jesus Christ is not the Father. John’s wording here is beautifully compact! It is, in fact, one of the most elegantly terse theological statements one could ever find. As Martin Luther said, the lack of the article is against Sabellianism; the word order is against Arianism.

kai ho logos een ho theos 

‘and the Word was the God’ (i.e., the Father; Sabellianism)

kai ho logos een theos 

‘and the Word was a god’ (Arianism)

kai theos een ho logos 

‘and the Word was God’ (Orthodoxy).

“Jesus Christ is God and has all the attributes that the Father has. But he is not the first person of the Trinity. All this is concisely affirmed in kai theos een ho logos.” (William D. Mounce, Basics of Biblical Greek Grammar [Zondervan Publishing House, Grand Rapids, MI 1993], Chapter 6. Nominative and Accusative Definite Article (First and Second Declension), pp. 28-29; bold emphasis mine)

The late Raymond E. Brown was a renowned liberal NT scholar who even wrote a highly influential two volume commentary on John’s Gospel. Brown took the position that theos in John 1:1c stresses the nature and qualities of the Word:

beginning. This is not, as in Genesis, the beginning of creation, for creation comes in vs. 3. Rather the “beginning” refers to the period before creation and is a designation, more qualitative than temporal, of the sphere of God. Note how the Gospel of Mark opens: “The beginning of the Gospel of Jesus Christ [the Son of God]…”

was the Word. Since Chrysostom’s time, commentators have recognized that each of the three uses of “was” in vs. 1 has a different connotation: existence, relationship, and predication respectively. “The Word was” is akin to the “I am” statements of Jesus in the Gospel proper (see App. IV). There can be no speculation about how the Word came to be, for the Word simply was.

was God. Vs. 1c has been the subject of prolonged discussion, for it is a crucial text pertaining to Jesus’ divinity. There is no article before theos as there was in 1b. Some explain this with the simple grammatical rule that predicate nouns are generally anarthrous… However, while theos is most probably predicate, such a rule does not necessarily hold for a statement of identity as, for instance, in the “I am…” formulae (John xi 25, xiv 6–with the article).  To preserve in English the different nuance of theos with and without the article, some (Moffat) would translate, “the Word was divine.” But this seems too weak; and, after all, there is in Greek an adjective for “divine” (theios) which the author did not choose to use. Haenchen, p. 313⁸⁸, objects to this latter point because he thinks that such an adjective smacks of literary Greek not in the Johannine vocabulary. The NEB paraphrases the line: “What God was, the Word was”; and this is certainly better than “divine.” Yet for a modern Christian reader whose trinitarian background has accustomed him to thinking of “God” as a larger concept than “God the Father,” the translation “The Word was God” is quite correct. This reading is reinforced when one remembers that in the Gospel as it now stands, the affirmation of i 1 is almost certainly meant to form an inclusion with xx 28, where at the end of the Gospel Thomas confesses Jesus as “My God” (ho theous mou). These statements represent the Johannine affirmative answer to the charge made against Jesus in the Gospel that he was wrongly making himself God (x 33, v 18). Nevertheless, we should recognize that between the Prologue’s “The Word was God” and the later Church’s confession that Jesus Christ was “true God of true God (Nicaea), there was marked development in terms of philosophical thought and a different problematic. See COMMENT. (Brown, The Gospel According to John I-XII (Anchor Bible Series, 1966), Vol. 29, pp. 4-5; bold emphasis mine)

And:

The NT does not predicate “God” of Jesus with frequency. V. Taylor, ET 73 (1961-62), 116-18, has asked whether it ever calls Jesus God, since almost every text proposed has its difficulties… Most of the passages suggested (John i 1, 18; xx 28; Rom ix 5; Heb i 8; II Pet i 1) are in hymns or doxologies–as indication that the title “God” was applied to Jesus more quickly in liturgical formulae than in narrative or epistolary literature. We are reminded again of Pliny’s description of the Christian singing hymns to Christ as God. The reluctance to apply this designation to Jesus is understandable as part of the NT heritage from Judaism. For the Jews “God” meant the heavenly Father; and until a wider understanding of the term was reached, it could not be readily applied to Jesus. This is reflected in Mark x 18 where Jesus refuses to be called good because only God is good; in John xx 17 where Jesus calls the Father “my God”; and in Eph iv 5-6 where Jesus is spoken of as “one Lord,” but the Father is “one God.” (The way that the NT approached the question of the divinity of Jesus was not through the title “God” but by describing his activities in the same way as it described the Father’s activities; see John v 17, 21, x 28-29). In vs 1c the Johannine hymn is bordering on the usage of “God” for the Son, but by omitting the article it avoids any suggestion of personal identification of the Word with the Father. And for Gentile readers the line also avoids any suggestion that the Word was a second God in any Hellenistic sense.

There is a further consideration, however. We have mentioned the suggestion by the Catholic scholar De Ausejo that the Word throughout the Prologue means the Word-become-flesh and that the whole hymn refers to Jesus Christ. If this is so, then perhaps there is justification for seeing in the use of the anarthrous theos something more humble than the use of ho theos for the Father. It is Jesus Christ who says in John xiv 28, “The Father is greater than I,” and who in xvii 3 speaks of the Father as “the only true God.” The recognition of a humble position for Jesus Christ in relation to the Father is not strange to early Christian hymns, for Philip ii 6-7 speaks of Jesus s emptying himself and not clinging to the form of God. (Ibid., pp. 24-25; bold emphasis mine)

And here’s Brown’s exposition of Thomas’ confession:

The Confession of Thomas’ Faith (xx 28)

When finally he does believe, Thomas gives voice to his faith in the ultimate confession, “My Lord and my God.” The Jesus who has appeared to Thomas is a Jesus who has been lifted up in crucifixion, resurrection, and ascension to his Father and has received from the Father the glory that he had with Him before the world existed (xvii 5); and now Thomas has the faith to acknowledge this. Thomas has penetrated beyond the miraculous aspect of the appearance and has seen what the resurrection-ascension reveals about Jesus. Jesus’ response in 29a accepts as valid Thomas’ understanding of what has happened: “You have believed.”

The combination of the titles “Lord” and “God” appears in pagan religious literature and is represented in the “Dominus et Deus noster‘ affected by the Emperor Domitian (A.D. 81-96; see Suetonius, Domitian, 13), who was probably the reigning emperor when the Gospel was being written and against whose pretensions the Book of Revelation was directed. Nevertheless, there is scholarly agreement that John’s source for the titles is biblical, combining the terms used by LXX to translate YHWH (=Kyrios) and Elohim (=theos). Actually in LXX the usual translation of the combination YHWH Elohay is “Lord, my God” (Kyrie, ho theos mou -Bultmann, p. 538⁸); the closest we come to the Johannine formula is Psalm xxx 23: “My God and my Lord.”

This, then, is the supreme christological pronouncement of the Fourth Gospel. In ch. i the first disciples gave many titles to Jesus (vol 29, pp. 77-78), and we have heard still others throughout the ministry: Rabbi, Messiah, Prophet, King of Israel, Son of God. In the post-resurrectional appearances Jesus has been hailed as the Lord by Magdalene and by the disciples as a group. But it is Thomas who makes clear that one may address Jesus in the same language in which Israel addressed Yahweh. Now is fulfilled the will of the Father “… that all men may honor the Son just as they honor the Father” (John v 23). What Jesus predicted has come to pass: ”When you lift up the Son of Man, then you will realize that I AM” (viii 28). We note, however, that it is in a confession of faith that Jesus is honored as God. We have insisted (vol. 29, p. 24) that the NT use of “God” for Jesus is not yet truly a dogmatic formulation, but appears in a liturgical or cultic context. It is a response of praise to the God who has revealed Himself in Jesus. Thus, Thomas’ “My Lord and my God” is closely parallel to “The Word was God” in the opening line of the hymn that has been prefixed to the Fourth Gospel. If Barrett is right in thinking that the appearance of Jesus in xx 19 ff. is evocative of an early Christian liturgy (see NOTE on ”that first day of the week” in 19), Thomas speaks the doxology on behalf of the Christian community. We find a reflection of such a community acclamation in the scene depicted by the author of Rev iv 11, when the elders fall before the throne of God singing, “Worthy are you, our Lord and God, to receive glory and honor and power.” In Revelation the acclamation is for the Father; in John it is for the Son; but then the Father and the Son are one (John x 30). It is no wonder that Thomas’ confession constitutes the last words spoken by a disciple in the Fourth Gospel (as it was originally conceived, before the addition of ch. xxi)–nothing more profound could be said about Jesus.

Having treated Thomas in vs. 28 as a spokesman for the faith of the Christian community responding to the kerygma proclaimed in the Gospel, we are now in a position to understand the covenantal aspect of his confession. As we pointed out (p. 1016 above), xx 17 promised that after Jesus’ ascension God would become a Father to the disciples who would be begotten by the Spirit, and also would in a special way become the God of a people bound to him by a new covenant. The words that Thomas speaks to Jesus are the voice of this people ratifying the covenant that the Father has made in Jesus. Ass Hos ii 25 (23) promised, a people that was formerly not a people has now said, “You are my God.” This confession has been combined with the baptismal profession “Jesus is Lord,” a profession that can be made only when the Spirit has been poured out (I Cor xii 3). (Ibid., The Gospel According to John XIII-XXI (Anchor Bible, 1970), Vol 29, Part A, pp. 1046-1048; bold emphasis mine)

Another notable scholar of NT Greek grammar is Evangelical professor Daniel B. Wallace. Wallace was involved with the English translation of the NET Bible, who also provided the text critical notes for the NT.

