The Deity of Jesus Christ

by Michael Bremmer

“But who do YOU say that I am?” (Jesus Christ)

This question, asked by Christ of His disciples, not only will determine the eternal destiny of His disciples, but will also, depending on our answer, determine ours. For the Scriptures plainly tell us that whoever trust in Christ will have eternal life. The question before us, as with the disciples, is “Who do YOU say that Christ is?”

There are only two positions one can take. Jesus Christ is either God incarnate, or a created being. If He is God, yet we deny this and believe He is merely a created being, then we have not trusted the Christ of Scripture and are condemned already (). But if He is merely a created being and we worship Him as true God, then we have committed idolatry, failed to trust in the Christ of Scripture, and are condemned. How we answer this question, therefore, will forever determine our eternal destiny — either in heaven with God, or in Hell with Satan and his demons.

This article’s premise is that the Scriptures teach clearly, plainly, and unambiguously, that Jesus Christ is God; and that those who reject His divinity reject Him, and will be condemned.

SCRIPTURE PROOF OF THE DEITY OF CHRIST

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God” (). What could be clearer? John describes Jesus as both God and eternal, and existing with God. John here affirms both the deity of Christ and the Trinity. Walter Martin, in his classic, The Kingdom of the Cults, writes concerning the Jehovah’s Witnesses deceptive translation of :

“Contrary to the translations of The Emphatic Diaglott and the New World Translation of the Holy Scriptures, the Greek grammatical construction leaves no doubt whatsoever that this is the only possible rendering of the text. The subject of the sentence is Word (logos), the verb, was. There can be no direct object following was since according to grammatical usage intransitive verbs take no objects but take instead predicate nominatives which refer back to the subject, in this case, Word (logos). In fact, the late New Testament Greek scholar, Colwell, formulated a rule which clearly states that a definite predicate nominative (in this case, theos — God) never takes an article when it precedes the verb (was) as we find in . It is therefore easy to see that no article is needed for theos (God) and to translate it a ‘god’ is both incorrect grammar and poor Greek since theos is the predicate nominative of was in the third sentence-clause of the verse and must refer back to the subject, Word (logos). Christ, then, if He is the ‘Word made flesh’ () can be no one else except God unless the Greek text and consequently God’s Word be denied.

Jehovah’s Witnesses in their New World Translation of the Christian Greek Scriptures, on the appendix pages 773-77, attempt to discredit the Greek text on this point, for they realize that if Jesus and Jehovah are ‘One’ in nature, their theology cannot stand since they deny the unity of nature. The refutation of their arguments on this point is conclusive.

The claim is that since the definite article is used with theon in c and not with theos in d, therefore the omission is designed to show a difference; the alleged difference being that in the first case the One True God (Jehovah) is meant, while in the second ‘a god,’ other than, and inferior to, the first is meant, this latter ‘god’ being Jesus Christ.

On page 776b the claim is made that the rendering ‘a god’ is correct because ‘… all the doctrine of sacred Scriptures bears out the correctness of this rendering.’ This remark focuses attention on the fact that the whole problem involved goes far beyond this text. Scripture does in fact teach the full and equal Deity of Christ. Why then is so much made of this one verse? It is probably because of the surprise effect derived from the show of pseudo scholarship in the use of a familiar text. Omission of the article with theos does not mean that ‘a god’ other than the one true God is meant. Let one examine these passages where the article is not used with theos and see if the rendering ‘a god’ makes sense: ; ; ; ; , ; and many, many more. The ‘a god’ contention proves too weak and is inconsistent. To be consistent in this rendering of ‘a god,’ Jehovah’s Witnesses would have to translate every instance where the article is absent as a god (nominative), of a god (genitive), to or for a god (dative), etc. This they do not do in ; ; ; , etc. (See the New World Translation of the Holy Scriptures and The Emphatic Diaglott at above mentioned references.)

