The Deity of Jesus: "The Logos was God"

C McC Mc Posts: 4,410

The Deity of Jesus is the center of all New Testament theology (or theologies). Why? Because "Jesus is God." It's in plain sight from Genesis to Revelation. Jesus is Co-equal, Co-creator, and Co-eternal with the Father, The Son, and The Holy Spirit. There is no hiding, no shame. It's plain for all to see:

  • John 1:1
  • John 1:18
  • John 20:28 
  • Rom. 9:5
  • Col. 2:2
  • Titus. 2:13
  • Heb. 1:8-9
  • 2 Pet. 1:1 (See sources for others).

Out of these eight passages, three are found in John. Of these threeeveryone acknowledges John 20:28 to be an unequivocal "deity-passage." Even a skeptic, Taylor, couldn't help but call the texts above "one clear ascription of Deity to Christ." What an acknowledgment this man gives in comparison to many professed Christian today.

Many tried to deny Jesus Christ was God incarnate. Their failure is equivalent to a man denying he was born. He may not know his birthday, but he can't deny his existence (see Hicks, Green; especially, Green's essay, "Jesus in the New Testament").

Read your Bible, the sources (below) to stimulate your thoughts, and add to the conversation in declaring the absolute Deity of Jesus: "The Logos was God." It's a treasure trove of biblical truth. CM



SOURCES:

  • John Hick, ed. The Myth of God Incarnate, (Philadelphia: Westminster Press, 1977). 
  • Michael Green. ed, The Truth of God Incarnate, (Grand Rapids, Mich.: Eerdmans, 1977) 17ff.
  • Rudolf Bultmann "The Christological Confession of the World Council of Churches", Essays Philosophical and Theologicaltr. James C. G. Greig (New York: Macmillan, 1955), 273ff.
  • Vincent Taylor "Does the New Testament Call Jesus "God"?", Expository Times, 73 (1961-62), 116ff.).
  • Raymond Brown "Does the New Testament Call Jesus "God"?", Theological Studies26 (1955), 545ff.). 
  • Oscar Cullmann, The Christology of the New Testament, rev. ed., tr. Shirley C. Guthrie and Charles A. M. Hall (Philadelphia: Westminster Press, 1963), Ch. 11.
  • A. W. Wainwright, "The Confession "Jesus Is God" in the New Testament", Scottish Journal of Theology, 10 (1957), 274ff.
  • Ethelbert Stauffer, "Christ as Theos in Early Christianity", in Theological Dictionary of the New Testamented. Gerhard Kittel and Gerhard Friedrich, tr. and ed. Geoffrey W. Bromiley (Grand Rapids, Mich.: Eerdmans, 1964-76), III, 104ff., and
  • Johannes Schneider's contribution, "Christ as God",' in The New Interternation Dictionary of the New Testamented. Lothar Coenen, et. al., tr. and ed. Colin Brown (Exeter, England: Paternoster Press, 1975-78), 11, 80ff.

Comments

  • Brother RandoBrother Rando Posts: 723
    edited December 2021

    Apostate and opposers of Jesus Christ never mention (John 17:3) for three reasons. Jesus calls His Father, the only true theon.

    • One, it shows that the Jesus has a theon above him who is the only true God. (The Father is Greater than I am) John 14:28
    • Two, it shows that Jesus was SENT by the the only true God. Trinitarians don't beleive Jesus was sent nor begotten. They cling to the pagan and demonic teaching of incarnation.
    • And three, no such thing as a trinity in these scriptures. Constantine a pagan roman emperor was a Sun Worshiper whom was the founder of Catholicism. Those caught up in this Cult are not Christians but are trinitarians, they burned Christians at the stauros and fed Christians to the lions.

    Pagan Holy days such as Eastre' and Saturnalia is still worshipped to this very day by trinitarians.

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  • JW's prove that the trinity is a fasle god.

    For proof of the trinity some quote 1 John 5:7: “There are Three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one.” (Dy) However, these words are no part of God’s inspired Word, not being found in any Greek manuscript earlier than the fifteenth century, nor in Jerome’s Latin Vulgate, nor in any Latin version written before the ninth century.


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  • PagesPages Posts: 138

    @BroRando

    Trinitarians don't beleive Jesus was sent nor begotten. They cling to the pagan and demonic teaching of incarnation.