This is what Wallace says in respect to John 1:1c:   

sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.

tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (theos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father. (NET Bible https://netbible.org/bible/John+1; bold emphasis mine)

Here are the particular English renderings of 1:1 mentioned in the aforementioned note:

“When all things began, the Word already was. The Word dwelt with God, and what God was, the Word was.” NEB

“In the beginning the Word already was. The Word was in God’s presence, and what God was, the Word was.” REB

Moreover, in his monumental work on Greek NT grammar Wallace wrote the following concerning theos in John 1:1c being a preverbal (before the verb), anarthrous (without the article) predicate nominative (PN), i.e., a noun that is in the subject case and which predicates or attributes specific qualities/characteristics to the subject:

a. Is Theos in John 1:1c Indefinite?

If theos were indefinite, we would translate it “a god.” If so, the theological implication would be some form of polytheism, perhaps suggesting that the Word was merely a secondary god in a pantheon of deities.

The grammatical argument that the PN here is indefinite is weak. Often, those who argue for such a view do so on the sole basis that the term is anarthrous. The indefinite notion is most poorly attested for anarthrous preverbal predicate nominatives. Thus grammatically such a meaning is improbable.   

As well, the context suggests that such is not likely, for the Word already existed in the beginning. Further, the Evangelist’s own theology militates against this view, for there is an exalted Christology in the Fourth Gospel, to the point that Jesus Christ is identified as God (cf. 5:23; 8:58; 10:30; 20:28, etc.).

b. Is Theos in John 1:1c Definite?

Although it is certainly possible grammatically to take theos as a definite noun, the evidence is not very compelling. The vast majority of definite anarthrous preverbal predicate nominatives are monadic, in genitive constructions, or are proper names, none of which is true here, diminishing the likelihood of a definite theos in John 1:1c.    

Further, calling theos in 1:1c definite is the same as saying that if it had followed the verb, it would have had the article. Thus it would be a convertible proposition with logos (i.e., “the Word”=”God” and “God”=”the Word”). The problem with this argument is that the theos in 1:1b is the Father. Thus to say that the theos in 1:1c is the same person is to say that “the Word was the Father.” This, as the older grammarians and exegetes pointed out, is embryonic Sabellianism or modalism.¹¹

c. Is Theos in John 1:1c Qualitative?

The most likely candidate for theos is qualitative. This is true both grammatically (for the largest proportion of preverbal anarthrous predicate nominatives fall into this category) and theologically (both the theology of the Fourth Gospel and of the NT as a whole). There is a balance between the Word’s deity, which was already present in the beginning (en arche … theos een [1:1]), and his humanity, which was added later (sarx egeneto [1:14]). The grammatical structure of these two sentences mirror; both emphasize the nature of the Word, rather than his identity. But theos was his nature from eternity (hence, eimi is used), while sarx was added at the incarnation (hence, ginomai is used).

Such an option does not at all impugn the deity of Christ. Rather, it stresses that, although the person of Christ is not the person of the Father, their essence IS IDENTICAL. The idea of a qualitative theos here is that the Word had all the attributes and qualities that “the God” (of 1:1b) had. In other words, he shared the essence of the Father, though they differed in person. The construction the evangelist chose to express this idea was the most concise way he could have stated that the Word was God and yet was distinct from the Father.¹² (The Basics of New Testament Syntax: An Intermediate Greek Grammar [Zondervan Academic, Grand Rapids, MI, Abridged edition, 2000], pp. 119-120; emphasis mine)    

EXAMPLES OF PREVERBAL PN

I cite some examples of preverbal predicate nominatives from both the Greek versions of the Hebrew Bible (typically referred to as the Septuagint [LXX]) and the NT, which are clearly qualitative in meaning. These cases help illustrate the point that such nouns ascribe the full and essential characteristics of a specific nature or quality to the particular individual in question. I also quote examples where there is no verb at all, and yet the meaning is still the same.    

In the case of the OT texts I will cite English renderings of both the Hebrew and the Greek translations.

“To you it was shown that you might know that Yahweh, He is God (YHWH hu ha’elohim); there is no other besides Him… Know therefore today, and take it to your heart, that Yahweh, He is God (YHWH hu ha’elohim) in heaven above and on the earth below; there is no other.” Deuteronomy 4:35, 39 LSB

“So that thou shouldest know that the Lord thy God he is God (houtos theos esti), and there is none beside him… And thou shalt know this day, and shalt consider in thine heart, that the Lord thy God he [is] God (houtos theos) in heaven above, and on the earth beneath, and there is none else but he.” LXX

“for Yahweh our God (YHWH elohenu) is He who brought us and our fathers up out of the land of Egypt, from the house of slavery, and who did these great signs in our sight and kept us through all the way in which we went and among all the peoples through whose midst we passed.” Joshua 24:17 LSB

“The Lord our God, he is God (houtos theos estin); he brought up us and our fathers from Egypt, and kept us in all the way wherein we walked, and among all the nations through whom we passed.” LXX 

“‘Then you call on the name of your god, and I will call on the name of Yahweh, and the God who answers by fire, He is God (hu ha’elohim).’… Now it happened at noon, that Elijah mocked them and said, ‘Call out with a loud voice, for he is a god (elohim hu); either he is occupied or relieving himself, or is on a journey, or perhaps he is asleep and needs to be awakened.’’” 1 Kings 8:24, 27 LSB

“And do ye call loudly on the name of your gods, and I will call on the name of the Lord my God (kai ego epikalesomai en to onomati kyriou tou theou), and it shall come to pass that the God who shall answer by fire, he [is] God (houtos theos). And all the people answered and said, The word which thou hast spoken [is] good… And it was noon, and Eliu the Thesbite mocked them, and said, Call with a loud voice, for he is a god (theos estin); for he is meditating, or else perhaps he is engaged in business, or perhaps he is asleep, and is to be awaked.” 3 Kings 18:24, 27

In light of these passages would anyone deny that YHWH is being described as God in the absolute and fullest sense of the term?

What makes this last example of Elijah’s showdown with the false prophets of baal rather interesting is that Jesus is depicted as the very Lord whom all true believers would call upon in their individual and corporate worship!

“To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, called as saints, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours (pasin tois epikaloumenois to onoma tou kyriou hemon ‘Iesou Christou… auton kai hemon):” 1 Corinthians 1:2 LSB – Cf. Acts 7:59-60; 9:14, 21; 22:16

In our final two cases, God is said to be both spirit and love:

“God is spirit (pneuma ho theos), and those who worship Him must worship in spirit and truth.” John 4:24 LSB

“The one who does not love does not know God, because God is love (ho theos agape estin)… And we have come to know and have believed the love which God has in us. God is love (ho theos agape estin), and the one who abides in love abides in God, and God abides in him.” 1 John 4:8, 16 LSB

Once again, would anyone assume that God possesses some or certain aspects of spirit and love, but that he himself isn’t truly and fully spirit or love in/by his very nature?

Similarly, just because theos in John 1:1c is a preverbal predicate nominative, and is therefore stressing the point of the Word possessing the qualities of God, this isn’t meant to negate the Word being God in the absolute and fullest sense of the term.

On the contrary, John’s whole point is to emphasize the fact of the Word being truly and fully God in nature, having all the essential qualities and characteristics of Deity, and is therefore just as much God in essence as the Father is, who is the God that the Word has eternally existed with in intimate personal, loving communion and fellowship.

FURTHER READING

JOHN 1:1 

NT SCHOLARSHIP ON JOHN 1:1 AND TITUS 2:13 PT. 1

What Kind of Theos is Jesus?

DEBATE MATERIAL FOR JOHN’S GOSPEL AND DEITY OF CHRIST PT. 1, PT. 2

ENDNOTES

It is clear that John intends to communicate the fact of Jesus being God in the absolute and fullest sense of the term since he has ascribed to the preincarnate Son the very roles and functions, which the Hebrew Bible attributes to YHWH alone.

For instance, it is YHWH who created and sustains all things by himself, and he is the Source of Life and spiritual illumination:

“In the beginning God created the heavens and the earth. And the earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was hovering over the surface of the waters. Then God said, ‘Let there be light’; and there was light. And God saw that the light was good; and God separated the light from the darkness. And God called the light day, and the darkness He called night. And there was evening and there was morning, one day… And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day.” Genesis 1:1-5, 31

“Thus the heavens and the earth were completed, and all their hosts. And on the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because on it He rested from all His work which God had created in making it. These are the generations of the heavens and the earth when they were created, in the day that Yahweh God made earth and heaven. Now no shrub of the field was yet in the earth, and no plant of the field had yet grown, for Yahweh God had not caused it to rain upon the earth, and there was no man to cultivate the ground. But a stream would rise from the earth and water the whole surface of the ground. Then Yahweh God formed man of dust from the ground and breathed into his nostrils the breath of life; and so the man became a living being.” Genesis 2:1-7  

“You alone are Yahweh. You have made the heavens, The heaven of heavens with all their host, The earth and all that is on it, The seas and all that is in them. You give life to all of them And the heavenly host bows down to You.” Nehemiah 9:6

“For with You is the fountain of life; In Your light we see light.” Psalm 36:9

“Thus says Yahweh, your Redeemer, and the one who formed you from the womb, ‘I, Yahweh, am the maker of all things, Stretching out the heavens by Myself And spreading out the earth all alone,’” Isaiah 44:24

John has predicated all these characteristics and tasks to the Logos/Word, whom he even describes as being the Life of all creation and the true Light that illuminates every man. In ln light of this, there is simply no way of getting around the fact that the Evangelist has identified God’s Son as YHWH Almighty who became a flesh and blood human being for the salvation of the world (Cf. 1:5-8, 14-15, 19-36; Isa. 40:3-5).