You cannot honestly render theos ‘a god’ In , and then theou ‘of God’ (Jehovah), in , ; , etc., when theou is the genitive case of the same noun (second declension), without an article and must be rendered (following Jehovah’s Witnesses’ argument) ‘of a god’ not ‘of God’ as both The Emphatic Diaglott and New World Translation of the Holy Scriptures put it. We could list at great length, but suggest consultation of the Greek New Testament by either D. Erwin Nestle or Westcott & Hort, in conjunction with The Elements of Greek by Francis Kingsley Ball (New York: Macmillian, 1948, pp. 7, 14) on noun endings, etc. So then if Jehovah’s Witnesses must persist in this fallacious ‘a god’ rendition they can at least be consistent, which they are not, and render every instance where the article is absent in the same manner. The truth of the matter is this, that Jehovah’s Witnesses use and remove the articular emphasis whenever and wherever it suits their fancy regardless of grammatical laws to the contrary. In a translation as important as God’s Word, every law must be observed. Jehovah’s Witnesses have not been consistent in their observances of those laws.

The writers of the claim have exhibited another trait common to Jehovah’s Witnesses, that of half quoting or misquoting a recognized authority to bolster their ungrammatical renditions. On page 776 of the appendix to the New World Translation of the Christian Greek Scriptures when quoting Dr. Robertson’s words, ‘among the ancient writers ho theos was used of the god of absolute religion in distinction from the mythological gods,’ they fail to note that in the second sentence following, Dr. Robertson says, ‘In the New Testament, however, while we have pros ton theon () it is far more common to find simply theos, especially in the Epistles.’

In other words, the writers of the New Testament frequently do not use the article with theos and yet the meaning is perfectly clear in the context, namely that the One True God is intended. Let one examine the following references where in successive verses and even in the same sentence the article is used with one occurrence of theos and not with another form, and it will be absolutely clear that no such drastic inferences can be drawn from John’s usage in (; ; ; ; , etc.).

The doctrine of the article is important in Greek; it is not used indiscriminately. But we are not qualified to be sure in all cases what is intended. Dr. Robertson is careful to note that it is only of recent years that a really scientific study of the article has been made (p. 755, A. T. Robertson). The facts are not all known and no such drastic conclusion, as the writers of the appendix note, should he dogmatically affirmed.

It is nonsense to say that a simple noun can be rendered ‘divine,’ and that one without the article conveys merely the idea of quality (pp. 773- 774, appendix to the New World Translation of the Christian Greek Scriptures). The authors of this note themselves later render the same noun theos as ‘a god’ not as ‘a quality.’ This is a self-contradiction in the context.

In conclusion, the position of the writers of this note is made clear at page 774 of the appendix to the New World Translation. of the Christian Greek Scriptures; according to them it is ‘unreasonable’ that the Word (Christ) should be the God with whom He was (). Their own manifestly erring reason is made the criterion for determining Scriptural truth. One need only note the obvious misuse in their quotation from Dana and Mantey (the New World Translation of the Christian. Greek Scriptures, pp. 774-775). Mantey clearly means that the Word was Deity in accord with the overwhelming testimony of Scripture, but the writers have dragged in the interpretation ‘a god’ to suit their own purpose, which purpose is the denial of Christ’s Deity, and as a result a denial of the Word of God. The late Dr. Mantey publicly stated that he was quoted out of` context and he personally wrote the Watchtower, declaring ‘there is no statement in our grammar that was ever meant to imply that ‘a god’ was a permissible translation in :1 and it is neither scholarly nor reasonable to translate The Word was a god’ (Michael Van Buskirk, The Scholastic Dishonesty of the Watchtower, P.O. Box 2067, Costa Mesa, CA 92626: CARIS, 1976, p. 11).” (The Kingdom of the Cults, P. 85-87)

“Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (). The apostle John wrote his gospel with the expressed intention of convincing his readers to believe in Jesus Christ. Part of this belief is that Jesus Christ is the Son of God. On the phrase “Son of God” James Buswell writes: “Christ is called ‘Son of God’ scores of times in the New Testament. I take the key passage on this subject to be , On this account rather the Judeans sought to kill him because he called himself equal with God (). In Jewish usage the term ‘son of …’ did not generally imply any subordination, but rather equality and identity of nature. Thus Bar Kochba, who led the Jewish revolt 132-135 A. D. in the reign of Hadrian, was called by a name which means ‘Son of the star.’ It is supposed that he took this name to identify himself as the very star predicted in . The name Son of Consolation () doubtless means ‘The Consoler.’ ‘Sons of Thunder’ () probably means ‘Thunderous Men.’ ‘Son of Man’ especially as applied to Christ in and constantly in the New Testament, essentially means ‘The Representative of Man.’ Thus for Christ to say, ‘I am the Son of God’ () was understood by His contemporaries as identifying Himself as God, equal with the Father, in an unqualified sense” (Systematic Theology, p. 105).

The expression “Son of God” is used in the NT as a description of Christ’s deity. For example, in Jesus says, “My Father is working until now and I Myself am working. For this cause therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath but also was call God His own Father, making Himself equal with God.” The Jews understood that to be God’s Son was to be equal to God. Notice Jesus does not correct their reasoning, but presents a stunning defense of His claim in . Likewise, in 9 there occurs a similar situation where the Jews to whom Jesus speaks with understand His claim to be the Son of God as a direct claim to deity, and, as before, Jesus does not try to correct their reasoning, but again presents a defense of His claim.

“No man has seen God at any time; the only begotten God who is in the bosom of the Father, He was explained Him” (). While this verse is one of the best proofs of Christ’s deity, it is not without exegetical difficulties. First, some translations read: “Only begotten Son,” or “one and only son” as in the King James, the New King James, the Revised Version, New English Bible, and the Living Bible. The difference is due to variations in the manuscripts, some having monogenes huios (only Son) and other manuscripts having monogenes theos (only God). Variances in the manuscripts are common and most are easily solved. The textual evidence for monogenes theos (P75, P66, Sinaiticus, Vaticanus, and others) is far greater than for monogenes huios, and Scribes were more likely to change “begotten God” to “begotten Son” rather than visa-versa. The second problem with this verse is the word “begotten.” The term “only begotten” has caused much confusion thanks in no small part to the heretical teachings of the Jehovah’s Witnesses. They use the term in an attempt to prove that Jesus Christ is only a created being. In the Greek, however, the word does not lend it self very easily to such an interpretation. Monogenes in the Greek means, “Unique, one of a kind, one and only,” (WSD 995) “Unique (in kind) of something that is the only example of its category.” (A & G, p. 527) “Single of its kind” (Thayer, p. 417). The writings of an early Church father, Clement of Rome, (95 A.D.) furnishes an excellent example of this usage:

“Let us consider the marvelous sign which is seen in the regions of the east, that is, the parts of Arabia. There is a bird, which is name the Phoenix. This, being the only one of its kind liveth for five hundred years” (1 Clement 25:3).

The phrase “only one of its kind” is the translation of the same Greek word monogenes. When John refers to Jesus as monogenes, he means nothing more than one and only, perhaps even as a title. We are therefore to understand to mean: “The only one, God, who is in the bosom of the Father, He has explained Him.”

“Thomas answered Him and said, ‘My Lord and my God’ ” (). Some vainly argue that Thomas became too emotional and blurted out something incorrect. Notice, however, that Jesus does not attempt to correct this supposed slip of the tongue, but says to Thomas, “Because you have seen Me, have you believed? Blessed are those who did not see, and yet believe.”

“These things Isaiah said because he saw His glory, and spoke of Him” (). Since the immediate context makes Jesus the antecedent of the pronouns His and Him (vs. 36 and 37) one must ask, When did Isaiah see the Glory of Jesus? The answer is in , for this is from where the apostle John quotes. is a vision of Jehovah on His throne!