    Really? How exactly did the angel Michael experience birth, becoming in flesh Jesus? Is that not definitional of incarnation?

  • Since Michael was created in the image of the invisible God, the firstborn of all creation, his name reflects that meaning. Michael when translated means 'Who is Godlike?' or 'Who Is Like God?' The scripture points this meaning out quite nicely, "You made him a little lower than godlike ones, And you crowned him with glory and splendor." (Psalm 8:5) Immanuel when translated means "With us is God?'

    The Scriptures also point out that Michael was sent and given the name to the glory of God the Father. "Keep this mental attitude in you that was also in Christ Jesus, who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God. No, but he emptied himself and took a slave’s form and became human." (Philippians 2:5-7) Yes, this very angel would be given the name to the glory of God the Father and have his Father's Name in him. “I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, watch over them on account of your own name, which you have given me, so that they may be one just as we are one."(John 17:11)

    "More than that, when he came as a man, he humbled himself and became obedient to the point of death, yes, death on a torture stake.  For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground—  and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father." (Philippians 2:8-11) The Name (Jesus) when translated means “Jehovah Is Salvation.

    Visit JW.org to get Spiritual and Accurate Answers to Your Questions. Bible transliterated into over 120 languages.

  • PagesPages Posts: 138

    @BroRando

    Since Michael was created in the image of the invisible God, the firstborn of all creation, his name reflects that meaning. Michael when translated means 'Who is Godlike?' or 'Who Is Like God?' The scripture points this meaning out quite nicely, "You made him a little lower than godlike ones, And you crowned him with glory and splendor." (Psalm 8:5) Immanuel when translated means "With us is God?'


    The Scriptures also point out that Michael was sent and given the name to the glory of God the Father. "Keep this mental attitude in you that was also in Christ Jesus, who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God. No, but he emptied himself and took a slave’s form and became human." (Philippians 2:5-7) Yes, this very angel would be given the name to the glory of God the Father and have his Father's Name in him. “I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, watch over them on account of your own name, which you have given me, so that they may be one just as we are one."(John 17:11)


    "More than that, when he came as a man, he humbled himself and became obedient to the point of death, yes, death on a torture stake.  For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground— and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father." (Philippians 2:8-11) The Name (Jesus) when translated means “Jehovah Is Salvation.

    None of the above answers the question raised.

  •  "Keep this mental attitude in you that was also in Christ Jesus, who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God. No, but he emptied himself and took a slave’s form and became human." (Philippians 2:5-7) Yes, this very angel would be given the name to the glory of God the Father and have his Father's Name in him. “I am no longer in the world, but they are in the world, and I am coming to youHoly Father, watch over them on account of your own name, which you have given me, so that they may be one just as we are one."(John 17:11)

    "I am sending an angel ahead of you to guard you on the way and to bring you into the place that I have prepared. Pay attention to him, and obey his voice. Do not rebel against him, for he will not pardon your transgressions, because my name is in him." (Exodus 23:20-21)

    "More than that, when he came as a man, he humbled himself and became obedient to the point of death, yes, death on a torture stake.  For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground— and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father." (Philippians 2:8-11) The Name (Jesus) when translated means “Jehovah Is Salvation.

    • 1935: "and the Word was divine" – The Bible: An American Translation, by John M. P. Smith and Edgar J. Goodspeed, Chicago
    • 1955: "so the Word was divine" – The Authentic New Testament, by Hugh J. Schonfield, Aberdeen.1975
    • "and a god (or, of a divine kind) was the Word" – Das Evangelium nach Johnnes, by Siegfried Schulz, Göttingen, Germany
    • 1978: "and godlike sort was the Logos" – Das Evangelium nach Johannes, by Johannes Schneider, Berlin

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  • PagesPages Posts: 138

    @BroRando

    So far, an answer to the question raised has not been forthcoming. What has been asked is specific to the angel Michael and his enfleshment as Jesus.

    Once again, I ask, did the angel Michael experience physical birth as the person Jesus? 

  • "And the Word was a god," article in Manford's Magazine 1887

    With Christians there is but one God; and hence, if Jesus is called God, it is concluded at once, and with apparent reason, that he must be Jehovah himself, as there is no other. But in the time of Christ, there were "gods many and lords many." It was believed that men who were great in this world, became gods in the world to come; and this exaltation was sometimes anticipated by their being deified while on earth.