In this post I will show how the inspired [N]ew [T]estament writers take the monotheistic confession found in the Hebrew Bible and expanded it to include Jesus within the divine identity of the one true God of Israel. I will be including translations of both the Hebrew and Greek versions of the [O]ld [T]estament texts in order to allow the readers to see how the NT identifies Jesus as the one YHWH whom the Israelites were commanded to confess and trust in.

The following passage is commonly referred to as the Shema, the one confession which faithful Jews at the time of Christ would utter twice a day:

“Hear, O Israel! Yahweh is our God, Yahweh is one (YHWH echad)!” Deuteronomy 6:4

“Jesus answered, ‘The foremost is, “Hear, O Israel! The Lord our God is one Lord (Kyrios ho Theos hemon, Kyrios heis estin);”’” Mark 12:29

Pay close attention to the fact that the Greek rendering substitutes the divine name YHWH with the term Kyrios. Note, also, how the Greek translates the Hebrew phrase YHWH echad as Kyrios heis. This will be significant as I will demonstrate shortly.

Other texts include:

“Thus says Yahweh, your Redeemer, and the one who formed you from the womb, ‘I, Yahweh, am the maker of all things, Stretching out the heavens by Myself And spreading out the earth all alone,’” Isaiah 44:24

“Thus saith the Lord (Kyrios) that redeems thee, and who formed thee from the womb, I am the Lord that performs all things (panta): I stretched out the heaven ALONE (monos), and established the earth.” LXX

“And Yahweh will be king over all the earth; in that day Yahweh will be the only one (YHWH echad), and His name one.” Zechariah 14:9

“And the Lord shall be king over all the earth: in that day there shall be one Lord (Kyrios heis), and his name one (to onoma autou hen),” LXX

YHWH is not only described as the one and only Lord (Kyrios heis) but is also said to be the One who alone made all things, having created everything by himself.

Here’s where it gets interesting.

The NT identifies this one Lord who made everything as Jesus Christ, not God the Father!

Rather, the Father is said to be the one God who brought all creation into existence through the agency of Christ:

“yet for us there is one God, the Father (heis Theos ho Pater), from whom are all things (ek hou ta panta) and we exist for Him, and one Lord, Jesus Christ (heis Kyrios ‘Iesous Christos), by whom are all things (di’ hou ta panta), and we exist through Him.” 1 Corinthians 8:6

Now for Christ to be that one Lord through whom all creation came into being he must be YHWH Incarnate, since the OT explicitly proclaims that YHWH is the only Lord who made all things.

As such, this testimony proves that both the Father and the Son are uncreated, and therefore essentially equal. Note how this works out:

1. Since all creation was made by the Father through the Son this means that they both existed before creation.
2. And since they both existed before creation came into being this means that the Father and the Son are uncreated and eternal by nature.  

Elsewhere, Jesus is described as the one Lord in the context of being that very YHWH who ascended on high, and who fills all creation:

“one Lord (heis Kyrios), one faith, one baptism… But to each one of us grace was given according to the measure of Christ’s gift. Therefore it says, ‘When He ascended on high, He led captive a host of captives, And He gave gifts to men.’ (Now this expression, ‘He ascended,’ what does it mean except that He also descended into the lower parts of the earth? He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.)” Ephesians 4:5, 7-10

Paul as ascribed to the risen Christ the following OT texts:

“You have ascended on high, You have led captive Your captives; You have received gifts among men, Even among the rebellious also, that Yah—God—may dwell there.” Psalm 68:18

“‘Am I a God who is near,’ declares Yahweh, ‘And not a God far off? Can a man hide himself in hiding places So I do not see him?’ declares Yahweh. ‘Do I not fill the heavens and the earth?’ declares Yahweh.” Jeremiah 23:23-24

This leaves absolutely no doubt that Paul and the first Christians were already worshiping the risen Jesus as the human incarnation, the very enfleshment of the one YHWH of the OT Shema!

In fact, the NT goes so far as to call Jesus the believers one and only sovereign Master and Lord, employing the very terms which the LXX uses to translate the words ha Adon/Adonay and YHWH respectively, namely, Despotes and Kyrios.   

Compare the following passages,

“You alone are Yahweh. You have made the heavens, The heaven of heavens with all their host, The earth and all that is on it, The seas and all that is in them. You give life to all of them And the heavenly host bows down to You.” Nehemiah 9:6

“And Esdras said, Thou art the only true Lord (Kyrios monos); thou madest the heaven, and the heaven of heavens, and all their array, the earth, and all things that are in it, the seas, and all things in them; and thou quickenest all things, and the hosts of heaven worship thee.” LXX

“And Abram said, ‘O Lord Yahweh (Despota Kyrie), what will You give me, as I go on being childless, and the heir of my house is Eliezer of Damascus?’… And he said, ‘O Lord Yahweh (Despota Kyrie), how may I know that I will possess it?’” Genesis 15:2, 8

“Therefore the Lord (Kyrios), Yahweh of hosts (ho Despotes sabaoth), The Mighty One of Israel, declares, “Ah, I will be comforted concerning My adversaries, And I will avenge Myself on My enemies.” Isaiah 1:24

“For behold, the Lord (ho Despotes), Yahweh of hosts (Kyrios sabaoth), is going to remove from Jerusalem and Judah Both supply and support, the whole supply of bread And the whole supply of water,” Isaiah 3:1

“Behold, the Lord (ho Despotes), Yahweh of hosts (Kyrios sabaoth), will lop off the boughs with a terrible crash; Those also who are high in stature will be cut in pieces And those who are lofty will be made low.” Isaiah 10:33

“Then I said, ‘Alas, Lord Yahweh (ho Despota Kyrie)! Behold, I do not know how to speak Because I am a youth.’” Jeremiah 1:6

“Then I said, ‘Ah, Lord Yahweh (ho Despota Kyrie)! Surely You have utterly deceived this people and Jerusalem, saying, “You will have peace”; whereas a sword touches the throat.’” Jeremiah 4:10

“So now, O Yahweh (Despota Kyrie), please take my life from me, for death is better to me than life.”” Jonah 4:3

With what Jude wrote in reference to the risen Lord:

“For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into sensuality and deny our ONLY Master and Lord, Jesus Christ (ton MONON Despoten kai Kyrion hemon ‘Iesoun Christon).” Jude 1:4

The only way that a monotheistic Jew could describe the heavenly Jesus as the only Despotes and Kyrios is if he believed that God’s Son is actually that very Adonay YHWH of the Hebrew Bible who became Man. There’s simply no way around this.

The following chart will help the readers see how the NT clearly and inarguably attributes to Christ the very words of the Shema when referring to the one true YHWH.

“The Lord (Kyrios) our God (ho Theos hemon) is one Lord (Kyrios heis esti).” Deut. 6:4 LXX “there shall be one Lord (Kyrios heis),” Zech. 14:9 LXX   “the only true Lord (Kyrios monos),” Neh. 9:6 LXX

“for us (hemis)… one God (heis Theos), the Father… and one Lord (heis Kyrios), Jesus Christ,” 1 Cor. 8:6   “one Lord (heis Kyrios),” Eph. 4:5   “our only Master and Lord, Jesus Christ (ton monon … Kyrion … ‘Iesoun Christon).” Jude 1:4

What this means is that the NT has taken the heart of Jewish monotheistic faith and expanded it to include Christ within the identity of the one true God of Israel.

Thus, for the first Christians the Father is the God spoken of in the Shema, whereas Jesus is the one YHWH which that very confession commands believers to acknowledge and trust in!

Unless noted otherwise, scriptural references taken from the Legacy Standard Bible (LSB).

FURTHER READING

The Christianization of the OT Shema

The Binitarian Nature of the Shema [Part 1], [Part 6], [Appendix A]

Does the fact that the Bible distinguishes Jesus from God disprove his Deity?

JESUS: THE ONE AND ONLY ADONAY YHWH

JESUS CHRIST: THE LORD AND THE LORD’S SON

JUDE TESTIFIES THAT JESUS IS YHWH ALMIGHTY!

Jesus Christ: The Lord God Who Saved and Punished Israel During the Exodus

The Quran Confirms that Jude Identifies Jesus Christ as God in the Flesh!

In this post I will be quoting from the New Testament translation of the Eastern Orthodox Bible (EOB) in relation to the Deity of Jesus. The EOB NT can be purchased here: New Testament – EOB Portable.