“Looking for the blessed hope and appearing of the glory of our great God and Savior Jesus Christ” (). “The Granville Sharpe rule of Greek grammar states that when two nouns are join by kai (and) and the first noun has the article and the second does not, then the two nouns refer to the same thing, Hence, great God and Savior’ both refer to Christ Jesus.” (The Moody Handbook of Theology, p. 225).

“And He is the image of the invisible God, the first born of all creation. For by Him all things were created, both in the heavens and on the earth, visible, and invisible, whether thrones or dominions or rulers or authorities — all things have been created by Him and for Him. And He is before all things, and in Him all things hold together” (). are part of a larger section that runs to , and is a magnificent description of our Lord Jesus Christ. This passage may be an example of an early Christian hymn of praise as F. F. Bruce and many others suggest. The word image is the Greek word eikon and Paul uses it not merely to state the revelatory nature of the incarnation, but also to state who Christ is. F. F. Bruce remarks: “To say that Christ is the image of God is to say that in Him the nature and being of God has been perfectly revealed — that in Him the invisible has become visible.” (NCNT, p. 57-58) “First born” does not mean that Jesus was created since the passage states “by Him all things were created” and that He is “before all things,” signifying that Jesus Christ is eternal; therefore, He cannot be part of creation. In this context, first born means that Christ is the heir () of creation — creation exists for Him.

“Who, although He existed in the form of God, did not regard equality with God a thing to be grasped” (). The English word “form” (Gk. morphe) is misleading because it gives the impression that Jesus is not of the same essence as God, or that Jesus is somehow a lesser, or subordinate deity. However, the Greek word morphe denotes, “The set of genuine characteristics which constitutes a thing what it is. It denotes the genuine nature of a thing” (Christian Theology, p.325). “Morphe means the essential attributes as shown by form. In His pre-incarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the Deity of Christ” (Robertson, vol. 4, p..444). “[Morphe] always signifies a form which truly and fully expresses the being which underlies it” (MM, p. 417). The NIV, therefore, appropriately translates this verse, “Who being in the very nature God.” What Paul goes on to say supports this view: “did not regard equality with God a thing,” or lit., “the being equal with God” (Robertson). The definite article “to” in the phrase “to einai isa theo” “implies that the second expression [ the being equal with God’] is closely connected with the first [ He existed in the form of God’], for the function of the definite article here is to point back to something already mention” (Word Biblical Commentary, vol. 43, p.84). “Equal” is the Greek word “isos” and means “equal in number, size, quality … equal with someone” (A & G, p. 381).

“And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power” ().

“But of the Son He says, Thy throne, O God, is forever and ever, and the righteous scepter is the scepter of His Kingdom. Thou Hast loved righteousness and hated lawlessness; Therefore God, Thy God hath anointed Thee …” (a).

“For in Him all the fullness of Deity dwells in bodily form” (). A perfect description of our Lord Jesus Christ, who is God-man.

“I and the Father are one. The Jews took up stones again to stone Him” (). The Word “one” in the Greek is the neuter “hen” meaning one in essence (Robertson, 5.186-87). That this is Jesus intended meaning is clear by the reaction of the Jews. Jesus is not saying He is one with God in purpose for this is hardly blasphemy and deserving death by stoning. Moreover, it cannot be reasonably maintained that the Jews merely misunderstood Jesus. Otherwise, Jesus surely would have clarified the misunderstanding, yet, rather then clarifying this supposed misunderstanding, Jesus responds by vindicating what He said (10:32). Note also “are” in the Greek is plural, lit., “I and the Father one we are.” They are one in essence, yet separate persons.

And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace'” ().