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  • PagesPages Posts: 138

    @BroRando

    The Watch Tower's view, in my understanding of it, is that Michael is a spirit being of the non-physical realm – an angel, the first creation of God. 

    Jesus, on the other hand, is a physical being of the physical realm – a human, born of Mary (cf. Matt 1:18ff).

    In Jn. 1:14 the Word becomes flesh, and it is this becoming flesh that corresponds to the birth narrative found in Matt. 1:18-25 and Lk. 1:26-35, 2:1-7.

    So it seems to me, according to what I believe I understand to be the WT view, is that Wisdom also occupies the first creation of God. So, are Wisdom and Micheal one in the same being? – as there can be only one first creation – then, however that plays out, the above are given the title Word in Jn 1:1. Then we come to Jn. 1:14 where the Word becomes flesh.

    Hopefully, this assessment is correct in it's concise form.

    Assuming the belief that Jesus was real human flesh (corporeal) and Michael a non-corporeal being who then is in flesh Jesus – what term do you use to describe this enfleshment?

    ...the pagan and demonic teaching of incarnation.

    Quoting you, the above condemnation of the incarnation would leave little option for the WT's view of Michael's enfleshment, in my opinion, other than possession.

    Just to help with what incarnation is defined as: INCARNATION. “Incarnation” means literally “en-fleshment” or, slightly more fully, “embodiment in flesh.” (Dunn, J. D. G. (1992). Incarnation. In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 3, p. 397). Doubleday.)

  • C McC Mc Posts: 4,410

    JW books in pdf format to better understand what they teach. Let me read it for myself. @BroRando  is too cagey and repetitive to get the context needed. Can anyone help? CM


    PS. The book entitled, "Let God Be True," where can I find this in pdf?

  • Bill_ColeyBill_Coley Posts: 2,625
    edited December 2021

    @C Mc posted:

    PS. The book entitled, "Let God Be True," where can I find this in pdf?

    I found the book (actually, Google told me I'd find the book) in PDF format HERE.

  • C McC Mc Posts: 4,410

    To My fellow Bible Believing Posters:

    God has spoken. The surrogates of God's enemy will growl as rabid dogs over this truth. Nevertheless, enjoy the truth from eternity on John 1:1. CM


     

    Ἐν (Root: εν, LN: 67.33; preposition)

    in

    Contained in: Prepositional Phrase

    Syntactic Force: Temporal preposition

    Words Modified by Ἐν

    preposition-to-noun relation: The word Ἐν modifies ἀρχῇ (noun) in Jn 1:1, word 2 (ἀρχῇ is within the current clausal unit, after Ἐν).

     


    ἀρχῇ (Root: αρχω, LN: 67.65; noun, dative, singular, feminine)

    beginning

    Contained in: Prepositional Phrase

    Syntactic Force: Prepositional object

    Words That Modify ἀρχῇ

    preposition-to-noun relation: The word ἀρχῇ is modified by Ἐν (preposition) in Jn 1:1, word 1 (Ἐν is within the current clausal unit, before ἀρχῇ).

     


    ἦν (Root: ειμι, LN: 13.69; verb, imperfect, active, indicative, third person, singular)

    to be

    Contained in: Segment Clause

    Syntactic Force: Finite verb

    Words That Modify ἦν

    conjunctive relation: The word ἦν is modified by καὶ (conjunction) in Jn 1:1, word 6 (καὶ is outside of the current clausal unit).

     


    ὁ (Root: ο, LN: 92.24; article, nominative, singular, masculine)

    the

    Contained in: Segment Clause

    Syntactic Force: Attributive article

    Words Modified by ὁ

    articular relation: The word ὁ modifies λόγος (noun) in Jn 1:1, word 5 (λόγος is within the current clausal unit, after ὁ).

     


    λόγος (Root: λεγω, LN: 33.100; noun, nominative, singular, masculine)

    word

    Contained in: Segment Clause

    Syntactic Force: Subject

    Words That Modify λόγος

    articular relation: The word λόγος is modified by ὁ (article) in Jn 1:1, word 4 (ὁ is within the current clausal unit, before λόγος).

     


    καὶ (Root: και, LN: 89.92; conjunction, logical, connective)

    and

    Contained in: Sentence

    Syntactic Force: Copulative conjunction

    Words Modified by καὶ

    conjunctive relation: The word καὶ modifies ἦν (verb) in Jn 1:1, word 3 (ἦν is outside of the current clausal unit).

    conjunctive relation: The word καὶ modifies ἦν (verb) in Jn 1:1, word 9 (ἦν is outside of the current clausal unit).