I will cite what I deem to be the clearest and most explicit references to the fact of Christ being YHWH God Almighty who became a human being. All emphasis will be mine.

Synoptic Gospels

“‘She will give birth to a son and you shall give him the name Jesus^d because he will be the one to save his people from their sins.’ Now, all this happened so that what had been spoken by the Lord through the prophet might be fulfilled: Behold, the virgin shall be with child and bring forth a son. They shall call his name Emmanuel; which means, ‘with us [is] God.’^e” Matthew 1:21-23

^d “Jesus” (Yeshua) means “God saves” or in short “salvation”– Cf. Ps. 130:3-4, 7-8

“When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, wise men^h from the east came to Jerusalem, saying: ‘Where is he who is born King of the Jews? For we saw his star in the east and we have come to express adoration toⁱ him.’ When King Herod heard about this, he was troubled, and all Jerusalem with him. Gathering together all the chief priests and scribes of the people, he asked them where the Christ a would be born. They replied, ‘In Bethlehem of Judea, for this is written through the prophet: You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come forth a ruler who will shepherd my people Israel.^b” Matthew 2:1-6

^b Micah 5:2

“‘For the Son of Man will come in the glory of his Father with his angels, and then, he will render to everyone according to their deeds. Amen, I tell you: some are standing here who will not have tasted death until they see the Son of Man coming in his Kingdom.’^h” Matthew 16:27-28 – Cf. 25:31-46; Ps. 62:12; Prov. 24:12; Isa. 40:10; 62:11; Joel 3:1-2, 11-12

“As they went to tell his disciples,^d behold, Jesus met them, saying, ‘Rejoice!’ They came forward and took hold of his feet, and expressed adoration to him… The eleven disciples went into Galilee, to the mountain where Jesus had directed them. When they saw him, they expressed adoration [to^c him], d but they^e doubted.^f Jesus came to them and said, ‘All authority has been given to me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit, teaching them to observe all the things that I have commanded you. Behold, I am with you always, even to the end of the age.’ <Amen! >^g” Matthew 28:9, 16-20

“But Jesus remained silent and answered nothing. Again, the high priest asked him, ‘Are you the Christ,^a the Son of the Blessed?’ Jesus replied, ‘I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.’” Mark 14:61-62 – Cf. Ps. 110:1; Dan. 7:9-10, 13-14

“Then, they reached the country of the Gadarenes, which is opposite Galilee. When Jesus stepped ashore, a man from the town who had had demons for a long time came to meet him.^c This man wore no clothes, and he did not live in a house, but in the tombs.  When he saw Jesus, he cried out and fell down before him. With a loud voice, he said, ‘What do you want from me,^d Jesus, you Son of the Most High God? I beg you, do not torment me!’ (For Jesus was commanding the unclean spirit to come out of the man). The unclean spirit had often seized the man and he was kept under guard, bound with chains and fetters. [But he had been] breaking the chains and was driven by the demon into deserted places. Jesus asked him, ‘What is your name?’ He replied, ‘Legion,’ for many demons had entered into him. And they begged him not to command them to go into the abyss… ‘Return to your house and proclaim what great things God has done for you.’ So the man went on his way, proclaiming throughout the whole city what great things Jesus had done for him.” Luke 8:26-31, 39

John

“In the beginning was the Word,^a and the Word was with God, and the Word was {what} God^b {was}. This one was in the beginning with God. All things came into being through him, and without him, nothing came into being that has come into being.^c In him was life, life that was the light of mankind… The true light who enlightens everyone was coming into the world. He was in the world, and the world had come into existence through him, and the world did not recognize^e him… The Word became flesh and made his dwelling^b among us. We beheld his glory, glory as a Father’s only-begotten^c son, full of grace and truth. John testified about him; he cried out, saying, ‘This was the one of whom I said, “He who comes after me ranks ahead of me because he was before me.”’… No one has seen God at any time! The unique^f Son^g who is in the bosom of the Father,^h he has explained him.” John 1:1-4, 9-10, 14, 18

^a The Greek word Logos (logos) is traditionally translated as “Word.” French translations sometimes use “Verb” which has a dynamic quality. The English “Message” or “Expression of the Mind” may also be appropriate attempts to convey the nuance of the Greek concept. The Jewish-Alexandrian theologian and philosopher Philo wrote extensively about the Logos in ways that are reminiscent of NT theology. For instance, his teaching that “For the Logos of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated” echoes Colossians 1:17.

^b En arche een ho logos, kai ho logos een pros ton theon, kai theos een ho logos This second theos could also be translated ‘divine’ as the construction indicates a qualitative sense for theos. The Word is not God in the sense that he is the same person as the theos mentioned in 1:1a; he is not God the Father (God absolutely as in common NT usage) or the Trinity. The point being made is that the Logos is of the same uncreated nature or essence as God the Father, with whom he eternally exists. This verse is echoed in the Nicene Creed: “God (qualitative or derivative) from God (personal, the Father), Light from Light, True God from True God… homoousion with the Father.” – Cf. Gen. 1-2; Pss. 33:6; 36:9; 27:1; 104:1-4

“John said, ‘I am the voice of one crying in the wilderness,ⁱ “Make straight the way of the Lord,”^j as Isaias (Isaiah) the prophet said.’… John answered them, ‘I baptize in water, but among you stands one whom you do not know.^a He is the one who comes after me, who is ranked before me,^b whose sandal strap I am not worthy to untie.’ These things took place in Bethany beyond the Jordan, where John was baptizing. The next day, John^c saw Jesus coming to him and said, ‘Behold, the Lamb of God who takes away the sin of the world! This is the one of whom I said, “After me comes a man who is ranked before me, because he was before me.” I did not know him, but for this reason I came baptizing in water: so that he would be revealed to Israel.’ John bore witness, saying, ‘I saw the Spirit descending like a dove out of heaven and remain on him. I did not know him, but the one who sent me to baptize in water said to me, “Upon whom you will see the Spirit descending and remaining, this is he who baptizes in the Holy Spirit.” Moreover, I myself have seen and testified that this is the Son of God.’^d Again, the next day, John was standing with two of his disciples. He looked at Jesus as he was walking by and said, ‘Behold, the Lamb of God!’” John 1:23, 26-36 – Cf. Isa. 40:3-5, 9-11

“Jesus answered and responded to them, ‘Destroy this sanctuary, and in three days I will raise it up!’^e The Jews then said, ‘It took forty-six years to build this sanctuary, and you will raise it up in three days?’ (But he was speaking of the sanctuary of his body). When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word which Jesus had said.Now, when he was in Jerusalem at the Passover, during the feast, many began to believe in his Name, observing the signs which he was performing. But Jesus did not trust himself to them, because he knew everyone, and because he did not need a witness about human nature, for he himself knew what was in man.” John 2:19-25

“Jesus replied and said, ‘You are the teacher of Israel and do not understand these things? Amen, amen, I tell you; we speak of what we know, and [we] bear witness to what we have seen, and you do not receive our testimony. If I told you earthly things and you do not believe, how will you believe if I tell you [about] heavenly things? No one has ascended into heaven, except for the one who came down out of heaven, the Son of Man who is in heaven.^d And as Moses lifted up the serpent in the wilderness, likewise, the Son of Man must be lifted up, so that everyone believing in him should not perish but^e have eternal life. Indeed, God so loved the world that he gave his only-begotten^f Son, so that everyone who believes^g in him should not perish but have eternal life. Certainly, God did not send his Son into the world to judge the world, but so that the world should be saved^h through him. Anyone who believes in him is not judged, but whoever does not believe has already been judged, because such a person has not believed in the Name of the only-begotten a Son of God.” John 3:10-18

“The man went away and told the Jews that it was Jesus who had made him well. For this reason, the Jews persecuted Jesus <and sought to kill him>^a because he did these things on the Sabbath. But Jesus answered them, ‘My Father is still working, and I am also working.’ Because of this, the Jews were seeking all the more to kill him, not only because he broke the Sabbath, but also because he called God his own Father,^b making himself equal with God. Accordingly, Jesus answered them, ‘Amen, amen, I tell you; the Son can do nothing of himself, but [only] what he sees the Father doing. Indeed, whatever the Father^c does, the Son also does likewise. For the Father has deep affection^d for the Son, and shows him all things that he himself does. And the Father^e will show him greater works than these, so that you may be astonished. For [just] as the Father raises the dead and gives them life, likewise the Son also gives life to whom he desires. As it is, the Father judges no one, but he has given all judgment to the Son, so that all may honor the Son even as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him! Amen, amen, I tell you; the one who hears my word and believes in him who sent me has eternal life and does not come into judgment, but has passed out of death into life. Amen, amen, I tell you; the hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will come to life. For as the Father has life in himself, so has he given to the Son to have life in himself. He also gave him authority to execute judgment, because he is Son of Man.^f Do not be astonished at this, because the hour is coming when all who are in the tombs will hear his voice and come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. I can do nothing of myself. As I hear, I judge, and my judgment is righteous because I do not seek my own will, but the will of my Father who sent me.’” John 5:15-30