“Jesus said to him, ‘Have I been so long with you, and yet you have not come to know Me, Phillip? He who has seen Me has seen the Father; how do you say, show us the father?'” () Philip’s desire to see the Father triggered Jesus’ gentle rebuke. Jesus says in that to know Him and to see Him is the same as knowing and seeing the Father. To this Philip says, “Lord show us the Father.” Now, what mere man or created being, can say, “Knowing me and seeing me is the same as knowing and seeing God! This verse, perhaps more than any other, makes clear that Jesus was either who He claimed to be — God, or that He was insane. Note also that Jesus does not say He is the Father. Nowhere in Scripture does Jesus say He is the Father.

“Behold, the virgin shall be with Child, and shall bear a Son, and they shall call His name Immanuel,’ which translated means, God with us'” ().

“Jesus said to them , ‘Truly, truly I say, before Abraham was born, I Am.’ Therefore the Jews picked up stones to throw at Him” (). The phrase “I Am” is also found in , where God instructs Moses to go to the Pharaoh to bring the Israelites out of Egypt. Moses replied to God, “Behold, I am going to the Sons of Israel, and I shall say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘ What is His name?’ What shall I say to them? And God said to Moses, ‘I Am who I Am’; and He said, ‘Thus you shall say to the Sons of Israel, I Am has sent you.'” When Jesus uses the same phrase, “I Am” it is nothing less than a clear and concise declaration of His deity. While Arians like the Jehovah’s Witnesses refuse to believe that this is what Jesus was claiming, the Jews did and again they try to stone Him for His supposedly blasphemous statement.

“Thus says the LORD (Jehovah), the King of Israel and His Redeemer, the LORD (Jehovah) of Hosts: I am the first and the last and there is no God besides Me (). The “Redeemer, the LORD (Jehovah) of Host,” and “the First and the Last” are Old Testament references to Jesus Christ. makes this clear: “And when I saw Him I fell at His feet as a dead man. And He laid His right hand upon me saying, Do not be afraid; I am the First and the Last, and the living One; and I was dead, and behold, I am alive forevermore …” (). For those who content that the “First and the Last” is a title belonging to Jehovah God and not to Christ, I must ask the question, When did Jehovah God die and come alive again? For plainly identifies the First and the Last as Jehovah, and plainly says that the First and the Last died and rose again! The answer is obvious: Jesus Christ, who is truly God, the First and the Last, who is truly man, He died and rose again on the third day according to the Scriptures. Moreover, in the First and the last, who is Christ, is also called the Alpha and Omega. In , we have a further description of the Alpha and Omega: “I am the Alpha and Omega,’ says the Lord God, Who is and who was and who is to come, the Almighty” (). Almighty with a capital “G”!

“But He kept silent, and made no answer. Again the High Priest was questioning Him, and saying to Him, Are you the Christ, the Son of God of the blessed One?’ And Jesus said, I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of Heaven.’ And tearing his clothes the high priest said, What further need do we have of witnesses? You heard the blasphemy; how does it seem to you?’ And they all condemned Him to be deserving of death” (). Clearly, those sitting in judgment of Jesus understood Jesus claimed equality with God. But because they saw Him only as a mere man, they considered his statement blasphemy.

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit” (). B.B. Warfield comments:

“The peculiarly pregnant employment here of the terms ‘Son’ and ‘Father’ over against one another is explained to us in the other utterance (). It is the resurrected Lord’s commission to His disciples. Claiming for Himself all authority in heaven and on earth — which implies the possession of omnipotence — and promising to be with His followers always, even to the end of the world’ which adds the implications of omnipresence and omniscience — He commands them to baptize their converts in the name of the Father and of the Son and of the Holy Ghost.’ The precise form of the formula must be carefully observed. It does not read: In the names’ (plural) — as if there were three beings enumerated, each with its distinguishing name. Nor yet: In the name of the Father, Son and Holy Ghost,’ as if there were one person, going by a threefold name. It reads: In the name (singular) of the Father, and of the (article repeated) Son, and of the (article repeated) Holy Ghost,’ carefully distinguishing three persons, though uniting them all under one name. The name of God was to the Jews Jehovah, and to name the name of Jehovah upon them was to make them His. What Jesus did in this great injunction was to command His followers to name the name of God upon their converts, and to announce the name of God which is to be named on their converts in the threefold enumeration of ‘the Father’ and ‘the Son’ and ‘ the Holy Ghost.’ As it is unquestionable that He intended Himself by the Son,’ He here places Himself by the side of the Father and the Spirit, as together with them constituting the one God. It is, of course, the Trinity which He is describing; and that is as much as to say that He announces Himself as one of the persons of the Trinity. This is what Jesus, as reported by the synoptics, understood Himself to be” (Biblical Doctrines, p. 204-205).