     


    ὁ (Root: ο, LN: 92.24; article, nominative, singular, masculine)

    the

    Contained in: Segment Clause

    Syntactic Force: Attributive article

    Words Modified by ὁ

    articular relation: The word ὁ modifies λόγος (noun) in Jn 1:1, word 8 (λόγος is within the current clausal unit, after ὁ).

     


    λόγος (Root: λεγω, LN: 33.100; noun, nominative, singular, masculine)

    word

    Contained in: Segment Clause

    Syntactic Force: Subject

    Words That Modify λόγος

    articular relation: The word λόγος is modified by ὁ (article) in Jn 1:1, word 7 (ὁ is within the current clausal unit, before λόγος).

     


    ἦν (Root: ειμι, LN: 58.67; verb, imperfect, active, indicative, third person, singular)

    to be

    Contained in: Segment Clause

    Syntactic Force: Finite verb

    Words That Modify ἦν

    conjunctive relation: The word ἦν is modified by καὶ (conjunction) in Jn 1:1, word 6 (καὶ is outside of the current clausal unit).

    prepositional relation: The word ἦν is modified by πρὸς (preposition) in Jn 1:1, word 10 (πρὸς is outside of the current clausal unit).

    conjunctive relation: The word ἦν is modified by καὶ (conjunction) in Jn 1:1, word 13 (καὶ is outside of the current clausal unit).

     


    πρὸς (Root: προς, LN: 89.112; preposition)

    with

    Contained in: Prepositional Phrase

    Syntactic Force: Preposition of association

    Words Modified by πρὸς

    prepositional relation: The word πρὸς modifies ἦν (verb) in Jn 1:1, word 9 (ἦν is outside of the current clausal unit).

     


    τὸν (Root: ο, LN: 92.24; article, accusative, singular, masculine)

    the

    Contained in: Prepositional Phrase

    Syntactic Force: Attributive article

    Words Modified by τὸν

    articular relation: The word τὸν modifies θεόν (noun) in Jn 1:1, word 12 (θεόν is within the current clausal unit, after τὸν).

     


    θεόν (Root: θεος, LN: 12.1; noun, accusative, singular, masculine)

    God

    Contained in: Prepositional Phrase

    Syntactic Force: Prepositional object

    Words That Modify θεόν

    articular relation: The word θεόν is modified by τὸν (article) in Jn 1:1, word 11 (τὸν is within the current clausal unit, before θεόν).

     


    καὶ (Root: και, LN: 89.92; conjunction, logical, connective)

    and

    Contained in: Sentence

    Syntactic Force: Copulative conjunction

    Words Modified by καὶ

    conjunctive relation: The word καὶ modifies ἦν (verb) in Jn 1:1, word 9 (ἦν is outside of the current clausal unit).

    conjunctive relation: The word καὶ modifies ἦν (verb) in Jn 1:1, word 15 (ἦν is outside of the current clausal unit).

     


    θεὸς (Root: θεος, LN: 12.1; noun, nominative, singular, masculine)

    God

    Contained in: Segment Clause

    Syntactic Force: Predicate nominative

     


    ἦν (Root: ειμι, LN: 58.67; verb, imperfect, active, indicative, third person, singular)

    to be

    Contained in: Segment Clause

    Syntactic Force: Finite verb

    Words That Modify ἦν

    conjunctive relation: The word ἦν is modified by καὶ (conjunction) in Jn 1:1, word 13 (καὶ is outside of the current clausal unit).

     


    ὁ (Root: ο, LN: 92.24; article, nominative, singular, masculine)

    the

    Contained in: Segment Clause

    Syntactic Force: Attributive article

    Words Modified by ὁ

    articular relation: The word ὁ modifies λόγος (noun) in Jn 1:1, word 17 (λόγος is within the current clausal unit, after ὁ).

     


    λόγος (Root: λεγω, LN: 33.100; noun, nominative, singular, masculine)

    word

    Contained in: Segment Clause

    Syntactic Force: Subject

    Words That Modify λόγος

    articular relation: The word λόγος is modified by ὁ (article) in Jn 1:1, word 16 (ὁ is within the current clausal unit, before λόγος).

