Do you say, I cannot comprehend God as existing in three persons — Father, Son and Holy Spirit? But can you comprehend His existence in one person? In what consists the unity of that Being who is personally present in millions of worlds at the same instant of time? Grant that He exists in perfect unity — what then? Can you comprehend one of the attributes of this infinite Being? Can you conceive of His eternity, that existence which had no beginning? Can you comprehend His omnipresence, or how He could create a world where before there was nothing?
You reply, Though I cannot explain these things, yet to represent God as existing in three persons is to represent Him as being wholly unlike any other being. True, He is unlike any other being, and this too in His eternity, self-existence and omnipresence, as well as in His triune nature: “Canst thou by searching find out God?” (Job 11:77Canst thou by searching find out God? canst thou find out the Almighty unto perfection? (Job 11:7)). “To whom then will ye liken God?” (Isa. 40:1818To whom then will ye liken God? or what likeness will ye compare unto him? (Isaiah 40:18)). You say, There is so much more simplicity in the belief that He is one without any distinctions in the Godhead — but is there therefore more truth? Is simplicity in such a case evidence of truth? How various and incomprehensible the attributes of Deity! How complex and mysterious His works of creation and providence! You say, The terms Trinity and Trinitarianism are not found in the Bible. Where in the Bible are the words Unity and Unitarianism to be found (that is, in the sense of the Unitarian error which speaks of the “unity of God” to the denial of the deity and personality of the Son and of the Holy Spirit)?
But, you say, It is impossible that Christ should be both God and man. Why so? Do we not say of man that he is mortal and immortal? But he cannot be mortal and immortal in the same sense. No more is Christ God and man in the same sense. As to His divine nature, He is God; as to His human nature, He is man. Still you say, It is a great mystery that God and man should be united in one person, and I cannot comprehend it. Your good sense, however, will not permit you to urge this as a reason why you should reject the truth. Are you not a mystery to yourself? Can you comprehend how a thought moves your arm? or how the blades of grass under your feet grow? or what are the properties of a single pebble you may take in your hand?
There is no more confusion or inconsistency in speaking of Christ sometimes as God and other times as man than in speaking of man sometimes as mortal and other times as immortal. The humble Christian, in his seasons of near and holy communion with the Son of God, feels no difficulty on this point. Because we hear it said of man, “Dust thou art, and unto dust shalt thou return” (Gen. 3:1919In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:19)), we do not disbelieve those passages that speak of the spirit that shall “return unto God who gave it” (Eccl. 12:77Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (Ecclesiastes 12:7)). Could a thousand texts be arrayed in an argument asserting expressly man’s earthly origin and mortality —what then? Are not those likewise true which speak of the immortality of his spiritual existence? How then does proving the humanity of Christ disprove His deity? While in the humble form of a servant, assumed that He might make an atonement for our sins, what then is more natural than that He should be generally spoken of according to that humble form? Was not His humiliation real?
That He is truly man, we entertain not one doubt, and equally certain are we that He is the Word become flesh, God manifest in flesh. In His divine nature, He is God (not that we would try to separate His being, but rather bow in adoration). For this belief, we urge, among others, the following reasons.
The Word Became Flesh
1. Because there is no evidence to the contrary, a hundred arguments to prove that Jesus Christ is a man, and as a man inferior to the Father, do not prove that a superior and divine nature does not exist in alliance with the human.
“My Father is greater than I” (John 14:2828Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. (John 14:28)). What does this prove but that which Trinitarians readily admit — that in His human nature and mediatorial office He is inferior to the Father. It surely was never intended to contradict another text which declares that in His original, divine nature He “thought it not robbery to be equal with God.”
“Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mark 13:3232But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. (Mark 13:32)). This is a matter of course, if He be truly man. But does this disprove His deity? Man “fleeth also as a shadow, and continueth not” (Job 14:22He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. (Job 14:2)). Does this disprove man’s immortality? Is it not expressly said of Christ that He knoweth all things and that He is to preside over all the decisions of judgment? He says, “I judge no man” (John 8:1515Ye judge after the flesh; I judge no man. (John 8:15)). Shall we thence infer that He is not to be the final judge?
“If He called them gods, unto whom the word of God came . . . say ye of Him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (John 10:3536). Some have alleged that the Saviour here denies His deity. But how do His words bear such a construction? The Jews accused Him of making Himself God. He does not deny that in so speaking He made Himself God, but He denies that He blasphemed, and this on a ground that might fully justify Him even in claiming the honors of deity, namely, that He was the Messiah, the Son of God, Immanuel. That the Jews did not consider Him as in the least receding from His lofty claims is evident from the continued enmity that was manifested. See verse 39: “Therefore they sought again to take Him.”