John the Baptist, when asked who he was, said, “I am a voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said” (). By “Lord” it must be admitted that John the Baptist was referring to Jesus Christ. And although many try to twist the meaning of kurios, “Lord,” it clearly refers to Christ’s Deity. For the passage John quotes in Isaiah reads: “A voice is calling, Clear the way for Lord in the wilderness; Make smooth in the desert a highway for our God” ().

“But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were crying out in the temple and saying: ‘Hosanna to the Son of David,’ they became indignant, and said to Him, ‘ Do you hear what these are saying?’ And Jesus said to them, ‘Yes; have you never read, ‘Out of the mouth of infants and nursing babes Thou Hast prepared praise for Thyself ‘” (). The scribes and chief priest were upset that the children were praising Jesus as the Messiah, and they expected Jesus to silence them. But rather then silencing the praise of the children, He quotes to them applying the Psalm to Himself. That Jesus was claiming to be God, and worthy of the praise, could not be any clearer.

The Scripture presupposes that Jesus Christ is God, therefore, Scripture abounds with numerous implicit expressions of Christ’s deity. By implicit I mean that while the subject matter of a particular passage of Scripture may not be Christ’s deity, it is nevertheless understood; and if His deity is not understood, then the passage becomes ridiculous and unbelievable. I will cite only a few examples, but the reader is encouraged to search out other examples. (These examples are from The Divine Glory of Christ)

“He who loves who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me” (. See also ). If Jesus is a mere man, if he is nothing more than a created being, then these are the words of demented lunatic. They are the words of another Jim Jones or David Koresh. What right does any religious “teacher” have to demand that his followers love him more than their parents or children? This is absurd! Those who would have us believe that Jesus was a good teacher, but not God, are foolish for this “good” teacher demanded that His followers love Him more than their own family. Yet, if this good teacher is more than just a man, if He is God incarnate, as the Scriptures clearly teach, then this passage makes sense, since only God can demand unconditional allegiance.

“Simon, I have something to say to you” (). As was Jesus custom, He accepted a dinner invitation from a Pharisee, and during this affair a woman who the Scriptures describe as a sinner came to Jesus and with her tears washed Jesus’ feet. Simon, the Pharisee who invited Jesus, thought to himself that if Jesus was truly a Prophet, then He would surely have known what sort of woman this was touching Him. Jesus, knowing what Simon was thinking, turns to him and says, “Simon, I have something to say to you.” Jesus then tells Simon a parable about a money lender who lent money to two individuals, one 500 denarii the other 50. When both debtors were unable to pay off their loans, the lender forgave both debtors. “Which of them,” Jesus asks Simon, “Would love the money lender more?” Simon perceptively answers, “I suppose the one who owed the more.” Jesus then applies His parable. Jesus says to Simon, “I entered your house . . .” Jesus sets himself up as the money lender of the parable and Simon and the woman the two debtors. Jesus says to the woman, who represented the debtor owing the 500 denarii, “Your sins are forgiven.” The point is, only the one owed the debt can forgive that debt. Only God can forgive sin, since sin is a debt against God. The only way the parable and the following events make sense is if Jesus Christ is truly God and therefore able to forgive sin.