     


    SOURCE:

     Lukaszewski, A. L., & Dubis, M. (2009). The Lexham Syntactic Greek New Testament: Expansions and Annotations (Jn 1:1). Logos Bible Software.

  • How does John 1:1 read with a literal translation?

    Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος reads

    En archí ín o lógos, kaí o lógos ín prós tón theón, kaí theós ín o lógos

    Word for Word translation of Koine Greek:

    • “In the beginning was the Word, and the Word was with the God, and a god was the Word.”

    Jesus is never referred to as the theon because Jesus was begotten and came into existence. Therefore, the Apostle John used the nominative title theos which means a god referring to the Word's divinity and godlike qualities.

    • 1975 "and a god (or, of a divine kind) was the Word" – Das Evangelium nach Johnnes, by Siegfried Schulz, Göttingen, Germany
    • 1978: "and godlike sort was the Logos" – Das Evangelium nach Johannes, by Johannes Schneider, Berlin

    Other languages use the indefinite article but Koine Greek in the first century did not. That is the very reason why two different forms of Greek words were used by the Apostle John, ton theon and theos.

    John also did the same with "No man has ever seen theon at any time" (John 1:18) Again, Jesus is never mentioned as the theon. The Apostle John also personally heard the words of Jesus Christ when Jesus told his Father in Prayer, "This means everlasting life, their coming to know “You, the only true theon" in (John 17:3)

    Read more...

    Visit JW.org to get Spiritual and Accurate Answers to Your Questions. Bible transliterated into over 120 languages.

  • @BroRando January 11 How does John 1:1 read with a literal translation?

    @BroRando January 11 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος reads

    @BroRando January 11 En archí ín o lógos, kaí o lógos ín prós tón theón, kaí theós ín o lógos

    Puzzling transliteration that treats Greek letter eta ἦ as 'i' instead of ē (long e as Greek letter epsilon ε is short e). Also noticed rough breathing (h) at word beginning missing from transliteration. Curious is change of circumflex & grave accents into acute accent, which sounds different.

    John 1:1 (SBLGNT) Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.

    Transliteration into English => En archē ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos.

    Translation into English => In beginning was being the word, and the word was being with the God, and God was being the word.

    Note: in my first year Koine Greek class in college, my professor ignored accents since up/down sound modification is not critical for reading.


    @BroRando January 11 Other languages use the indefinite article but Koine Greek in the first century did not. That is the very reason why two different forms of Greek words were used by the Apostle John, ton theon and theos.

    We agree Koine Greek does not have an indefinite article. We disagree about reason for two different spellings of Greek word θεὸς by the Apostle John. Like other languages, Koine Greek changes spelling to show grammatical usage and gender. Contextual meaning for a preposition depends on the grammatical spelling of the prepositional object.

    Πρός

    A. Basic Uses (with Accusative almost exclusively)

    This preposition occurs only once with the genitive and only six times with the dative case, but almost 700 times with the accusative. Our treatment will be restricted thus to the accusative case (for the other cases used, see BAGD’s treatment).

    1. Purpose: for, for the purpose of

    2. Spatial: toward

    3. Temporal: toward, for (duration)

    4. Result: so that, with the result that

    5. Opposition: against

    6. Association: with, in company with (with stative verbs)


     Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 380.

    Greek words τὸν θεόν (ton theon) are grammatically accusative, singular, masculine. Greek word θεὸς (theos) is grammatically nominative, singular, masculine.

    Acts 19:27 has θεᾶς (theas) that is grammatically genitive, singular, feminine (goddess). Acts 19:37 has a Koine Greek textual variant: τὴν θεὸν (tēn theon) has grammatical accusative, singular, feminine article (the) followed by accusative, singular, masculine noun for translation of goddess. Textus Receptus has τὴν θεὰν (tēn thean) where article & noun are grammatically accusative, singular, feminine.



    @BroRando January 11 Jesus is never referred to as the theon because Jesus was begotten and came into existence. 

    Why did the Jewish Rabbi Jesus command Jewish disciples of Jesus to be believing in Jesus the same as believing in The God (Ton Theon) ?

    John 14:1 (SBLGNT) πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε

    Transliteration into English => pisteuete eis Ton Theov, kai eis eme pisteuete

    Translation into English => Be Ye Believing in The God, also in Me Be Ye Believing (my literal translation showing continuous believing action command in present time)


    Keep Smiling 😊

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