“Why callest thou Me good? there is none good but one, that is, God” (Matt. 19:1717And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. (Matthew 19:17)). The Saviour’s object seems to be to test the young man’s view of Himself, whether he applied this significant epithet as a mere compliment or in the exercise of faith in Him as Immanuel. “Why callest thou Me good?” Do you intend, indeed, to acknowledge My deity?
“All power is given unto Me in heaven and in earth” (Matt. 28:1818And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 28:18)). As mediator, He acts in a subordinate capacity; the Father is the bestower, and He is the recipient, but then could He be the recipient of all power in heaven and earth unless He possess the attributes of deity to sustain and exercise it? A finite being who is the recipient of all power is a far greater mystery than the doctrine of the Trinity; it is a contradiction in terms.
Jesus was made “a little lower than the angels for the suffering of death.” He was made lower for the accomplishment of a specific object: What was He originally? This is perfectly consistent with His being God and “all the angels” being commanded to “worship Him.” Ungrateful mortals, because you behold your Lord in the form of a servant and suffering death for your redemption, will you take occasion from this very expression of His condescending love to rob Him of His divine glories?
“To sit on My right hand, and on My left, is not Mine to give, but it shall be given to them for whom it is prepared of My Father” (Matt. 20:2323And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. (Matthew 20:23)). It is a sufficient explanation of this text to observe that our blessed Saviour has elsewhere promised to bestow this very reward in His own right. “To him that overcometh will I grant to sit with Me in My throne” (Rev. 3:2121To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21)). “Be thou faithful unto death, and I will give thee a crown of life” (Rev. 2:1010Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. (Revelation 2:10)).
We have been surprised to see those texts which represent Christ as sent and instructed by the Father, and as offering prayer to Him, alleged over and over again as proof incontrovertible that He was not deity, whereas they are wholly irrelevant. If the Son of God actually took our nature (albeit, not in its sinful state), it was befitting Him in that condition, like a perfectly holy man, to pray and exhibit an example of obedience and submission—to seek not His own glory, but the glory of His Father. His prayers were not offered to Himself; there is not only a real distinction between the Father and the Son, as all allow, but it was the Son in human nature that prayed to the Father.
“This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent” (John 17:33And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)). In this and similar passages, the Father is called the only true God, in opposition to idols and not to Christ or the Holy Spirit. Nothing is said which intimates that there are no personal distinctions in the Supreme Deity. And such passages were never intended to exclude the deity of Christ, because the Scriptures expressly call Him God, the true God, and God beside whom there is none else, as we shall hereafter see.
All these expressions of inferiority, therefore, relate to Him in His humanity and in His official character as Saviour. The kingdom which He is to resign is a mediatorial and inferior kingdom; His subjection to the Father, then to take place, is an official subjection. The tears which He shed were human. In short, was Christ’s humiliation only in pretense or was it real? If real, why should He not manifest it in words and actions? The question is not whether the Son of God appeared in human nature — this is admitted — but whether He possessed deity with which humanity was combined—a question in which the whole plan of salvation is essentially involved. Texts to prove the existence of His human nature we have seen adduced, but not one that even intimates that He did not possess a divine nature or that in that divine nature He is inferior to the Father.
Christ Is God Over All
2. Because the voice of inspiration declares, “Without controversy great is the mystery of godliness: God was manifest in the flesh . . . believed on in the world, received up into glory” (1 Tim. 3:16). If Christ were but an inspired teacher, as one of the prophets, how is He God manifest in the flesh? What is there peculiar in His character? How does it differ from that of the prophets?
4. Because John, in the most explicit manner, testifies to His deity. “The Word was God” (John 1:11In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)). What that is more decisive could the disciple have said? That this is Christ is learned beyond a doubt from verse 14: “The Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father).”
5. Because He is styled the Lord of glory. “Had they known it, they would not have crucified the Lord of glory” (1 Cor. 2:8).
6. Much has been said and written of late to prejudice the public mind against our most excellent translation [King James Version] of the Holy Scriptures, as though it were unwarrantably partial to Trinitarian views. That it is perfect would be to say that the translators were more than human. That they were firm Trinitarians is granted, as the great body of holy and learned men have always been, but that on the whole a more fair and just representation of the original was never produced has been acknowledged by all denominations of Christians speaking the English tongue, for more than two centuries. However, we do call attention to two passages where we believe a better rendering is sanctioned by the highest authorities. Second Peter 1:1 may be read, “Through the righteousness of our God and Saviour Jesus Christ.” Also, Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13) may be read, “And the glorious appearing of our great God and Saviour, Jesus Christ.” This makes our Saviour the great God.