“‘All that the Father gives me will come to me, and the one who is coming to me I will in no way reject.^d For I have come down from heaven, not to do my own will, but [to do] the will of the one who sent me. This is the will of my Father who sent me: that of all he has given me, I should lose nothing, but raise it^e up on the last day. This is the will of the one who sent me: that everyone who sees the Son and believes in him should have eternal life; and this one^f I will raise up on the last day.’ At this, the Jews began to murmur concerning him, because he had said, ‘I am the bread which came down out of heaven.’ They said, ‘Is this not Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down out of heaven?”’ Therefore, Jesus answered them, ‘Do not murmur among yourselves. No one can come to me unless the Father who sent me draws him, and this one I will raise up on g the last day.… The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day… What then if you would see the Son of Man ascending to where he was before?’” John 6:37-44, 54, 62

“Jesus said to them, ‘You are from below; I am from above. You are of this world; I am not of this world. I told you therefore that you will die in your sins; for unless you believe that I am^b {the one},^c you will die in your sins.’… So Jesus said to them, ‘When you have lifted up the Son of Man, then you will know that I am {he}.^e I do nothing of myself, but as my Father taught me, this is what I proclaim. The one who sent me is with me. The Father has not left me alone^f because I always do the things that are pleasing to him.’… They answered him, ‘Our father is Abraham!’ Jesus said to them, ‘If you were Abraham’s children, you would do the works of Abraham. But now, you seek to kill me, a man who has told you the truth which I heard from God! Abraham did not do this. You do the works of your father.’ They replied to him, ‘We were not born of sexual immorality! We have one father, God.’ Therefore, Jesus said to them, ‘If God were your father, you would love me, for I issue forth [from God] and have come from God.^c Indeed, I have not come of myself, but he has sent me… Jesus replied, ‘I do not have a demon, but I honor my Father, and you dishonor me. However, I do not seek my own glory. There is one who seeks and judges. Amen, amen, I tell you; whoever keeps my word will never see death.’ At this, the Jews said to him, ‘Now we know that you have a demon! Abraham died, and [so did] the prophets; and [yet] you say, ‘whoever keeps my word will never see death.’ Are you greater than our father, Abraham, who died? The prophets died [as well]. Who do you claim to be?’ Jesus answered, ‘If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. You have not known him, but I know him. If I said, ‘I do not know him,’ I would be like you, a liar. But I [do] know him, and I keep his word. Your father Abraham rejoiced to see my day. He saw it, and was glad!’ At this, the Jews said to him, ‘You are not yet fifty years old, and you have seen Abraham?’ Jesus said to them, ‘Amen, amen, I tell you; before Abraham came into existence, I am.^a’ Therefore, they took up stones to throw at him, but Jesus was hidden, and <having gone through their midst and so passing by>,^b he went out of the temple.” John 8:23-24, 28-29, 39-42, 49-59

^a The sentence ends with the Greek ego eimi which may be connected with Isaias (Isaiah) 41:4 and 46:4. However, the connection with Exodus 3:13-15 (LXX) is unlikely since the expression is ego eimi o` on; where ego eimi simply introduces the predicate o `on (The Being, The Existing One). Since there are many other verses which clearly apply the Divine Name YHWH to Jesus Christ, the icon of the Savior always has the letters O` ON in the halo. Apart from these theological considerations, this construction is also fairly idiomatic (John 14:9; 15:27) and could be properly translated as “I have been [in existence] before Abraham was [even] born” – (see also 9:9 and compare with Micah 5:2). – Cf. Gen. 15:1-6; 18:1-33; 19:24-29; Ps. 90:2

“Jesus heard that they had thrown out the man born blind,^b he found him and said, ‘Do you believe in the Son of God?’ The man answered, ‘Who is he, Sir,^c that I may believe in him?’ Jesus said to him, ‘You have seen him, and it is he who is speaking with you.’ Then the man said, ‘Sir,^d I believe!” and he expressed adoration to^e Jesus.” John 9:35-38

“Jesus therefore said to them again, ‘Amen, amen, I tell you; I am the gate for the sheep. All who have come before me are thieves and robbers, but the sheep did not listen to them. I am the gate! Anyone who enters in by me will be saved, and go in and out, and will find pasture. The thief only comes to steal, kill, and destroy. I came so that people may have life, and have it in abundance. I am the good shepherd!^c The good shepherd lays down his life for the sheep. The one who is a hired hand, not a shepherd, and who does not own the sheep, leaves the sheep and flees when he sees the wolf coming. Then the wolf snatches the sheep and scatters them. The hired hand flees because he is a hired hand and does not care for the sheep. I am the good shepherd! I know my own, and I am known by my own; even as the Father knows me, and I know the Father. I lay down my life for the sheep. I have other sheep, which are not of this fold.^d I must bring them also, and they will hear my voice. And there will be one flock one shepherd. Therefore, the Father loves me, because I lay down my life,^e so that I may take it again. No one takes my life^f away from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again.^g I received this commandment from my Father.’” John 10:7-18 – Cf. Pss. 23; 80:1; Isa. 40:11

“‘My sheep hear my voice; I know them, and they follow me. I give eternal life to them; they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father’s hand. I and the Father are one.’ Again, the Jews picked up rocks to stone him. Jesus told them, ‘I have shown you many good works from my Father. For which of those do you stone me?’ The Jews answered him, “We do not stone you for a good work, but for blasphemy: because you, being a man, make yourself God.’^b Jesus answered them, ‘Is it not written in your law, “I said, you are gods?”^c If he called them gods, (those to whom the word of God came, and the Scripture cannot be broken), do you say of him whom the Father has consecrated^d and sent into the world, “You blaspheme,” because I said, “I am the Son of God?” If I do not do the works of my Father, do not believe me. But if I do them, even though you do not believe me, believe the works, so that you may recognize^e and believe that the Father is in me, and I in the Father.’ They sought again to seize him, but he escaped out of their hand.” John 10:27-39 – Cf. Deut. 32:39; 1 Sam. 2:2, 6; Ps. 95:6-7; Isa. 43:13

“Then, when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. Therefore, Martha said to Jesus, ‘Lord, if you had been here, my brother would not have died! Even now, I know that whatever you ask of God, God will give you.’ Jesus replied, ‘Your brother will rise again.’ Martha said to him, ‘I know that he will rise again in the resurrection at the last day.’ Jesus said to her, ‘I am the resurrection and the life! The one who believes in me, even though he dies, will live! Whoever lives and believes in me will never die. Do you believe this?’ She answered, ‘Yes, Lord! I have come to believe that you are the Christ, the Son of God, he who comes into the world.’” John 11:20-27

“Jesus therefore said to them, ‘The light is with you a little while longer. Walk while you have the light, so that darkness may not overtake you. Whoever walks in the darkness does not know where he is going. While you have the light, believe in the light, so that you may become children of light.’ After Jesus had said this, he left and hid from them. Still, even though he had performed so many signs in front of them, they did not believe in him. This was to fulfill the word of Isaias (Isaiah) the prophet: Lord, who has believed our report?^a To whom has the arm of the Lord been revealed?^b For this reason, they could not believe, for Isaias (Isaiah) said elsewhere: He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them.^c Isaias (Isaiah) said these things when he saw his glory and spoke of him.^d However, even many among the rulers believed in him, but because of the Pharisees, they did not confess it [openly], so that they would not be put out of the synagogue, for they loved human praise more than God’s praise. Jesus cried aloud, ‘Whoever believes in me believes not in me but in the one who sent me! Whoever sees me sees the one who sent me. I have come as a light into the world, so that whoever believes in me may not remain in the dark.’” John 12:35-46

“Jesus replied to him, ‘I am the way, the truth, and the life. No one comes to the Father, except through me. If you had known me, you would have known my Father also. From now on, you know him, and you have seen him.’ Philip said to him, ‘Lord, show us the Father, and that will be enough for us!’ Jesus answered, ‘I have been with you for such a long time, and still, do you not know me, Philip? Whoever has seen me has seen the Father! How can you say, “Show us the Father?” Do you not believe that I am in the Father, and that the Father is in me? The words that I tell you, I do not speak from myself, but the Father who lives in me accomplishes his works. Believe me that I am in the Father and that the Father is in me; or else believe on account of the works themselves. Amen, amen, I tell you; whoever believes in me will also accomplish the works that I accomplish and will do [even] greater works than these, because I am going to my Father. Whatever you will ask in my Name is what I will do, so that the Father may be glorified in the Son. If you will ask anything in my Name, I will accomplish it.’… Jesus answered him, ‘The one who loves me will keep my word; my Father will love and WE shall come to him and make a home^b in him.” John 14:6-14, 23

“Now, Father, glorify me with yourself with the glory I had with you before the world existed… Father, I desire that those whom you have given me would be with me where I am, so that they may see my glory which you have given me, for you loved me before the foundation of the world.” John 17:5, 24

“Thomas answered him, ‘My Lord and my God!’” John 20:28 – Cf. Ps. 35:23

Acts

“As they were stoning Stephen, he called in prayer, ‘Lord Jesus, receive my spirit!’^b Kneeling down, he cried out with a loud voice, ‘Lord, do not hold this sin against them!’ Having said this, he fell asleep.” Acts 7:59-60

^b This may be the first recorded instance of a prayer addressed directly to Jesus Christ as the Risen Lord. – Cf. Ps. 31:5; Eccl. 12:7