“For the love of Christ constrains us, having concluded this, that one died for all, therefore all died; And He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf” (). The Scriptures declare that we are to only worship God. If one is to live for Christ, as the apostle Paul instructed, and Jesus is not God, then what does one worship God with? What more can the creature do then to live for the Creator? What higher or more majestic from of worship is there other then what Paul says: “For me to live is Christ and to die is gain”? If Christ is not God, then Paul is an idolater. John Stott has well said: “Nobody can call himself a Christian who does not worship Jesus. To worship Him, if he were not God, is idolatry; to withhold worship from Him, if He is, is apostasy.”
OBJECTIONS

There are a few verses that those who deny the deity of our Lord like to use to prove their heretical belief. And indeed few they are. That these verses do cause a difficulty for those who hold to he orthodox belief of Christ deity we do not deny. But given the substantial amount of proof for Christ’s deity, it is reasonable, and correct, to interpret these few verses in light of the vast revelation given concerning the Deity of Christ. So, when someone says, “Well, if Jesus was God how come more at this link: https://www.gospeloutreach.net/jcdeity.html

18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

“Blessed are the peacemakers, for they shall be called sons of God.

Matthew 6:24

24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. (ESV)

35 And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.

Luke 1:78

78 because of the tender mercy of our God,
whereby the sunrise shall visit us from on high

Luke 2:40

40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him. (ESV)

There was a man sent from God, whose name was John.

John 1:12-13

12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

John 1:18

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

John 3:2

This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”

John 3:21

21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

John 9:16

16 Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them.

John 9:33

33 If this man were not from God, he could do nothing.” (ESV)

To all those in Rome who are loved by God and called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Romans 1:17-18

17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. (ESV)

30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,

1 Corinthians 15:10

10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. (ESV)

11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:13

13 for it is God who works in you, both to will and to work for his good pleasure. (ESV)

1:1 Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, (ESV)

“Blessed are the peacemakers, for they shall be called sons of God.

Matthew 6:24

24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. (ESV)

35 And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.

Luke 1:78

78 because of the tender mercy of our God,
whereby the sunrise shall visit us from on high (ESV)

There was a man sent from God, whose name was John.

John 1:12-13

12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

John 1:18

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

To all those in Rome who are loved by God and called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Romans 1:17

17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

“Blessed are the peacemakers, for they shall be called sons of God. (ESV)

35 And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.

Luke 1:78

78 because of the tender mercy of our God,
whereby the sunrise shall visit us from on high (ESV)

There was a man sent from God, whose name was John. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. (ESV)

And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But he answered, “It is written,

“‘Man shall not live by bread alone,
but by every word that comes from the mouth of God.’”

Matthew 12:28

28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. (ESV)

37 But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 38 Now he is not God of the dead, but of the living, for all live to him.” (ESV)

This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”

John 13:3

Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, (ESV)

29 But Peter and the apostles answered, “We must obey God rather than men. 30 The God of our fathers raised Jesus, whom you killed by hanging him on a tree. (ESV)

To all those in Rome who are loved by God and called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world.

Romans 1:17-19

17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them.

Romans 2:16-17

16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

17 But if you call yourself a Jew and rely on the law and boast in God

Romans 3:5

But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.)

Romans 3:22-23

22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God,

Romans 4:2-3

For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.

There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light.

The true light, which enlightens everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. 15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”) 16 And from his fullness we have all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”

24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.”

35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 40 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “So you are Simon the son of John? You shall be called Cephas” (which means Peter).

43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)

30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (ESV)

18 This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. (ESV)

18 This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. (ESV)

17 I see him, but not now;
I behold him, but not near:
a star shall come out of Jacob,
and a scepter shall rise out of Israel;
it shall crush the forehead of Moab
and break down all the sons of Sheth. (ESV)

36 Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, (ESV)

17 James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); (ESV)

13 “I saw in the night visions,

and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him. (ESV)

36 do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? (ESV)

17 But Jesus answered them, “My Father is working until now, and I am working.” (ESV)

19 So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. 20 For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. 21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. 22 The Father judges no one, but has given all judgment to the Son, 23 that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. 24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