7. Because He is pronounced in so many words to be God over all. “Of whom [the Jewish nation] as concerning the flesh Christ came, who is over all, God blessed forever” (Rom. 9:55Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:5)). Is anything above Him who is God over all? Note also that His humanity is stressed: “Of the seed of David according to the flesh” (Rom. 1:33Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; (Romans 1:3)). He is “God over all” and “of the seed of David according to the flesh.”
8. Because Christ claims, in unqualified terms, an equality with the Father. Christ, “being in the form of God, thought it not robbery to be equal with God” (Phil. 2:66Who, being in the form of God, thought it not robbery to be equal with God: (Philippians 2:6)).
9. Because it cannot be said that “in Him dwelleth all the fullness of the Godhead bodily” (Col. 2:99For in him dwelleth all the fulness of the Godhead bodily. (Colossians 2:9)) unless He be essentially God.
10. Because He is the Jehovah whom Isaiah saw in vision. “I saw also the Lord sitting upon a throne, high and lifted up. . . . Above it stood the seraphim. . . . And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts. . . . And He said, Go . . . make the heart of this people fat, and make their ears heavy, and shut their eyes” (Isa. 6:13,9,1013But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. (Isaiah 6:13)
9And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. (Isaiah 6:9‑10)).
That the Being seen in this vision is the supreme God, none will doubt. Now, the evangelist John informs us this was Christ and His glory. “Therefore they could not believe, because that Esaias said again, He hath blinded their eyes. . . . These things said Esaias, when he saw His [Christ’s] glory, and spake of Him” (John 12:3941). Therefore the Holy Spirit has declared Jesus Christ is Jehovah of hosts.
11. Because He proclaims Himself to be God and invites the ends of the earth to look to Him for salvation. “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by Myself . . . that unto Me every knee shall bow, every tongue shall swear” (Isa. 45:2223). The Apostle has declared that the Person who here speaks is Christ, and he quotes the last verse as an argument that all must appear before His judgment seat. “We must all appear before the judgment seat of Christ” (2 Cor. 5:10). “For it is written, As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God” (Rom. 14:1111For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. (Romans 14:11)). Here you will observe that the titles “Christ,” “Lord” and “God” are used interchangeably, as of equal import.
12. Because the Father addresses the Son as God, in express terms. “Unto the Son He saith, Thy throne, O God, is forever and ever” (Heb. 1:88But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (Hebrews 1:8)). Compare Psalm 45:66Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. (Psalm 45:6), from which this is quoted and where it is an address to God. But here we have the authority of an inspired apostle that it was addressed to Christ. Then, without controversy, Christ is God.
13. Because the Lord God of the holy prophets and Christ are represented as the same Being by the inspired John. “The Lord God of the holy prophets sent His angel to show unto His servants the things which must shortly be done” (Rev. 22:66And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. (Revelation 22:6)). Observe, the Lord God sent His angel; then read verse 16. “I Jesus have sent Mine angel to testify unto you these things in the churches.” Do you not perceive here that “the Lord God” and “Jesus” are the same? They assume the same style and the same prerogative.
14. Because Isaiah again announces Him in prophecy as Jehovah of hosts. “Sanctify the Lord [Jehovah] of hosts Himself; and let Him be your fear. . . . And He shall be for a sanctuary; but for a stone of stumbling” (Isa. 8:1314). Is the Father anywhere represented as a stone of stumbling to the Jews? This language applies only to Christ. Compare 1 Peter 2:78, where the Apostle settles the question by interpreting the prophecy as of Christ. “Unto you therefore which believe He [Christ] is precious: but unto them which be disobedient . . . a stone of stumbling, and a rock of offense.”
15. Because He is the God whom all the Israelites tempted in the wilderness. “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents” (1 Cor. 10:9). Compare Exodus 17:77And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? (Exodus 17:7) and Numbers 21:56. “The people spake against God . . . and the Lord [Jehovah] sent fiery serpents among the people.” The psalmist says, “They tempted . . . the most high God” (Psa. 78:5656Yet they tempted and provoked the most high God, and kept not his testimonies: (Psalm 78:56)).