“As they went on the way, they arrived to [a place with] some water, and the eunuch said, ‘Behold, here is water! What is keeping me from being baptized?’ Philip said, ‘If you believe with all your heart, you may.’ The man answered, ‘I believe that Jesus Christ is the Son of God!’^c He commanded the chariot to stand still, and both Philip and the eunuch went down into the water, and Philip baptized him. When they came up out of the water, the Spirit of the Lord snatched Philip away. The eunuch did not see him any more and went on his way rejoicing.” Acts 8:35-39

“Now, a certain disciple named Ananias lived in Damascus. In a vision, the Lord said to him, ‘Ananias!’ Ananias answered, ‘Behold, it is me, Lord!’ The Lord said to him, ‘Arise, and go to the street which is called Straight, and inquire in the house of Judah^d for someone named Saul, a man of Tarsus. For behold, he is praying, and in a vision he has seen a man named Ananias coming in and laying his hands on him, so that he might receive his sight.’ But Ananias answered, ‘Lord, I have heard about this man from many, how much evil he has done to YOUR saints at Jerusalem. Here, he has authority from the chief priests to bind all those who call upon YOUR Name!’ But the Lord said to him, ‘Be on your way, for he is my chosen vessel to bear MY Name before nations and kings, and to the children of Israel. For I will show him how much he must suffer for MY Name’s sake.’ Ananias departed and entered into the house. Laying his hands on Saul, he said, ‘Brother Saul, the Lord who appeared to you on the road by which you came has sent me, so that you may receive your sight and be filled with the Holy Spirit!’ At once, something like scales fell from Saul’s^a eyes, and he received his sight. He arose and was baptized, and after taking some food, he was strengthened. After staying for several days with the disciples who were at Damascus, Saul immediately went in the synagogues to proclaim that Christ is the Son of God. All who heard him were amazed, and asked, “Is this not the man who did such damage in Jerusalem to those who called on THIS Name? And had he not come here intending to bring them bound before the chief priests?’” Acts 9:10-21 – Cf. Gen. 12:8; 21:33; Deut. 4:7; Pss. 99:6-8; 116:1-4, 13, 17; 145:18

“Therefore, keep watch over yourselves and over the flock among which the Holy Spirit has made you overseers! Be shepherds of the Church of the Lord^a and of God, which he has purchased with his own blood.^b” Acts 20:28

^a CT omits “of the Lord and”

^b CT reads “with his own blood [son]” – Cf. Ps. 74:1-2

Pauline Epistles

“What the law could not do, in that it was weak through the flesh, God has accomplished by sending his own Son in the likeness of sinful flesh and for sin. Thus he condemned sin in the flesh;… However, you are not in the flesh but in the spirit, since the Spirit of God dwells in you. But {surely} a anyone who does not have the Spirit of Christ does not belong to him. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. And so, brethren, we are not in debt to the flesh that we should live after the flesh. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, then you will live! As many as are led by the Spirit of God are children of God. You did not receive the spirit of bondage to [live in] fear again. Instead, you received the Spirit of adoption through which we cry, ‘Abba!^b Father!’ The Spirit himself^c testifies with our spirit that we are children of God; and if [we are] children, then [we are] heirs; heirs of God, and joint heirs with Christ; if indeed we suffer with him, so that we may also be glorified with him… He who did not spare his own Son but delivered him up for us all, how would he not also give us all things with him freely?” Romans 8:3, 9-17, 32

“From them are the fathers and Christ according to the flesh who is over all: God blessed forever.^b Amen.” Romans 9:5

^b Or “…flesh: God who is over all be blessed forever.” This doxology seems to apply to Christ (here called God), as is indicated by a similar structure in Romans 1:25 and 2 Corinthians 11:31.

“If you will confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. With the heart, one believes, resulting in righteousness; and with the mouth confession is made, resulting in salvation. As the Scripture says, ‘Whoever believes in him will not be disappointed.’^ij Indeed, there is no distinction between Jew and Greek because the same Lord is Lord of all, and he is generous^k to all who call on him. For, ‘Whoever will call on the Name of the Lord will be saved.’^l” Romans 10:9-13

^l Joel 2:32

“to the Church of God which is at Corinth. [You are] those who are sanctified in Christ Jesus, called to be saints, with all those who call upon the Name of our Lord Jesus Christ in every place, both theirs and ours: Grace to you and peace from God our Father AND the Lord Jesus Christ… And so, you lack no gift as you wait for the revelation of our Lord Jesus Christ; who will also confirm you until the end, blameless in the day of our Lord Jesus Christ. God is faithful, through whom you were called into the fellowship a of his Son Jesus Christ, our Lord.” 1 Corinthians 1:2-3, 7-9

“Yet, to us, there is one God the Father, from whom are all things; and we [are] for him; and one Lord Jesus Christ through whom are all things, and we live through him.” 1 Corinthians 8:6

“Now, I do not want you to be ignorant, brethren, that our forefathers were all under the cloud: all passed through the sea; and they were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink. They drank from a spiritual rock that followed them, and that rock was Christ… Therefore, my beloved, flee from idolatry. I speak [to you] as to people that have common sense. Judge what I say: The cup of blessing which we bless, is it not a sharing^c in the blood of Christ? The bread which we break, is not it a sharing^d in the body of Christ? Because there is one loaf of bread, we, who are many, are one body because we all partake of the one loaf of bread. Consider Israel according to the flesh: is it not true that those who eat the sacrifices participate in the altar? What am I saying then: that something sacrificed to idols is meaningful, a or that an idol is anything? [No], but I say that the things which the Gentiles sacrifice, they sacrifice to demons, not to God, and I do not want you to have fellowship with demons. You cannot drink from the cup of the Lord and also from the cup of demons. You cannot partake of the table of the Lord and of the table of demons as well. Or do we [want to] provoke the Lord to jealousy? Are we stronger than he?” 1 Corinthians 10:1-4, 14-22 – Cf. Deut. 32:4, 15-20, 30-31, 39; Mal. 1:6-14

“Therefore, I want you to understand that no one speaking by God’s Spirit can says, ‘Jesus is accursed.’ No one can say, ‘Jesus is Lord,’ except by the Holy Spirit. Now, there are various kinds of gifts, but it is the same Spirit. There are various kinds of service, and the same Lord. There are various kinds of works, but it is the same God who works all things in all.” 1 Corinthians 12:3-6

“If anyone does not love the Lord Jesus Christ, let him be accursed.^a Maranatha!^b May the grace of the Lord Jesus Christ be with you. My love is with you all in Christ Jesus. Amen.” 1 Corinthians 16:22-24

“But when the fullness of the time came, God sent forth his Son, born to a woman, born under the law, so that he might redeem those who were under the law and so that we might receive adoption as children. And because you are children, God has sent forth the Spirit^a of his Son into your hearts, crying, ‘Abba,^b Father!’ Now, you are no longer slaves, but children; and if [you are] children, then [you are] heirs of God through Christ.” Galatians 4:4-7

“May you also experience^a the exceeding greatness of his power toward us who believe, according to his power and might which he accomplished in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places. Yes, Christ now sits ABOVE ALL rule, authority, power, dominion, and EVERY NAME that can be named, not only in this age, but also in the age to come. God put ALL THINGS in subjection under his feet and granted him to be head over ALL THINGS for the sake of the Church, which is his body, the fullness of him^b who fills all in all.” Ephesians 1:19-23

“one Lord, one faith, one baptism… But grace has been granted to each one of us according to the measure of Christ’s gift. Therefore, God^a says, ‘When he ascended on high, he led captivity captive, and gave gifts to men.’^b Now, what does ‘he ascended’ mean, if not that he first descended into the lower parts of the earth? He who descended is the [same] one who also ascended FAR ABOVE all the heavens, so that he might fill all things.” Ephesians 4:5, 7-10 – Cf. Ps. 68:18; Jer. 23:23-24

“Let the following be in your mind, which was also in [the mind of] Christ Jesus. He who existed in the form^c of God did not consider equality with God as something to be taken by force.^d Instead, he emptied^e himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to [the point of] death, even death on the cross! Therefore, God highly exalted him, and gave him the Name which is above every name; so that at the Name of Jesus every knee should bow in heaven, on earth, and under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:5-11 – Cf. Pss. 97:9; 113:5; 148:13; Isa. 45:23

“He is the image^a of the invisible God, the firstborn^b of all creation. For in him, all things were created, in the heavens and on earth, things visible and invisible, thrones, dominions, principalities and powers; all things have been created through him, and for him. He is before all things, and in him all things hold together.^c He is the head of the body, the Church; [he is] the first cause, d the firstborn from the dead, so that in all [things] he might have the first place.^e For in him all the fullness was pleased to dwell, and through him to reconcile all things to himself, both earthly and heavenly, having made peace through the blood of his cross.” Colossians 1:13-20 – Cf. Neh. 9:6; Isa. 43:6-7, 20-21; 44:24

“Yes, I struggle so that their hearts may be comforted and for them to be united in love, obtaining the treasure that is in the full assurance of understanding, so that they may know the mystery of God the Father and of Christ.^a In him are hidden all the treasures of wisdom and knowledge!… Be careful not to let anyone rob you through philosophy and vain deceit, according to human tradition and the basic things of the world, and not after Christ. For in him all the fullness of deity dwells bodily, and in him who is the head of all principality and power, you are made full.” Colossians 2:2-3, 8-10