30 “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me. 31 If I alone bear witness about myself, my testimony is not deemed true. 32 There is another who bears witness about me, and I know that the testimony that he bears about me is true. 33 You sent to John, and he has borne witness to the truth. 34 Not that the testimony that I receive is from man, but I say these things so that you may be saved. 35 He was a burning and shining lamp, and you were willing to rejoice for a while in his light. 36 But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. 37 And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, 38 and you do not have his word abiding in you, for you do not believe the one whom he has sent. 39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life. 41 I do not receive glory from people. 42 But I know that you do not have the love of God within you. 43 I have come in my Father’s name, and you do not receive me. If another comes in his own name, you will receive him. 44 How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? 45 Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. 46 For if you believed Moses, you would believe me; for he wrote of me. 47 But if you do not believe his writings, how will you believe my words?” (ESV)

30 I and the Father are one.” (ESV)

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

28 Thomas answered him, “My Lord and my God!” (ESV)

41 Isaiah said these things because he saw his glory and spoke of him. (ESV)

6:1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here am I! Send me.” And he said, “Go, and say to this people:

“‘Keep on hearing, but do not understand;
keep on seeing, but do not perceive.’
10 Make the heart of this people dull,
and their ears heavy,
and blind their eyes;
lest they see with their eyes,
and hear with their ears,
and understand with their hearts,
and turn and be healed.”
11 Then I said, “How long, O Lord?”
And he said:
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is a desolate waste,
12 and the Lord removes people far away,
and the forsaken places are many in the midst of the land.
13 And though a tenth remain in it,
it will be burned again,
like a terebinth or an oak,
whose stump remains
when it is felled.”
The holy seed is its stump. (ESV)

6:1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here am I! Send me.” And he said, “Go, and say to this people:

“‘Keep on hearing, but do not understand;
keep on seeing, but do not perceive.’
10 Make the heart of this people dull,
and their ears heavy,
and blind their eyes;
lest they see with their eyes,
and hear with their ears,
and understand with their hearts,
and turn and be healed.”
11 Then I said, “How long, O Lord?”
And he said:
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is a desolate waste,
12 and the Lord removes people far away,
and the forsaken places are many in the midst of the land.
13 And though a tenth remain in it,
it will be burned again,
like a terebinth or an oak,
whose stump remains
when it is felled.”
The holy seed is its stump. (ESV)

13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, (ESV)

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. (ESV)

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. (ESV)

20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. (ESV)

but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (ESV)

who, though he was in the form of God, did not count equality with God a thing to be grasped, (ESV)

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, (ESV)

But of the Son he says,

“Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions.” (ESV)

For in him the whole fullness of deity dwells bodily, (ESV)

30 I and the Father are one.”

31 The Jews picked up stones again to stone him. (ESV)

For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace. (ESV)

Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? (ESV)

If you had known me, you would have known my Father also. From now on you do know him and have seen him.” (ESV)

23 “Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”

(which means, God with us). (ESV)

58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” 59 So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. (ESV)

14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel, ‘I am has sent me to you.’” (ESV)

Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god. (ESV)

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (ESV)

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (ESV)

Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god. (ESV)

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (ESV)

13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” (ESV)

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (ESV)

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (ESV)

61 and said, “This man said, ‘I am able to destroy the temple of God, and to rebuild it in three days.’” 62 And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” 63 But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” (ESV)

19 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, (ESV)

19 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, (ESV)

23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” (ESV)

A voice cries:
“In the wilderness prepare the way of the Lord;
make straight in the desert a highway for our God. (ESV)

15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, 16 and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read,

“‘Out of the mouth of infants and nursing babies
you have prepared praise’?”
(ESV)

Out of the mouth of babies and infants,
you have established strength because of your foes,
to still the enemy and the avenger. (ESV)

37 Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. (ESV)

25 Now great crowds accompanied him, and he turned and said to them, 26 “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. (ESV)

40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.” (ESV)

14 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. (ESV)

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