“I give thanks to Christ Jesus our Lord who has enabled me, because he has considered me faithful and has appointed me to [this] ministry,^e even though I used to be a blasphemer, a persecutor and disrespectful. Nevertheless, I obtained mercy because I did those things in ignorance and unbelief; and so the grace of our Lord overflowed [onto me along] with faith and love in Christ Jesus. This saying is faithful and worthy of all acceptance: that Christ Jesus came into the world to save sinners of whom I am the first.^a This is how I obtained mercy, so that in me as ‘the first,’ Jesus Christ might show all his patience as an example for those who would believe in him for eternal life. Now, to the eternal King, b immortal, invisible, to God who alone is wise, be honor and glory unto ages of ages.^c Amen.” 1 Timothy 1:12-17

“For God did not give us a spirit of fear, but of power, love, and self-control. Therefore, do not be ashamed to be a witness of our Lord or ashamed of me his prisoner. Share in my tribulations for the sake of the Good News, by the power of God. He saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal.^b This has now been revealed by the manifestation^c of our Savior Christ Jesus who abolished death and brought to light [both] life and immortality through the Good News. For this, I was appointed as a herald, apostle and teacher of the Gentiles. That is why I am suffering as I am! Yet I am not ashamed because I know him in whom I have believed and I am persuaded that he is able to protect^d what I have committed to him until that Day.” 2 Timothy 1:7-12

“Before God and the Lord Jesus Christ who will judge the living and the dead at HIS appearing and HIS Kingdom, I charge you… From now on, the crown of righteousness f is reserved for me, which the Lord, the righteous judge, will give me on that Day, and not only to me but also to all those who have loved HIS appearing… At my first defense, no one came to help me, but all left me. May it not be held against them! Still, the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and heard by all the Gentiles. I was delivered out of the mouth of the lion and the Lord will deliver me from every evil work and preserve me for HIS heavenly Kingdom. To HIM be the glory now and unto ages of ages! Amen… May the Lord Jesus Christ be with your spirit! Grace be with you. Amen.” 2 Timothy 4:1, 8, 16-18, 22

“waiting for the blessed hope: the appearing^b of the glory of our great God and Savior^c Jesus Christ. He gave himself for us in order to redeem us from all iniquity and to purify for himself a people for his own possession, zealous for good works.” Titus 2:13-14

^c This is the preferred liturgical expression. Some translations have “of our Great God and [of the] Savior Jesus Christ” which is also possible and consistent with the similar construction in 1:4. St. John Chrysostom makes explicit reference to this text to establish that Christ is indeed called theos (PNF Volume 13, p. 207).

Hebrews

“At the end of these days, he has spoken to us in his Son whom he has appointed heir of all things and through whom he [had] made the ages. His Son is the radiance of his glory, the exact counterpart a of his person,^b upholding all things by the word of his power.^c When he had by himself^d made purification for our sins,^e he sat down on the right hand of the Majesty on high, having become much better^f than the angels as the Name he has inherited^g is superior to theirs… Also, when he brings the firstborn into the world, God^j says: ‘Let all the angels of God express adoration to^k him.’^l… but of the Son he says: Your throne O God^c is unto ages of ages! The scepter of justice is the scepter of your Kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your companions.^d And: You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. They will perish, but you continue. They all will grow old as a garment,^e As a mantle, you will roll them up, and they will be changed; but you are the same. Your years will not fail.^f” Hebrews 1:2-4, 6, 8-12

^c There are instances where ho theos means “O God” (Heb. 10:7), which is why this verse can properly be translated as indicated. St. John Chrysostom does argue that the Son is called ho theos in this verse (PNF Vol. 14, p. 376). However, it should be noted that the most statistically and linguistically probable reading is “Your throne is God, is unto ages of ages.”

^e NT agrees with LXX against MT

^f Psalms 102:25-27

2 Peter

“Simon Peter, a servant a and apostle of Jesus Christ, to those who have obtained a precious faith like ours, with us, in the righteousness of our God and Savior^b Jesus Christ: May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord… Thus, you will be richly granted the entrance into the eternal Kingdom of our Lord and Savior Jesus Christ.” 2 Peter 1:1-2, 11

“If, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in it and overcome [by it], their last state has become worse than the first!” 2 Peter 2:20

“that you should remember the words which were spoken before by the holy prophets and the commandments of us who are the apostles of the Lord and Savior… Instead, grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory, both now and unto ages of ages. Amen.” 2 Peter 3:2, 18

Jude

“Indeed, there are certain men who have secretly crept in, people whose condemnation was announced long ago. They are ungodly men who turn the grace of our God into indecency, and they deny our only Master, God,^d and Lord, Jesus Christ… About these people, Enoch, the seventh from Adam, also prophesied, saying:^b Behold, the Lord is coming with ten thousands of his holy ones, to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the hard things which ungodly sinners have spoken against him… But you, beloved, keep on building yourselves up in your most holy faith, praying in the Holy Spirit. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ [that leads] to eternal life.” Jude 1:4, 15-16, 20-21

^d Other ancient manuscripts read “our only Master and Lord, Jesus Christ”

Revelation

“John, to the seven Churches that are in Asia [Minor]: May grace and peace be with you from God,^c [the one] who is^d and who was and who is to come; AND FROM the seven spirits^e who are before his throne; AND FROM Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, washed us from our sins by his blood, and made us to be a kingdom, priests^f to his God and Father; to him be the glory and the dominion unto the ages. Amen. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. It shall be so! Amen! ‘I am the Alpha and the Omega^g,^h’ says the Lord God,ⁱ ‘who is and who was and who is to come, the Almighty.’^J… I John, your brother and partner with you in oppression, in the Kingdom, and in perseverance in Christ Jesus, a was on the island called Patmos because of God’s Word and the testimony of Jesus Christ.^b I was in the Spirit on the Lord’s day^c and I heard behind me a loud voice, like a trumpet saying, ‘^d What you see, write [it] in a book and send [it] to the seven Churches;^e to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.’

“I turned around to see the voice that had spoken to me. Having done so, I saw seven golden lampstands,^f and among the seven g lampstands was someone like a son of man,^h clothed with a robe reaching down to his feet, and with a golden sashⁱ around his chest. His head and his hair were as white as white wool, like snow. His eyes were like a flame of fire. His feet were like fine brass, as if it had been refined in a furnace. His voice was like the voice of many waters. He had seven stars in his right hand and out of his mouth came a sharp two-edged sword. His face was like the sun shining at its brightest.

“When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, ‘Do not be afraid! I am the first and the last, and the Living one. I was dead, and behold, I am alive unto ages of ages!^j Amen;^k I have the keys of death and of hades.’” Revelation 1:4-18

^c CT and TR read “from the one” instead of “from God”

^d In Greek ho on which can also mean “the Existing One” (God’s name in Exodus 3:14) and which is placed in the halo in all the icons of Christ.

^e Sometimes capitalized as “Spirits” ‘’

^f TR reads “kings and priests” – Exodus 19:6; Isaias (Isaiah) 61:6

^g Greek ᾿Εgo εimi τo Α καὶ τo Ω

^h TR adds “the Beginning and the End”

ⁱ TR omits “God”

^j Greek ho `pantokrator

^d TR adds “I am the Alpha and the Omega, the First and the Last” – Cf. Isa. 6:1-5; 41:4; 44:6; 48:12; Ezek. 1:24-28; 8:1-4; 43:1-9; Dan. 7:9-10, 13-14; 10:1-6; Zech. 12:10

“To the angel of the Church in Thyatira, write: The Son of God, whose eyes are like a flame of fire, whose feet are like fine brass, says these things: ‘I know your works, your love, faith, service, patient endurance and I know that your last works are more abundant than the first ones. But I have this against you, that you tolerate the woman Jezebel who calls herself a prophetess. She seduces my servants by teaching them to commit sexual immorality and to eat things sacrificed to idols. I have given her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her into a bed [of pain] and I will throw those who commit adultery with her into great suffering, unless they repent of her works. I will kill her children with death and all the Churches will know that I am the one who searches the minds and hearts. I will render to each one of you according to your deeds.’” Revelation 2:18-23 – Cf. Jer. 17:10; 11:20; 29:23

“When he had taken the scroll, the four living creatures and the twenty-four presbyters fell down before the Lamb, each one having a harp and golden bowls full of incense, d which are the prayers of the saints. They sang a new song, saying: ‘You are worthy to take the book, and to open its seals: because you were slain, and redeemed e us for God with your blood, out of every tribe, language, people, and nation. You have made us kings and priests to our God, and they^f will reign on g earth.’ I saw and I heard something like the voice of many angels around the throne, the living creatures and the presbyters. The number of those speaking was ten thousands h of ten thousands, and thousands of thousands. They were saying with a loud voice: ‘Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and blessing!’ I heard EVERY CREATURE in heaven, on earth, under the earth, on the sea, and EVERYTHING IN THEM, saying: ‘To him who sits on the throne and to the Lamb be the blessing, the honor, the glory, and the dominion, unto ages of ages!’ The four living creatures said, ‘Amen!’, and the twenty-four presbyters fell down and expressed adoration.^ij” Revelation 5:8-14

^I proskuneo can also be translated “worship (in the broad sense),” “venerate,” “fall down in reverence,” “do obeisance” (see NT introduction regarding proskuneo)

^J TR adds “to the one living unto ages of ages”

“After these things I looked, and behold, there was a great multitude which no one could number, out of every nation and of all tribes, peoples, and languages. They were standing before the throne and before the Lamb, dressed in white robes and holding palm branches in their hands. They cried with a loud voice, saying: ‘Salvation [belongs] to our God who sits on the throne and to the Lamb!’ All the angels were standing around the throne, along with the presbyters and the four living creatures. They fell on their faces before his throne and expressed adoration to^b God, saying: ‘Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God unto ages of ages! Amen.’ Then one of the presbyters spoke and asked me, ‘Who are these who are arrayed in white robes, and where did they come from?’ I told him, ‘My lord, you know!’^c He said to me, ‘These are those who have come out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb. Therefore, they are before the throne of God and they offer divine service d to him day and night in his sanctuary. He who sits on the throne will tabernacle e with them. They will never be hungry or thirsty any more. Neither heat not sun will ever scorch them, because the Lamb who is in the midst of the throne is their shepherd. He leads them to the springs of the waters of life f and God will wipe away every tear from their eyes.”” Revelation 7:9-17

“The angel g said to me, ‘These words are faithful and true! The Lord God of the spirits^h of the prophets sent HIS angel to show to his servantsⁱ the things which must happen soon. “Behold, I come quickly! Blessed is the one who keeps the words of the prophecy of this book.”’… ‘Behold, I come quickly! My reward is with me, to repay to each one according to his work. I am the Alpha and the Omega, the First and the Last, the Beginning and the End!^d Blessed are those who observe^e his commandments,^f so that they may have access^g to the tree of life and may enter into the city through the gates. But outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. I, Jesus, have sent MY angel to attest these things to you for the Churches. I am the root and the offspring of David; the Bright and Morning Star!’^h… He who attests these things says, ‘Yes, I come quickly!’ Amen! Yes, come, Lord Jesus! The grace of the Lord Jesus Christ be with all the saints. Amen.” Revelation 22:6-7, 12-16, 20-21

FURTHER READING

N.T. WRIGHT’S NT TRANSLATION

COURTESY OF CATHOLIC APOLOGIST WILLIAM ALBRECHT

Contrary to the assertions of certain Protestant apologists, Athanasius did quote from the deutero-canonical writings as inspired Scripture, often citing them along with the proto-canonical books without making any distinction between them. In this post I will share several examples from Athanasius’ writings to substantiate this fact. All emphasis will be mine.

“[T]he sacred writers to whom the Son has revealed Him, have given us a certain image from things visible, saying, ‘Who is the brightness of His glory, and the Expression of His Person;’ [Heb 1:3] and again, ‘For with Thee is the well of life, and in Thy light shall we see lights;’ [Ps 36:9] and when the Word chides lsrael, He says, ‘Thou hast forsaken the Fountain of wisdom’ [Baruch 3:12]; and this Fountain it is which says, ‘They have forsaken Me the Fountain of living waters’ [Jer 2:13].” (St. Athanasius, Defense of the Nicene Faith, 2:12, A.D. 351)

“[F]or it is written of the other, ‘The foolish person will speak foolishness’ [Is 32:6 LXX]; but of these, ‘Ask counsel of all that are wise‘ [Tobit 4:18].” (St. Athanasius, Defense before Constantius, 17, A.D. 357)

“And where the sacred writers say, Who exists before the ages,’ and ‘By whom He made the ages,'[Heb 1:2] they thereby as clearly preach the eternal and everlasting being of the Son, even while they are designating God Himself. Thus, if Isaiah says, ‘The Everlasting God, the Creator of the ends of the earth‘ [Is 40:28]; and Susanna said, ‘O Everlasting God’ [Daniel 13:42-Susanna]; and Baruch wrote, ‘I will cry unto the Everlasting in my days,’ and shortly after, ‘My hope is in the Everlasting, that He will save you, and joy is come unto me from the Holy One’ [Baruch 4:20,22;].” (St. Athanasius, Discourses Against the Arians, 1:4, A.D. 362)

“[I]t is written that ‘all things were made through the Word,’ and ‘without Him was not made one thing,’ [John 1:3] and again, ‘One Lord Jesus, through whom are all things’ [1 Cor 8:9], and ‘in Him all things consist’ [Col 1:17], it is very plain that the Son cannot be a work, but He is the Hand of God and the Wisdom. This knowing, the martyrs in Babylon, Ananias, Azarias, and Misael, arraign the Arian irreligion. For when they say, ‘O all

ye works of the Lord, bless ye the Lord‘ [Daniel 3:57-Three Youths].” (St. Athanasius, Discourses Against the Arians, 2:71, A.D. 362)

“But if this too fails to persuade them, let them tell us themselves, whether there is any wisdom in the creatures or not? If not how is it that the Apostle complains, ‘For after that in the Wisdom of God the world by wisdom knew not God?'[1 Cor 1:21] or how is it if there is no wisdom, that a ‘multitude of wise men’ [Wisdom 6:24] are found in Scripture? for ‘a wise man fears and departs from evil’ [Prov 14:16]; and ‘through wisdom is a house built’ [Prov 24]; and the Preacher says, ‘A man’s wisdom makes his face to shine;’ and he blames those who are headstrong thus, ‘Say not thou, what is the cause that the former days were better than these? for thou dost not inquire in wisdom concerning this’ [Eccl 8:1,7:10]. But if, as the Son of Sirach says, ‘He poured her out upon all His works; she is with all flesh according to His gift, and He hath given her to them that love Him,‘ [Sirach 1:8,9].” (St. Athanasius, Discourses Against the Arians, 2:79, A.D. 362)

“Daniel said to Astyages, ‘I do not worship idols made with hands, but the Living God, who hath created the heaven and the earth, and hath sovereignty over all flesh;‘ [Daniel 14:5-Bel & the Dragon].” (St.Athanasius, Discourses Against the Arians, 3:30, A.D. 362)

“There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament…

“But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple. (St. Athanasius, Festal Letter, 39:4, 7, A.D. 367)

“Well, then, they who do not read the Scriptures in this way, that is to say, who do not chant the divine Songs intelligently but simply please themselves, most surely are to blame, for a hymn of praise is not suitable on the lips of a sinner… [Sirach 15:9] (Note: St. Athanasius continues using the deuterocanonical texts as Sacred Scripture even after his 39^th Festal Letter)(St. Athanasius XXIX Letter to Marcellinus, A.D. 370)

“Since, however, after all his severe sufferings, after his retirement into Gaul, after his sojourn in a foreign and far distant country in the place of his own, after his narrow escape from death through their calumnies, but thanks to the clemency of the Emperor,- -distress which would have satisfied even the most cruel enemy,– they are still insensible to shame, are again acting insolently against the Church and Athanasius; and from indignation at his deliverance venture on still more atrocious schemes against him, and are ready with an accusation, fearless of the words in holy Scripture, ‘A false witness shall not be unpunished’; [Proverbs 19:5] and, ‘The mouth that belieth slayeth the soul;’ (Wisdom 1:11) we therefore are unable longer to hold our peace, being amazed at their wickedness and at the insatiable love of contention displayed in their intrigues.” (Athanasius the Great: Defence Against the Arians, 3 (A.D. 362), in NPNF2, IV:101)

“Let us not fulfill these days like those that mourn but, by enjoying spiritual food, let us seek to silence our fleshly lusts (Ex. 15:1). For by these means we shall have strength to overcome our adversaries, like blessed Judith (Judith 13:8), when having first exercised herself in fastings and prayers, she overcame the enemies, and killed Olophernes. And blessed Esther, when destruction was about to come on all her race, and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the ruin of her people into safety (Esther 4:16)” (Athanasius the Great: Letter 4, 2 (A.D. 333), in NPNF2, IV:516)

“The Spirit also, who is in him, commands, saying, ‘Offer unto God the sacrifice of praise, and pay to the Lord thy vows. Offer the sacrifice of righteousness, and put your trust in the Lord (Sir. 18:17).‘” (Athanasius the Great: Letter 19, 5 (A.D. 333), in NPNF2, IV:546)

“But this wearied them, for they were not anxious to understand, ‘for had they known, they would not have crucified the Lord of glory (1 Cor. 2:8).’ And what their end is, the prophet foretold, crying, ‘Woe unto their soul, for they have devised an evil thought, saying, let us bind the just man, because he is not pleasing to us’(Wis. 2:12). The end of such abandonment as this can be nothing but error, as the Lord, when reproving them, saith, ‘Ye do err, not knowing the Scriptures (Mt. 22:29).’” (Athanasius the Great: Letter 19:5 (A.D. 347), in NPNF2, IV:546)

“According as the wisdom of God testifies beforehand when it says, ‘The devising of idols was the beginning of fornication.’ (Wis. 14:12)”(Against the Heathen, 9 (A.D. 347), in NPNF2, IV:9)

FURTHER READING

Athanasius’ Biblical Canon

The Old Testament of the Early Church