16. Because an apostle has declared that the following sublime description of the Lord God, by the psalmist, was a description of Christ. “The chariots of God are twenty thousand, even thousands of angels: the Lord [Jehovah] is among them, as in Sinai, in the holy place. Thou hast ascended on high, Thou hast led captivity captive: Thou hast received gifts for men.” Now observe the application as quoted by Paul: “Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men. . . . He that descended is the same also that ascended up far above all heavens, that He might fill all things. And He gave some, apostles; and some, prophets” (Psa. 68:1718; Eph. 4:8,10118Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Ephesians 4:8)). Here the psalmist informs us that the Being who ascended up on high and led captivity captive is God the Lord (Jehovah). The Apostle informs us that this Being, who ascended up on high and led captivity captive, is Christ. Then, on apostolic authority, Christ is God.
17. Because Thomas, in so many words, pronounced Him to be his Lord and his God. “And Thomas answered and said unto Him, My Lord and my God” (John 20:2828And Thomas answered and said unto him, My Lord and my God. (John 20:28)). For this act of faith Christ commended the adoring disciple. This is not a profane exclamation, but an address to Christ; Thomas answered and said unto Christ, My Lord and my God. Now had not the lowly Saviour been worthy of such divine honor, would He not have administered a reproof instead of a blessing?
20. Because He is also solemnly announced by Paul to the Jews and Gentiles as Lord over all. “The same Lord over all is rich unto all that call upon Him” (Rom. 10:1212For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. (Romans 10:12)). Compare verse 11 with 1 Peter 2:6. Is He not the supreme Lord who is Lord of all and God over all?
22. Because He is addressed as Lord, Creator of heaven and earth. “Unto the Son He saith . . . Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands” (Heb. 1:8,108But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (Hebrews 1:8)
10And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: (Hebrews 1:10)). Verse 10 is connected with the two preceding verses by the conjunction “and” and is a continuation of the address to the Son. Compare Psalm 102:2527.
23. Because He is repeatedly proclaimed, “Lord of lords, and King of kings” (Rev. 17:14; 19:1614These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:14)
16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19:16)). God is styled precisely in this way in 1 Timothy 6:15 and Deuteronomy 10:1717For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: (Deuteronomy 10:17). He is also above all. “He that cometh from above is above all” (John 3:3131He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. (John 3:31)). Now who can be His superior, who is Lord of lords and above all?
24. Because He is called, in so many words, the true God. “We are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life” (1 John 5:2020For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. (John 5:20)). What more explicit declaration of His deity can even the most incredulous demand?
25. Because the following passages demonstrably show there was formed a union of deity with humanity at the birth of Christ. “God was manifest in the flesh” (1 Tim. 3:16). When a child, He is denominated mighty God: “Unto us a child is born . . . and His name shall be called . . . The mighty God” (Isa. 9:66For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)). “Of whom as concerning the flesh Christ came, who is over all, God blessed forever” (Rom. 9:55Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:5)). He “thought it not robbery to be equal with God: but . . . was made in the likeness of men” (Phil. 2:67). “He . . . came down from heaven” (John 3:1313And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (John 3:13)). “The Word was God. . . . And the Word was made flesh” (John 1:1,141In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)
14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John 1:14)). He repeatedly alluded to His original glory. These passages, and others like them, are utterly meaningless unless there were a union of the divine and the human at the birth of our Saviour.
28. Because Paul offers prayer to Him jointly with the Father, in the same manner and for the same blessings. “Now our Lord Jesus Christ Himself, and God, even our Father . . . comfort your hearts, and stablish you in every good word and work” (2 Thess. 2:1617). Is it not idolatry to address prayer to Christ if He be not really God? What propriety is there in praying to a being who is not omniscient to know our desires and omnipotent to satisfy them? To show that the usual mode adopted in Scripture of placing the name of Christ after the Father implies no inferiority, it is in this instance placed first.
29. Because Stephen, when full of the Holy Spirit and in most solemn circumstances, prayed to Christ and commended to Him his departing spirit. “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge” (Acts 7:59-6059And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. (Acts 7:59‑60)).
30. Because Paul besought the Lord (Christ, as is seen in the subsequent verse) thrice that the thorn in his flesh might depart from him (2 Cor. 12:8). He also received from Him an answer: “And He said unto me, My grace is sufficient for thee” (vs. 9). Christ then is both the hearer and answerer of prayer. Is not this the prerogative of God alone?
31. Because it is written, “Whosoever shall call upon the name of the Lord [Christ] shall be saved” (Rom. 10:1313For whosoever shall call upon the name of the Lord shall be saved. (Romans 10:13)).
33. Because we find Him joined with the Father in a solemn petition for divine guidance. “Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you” (1 Thess. 3:11).
34. Because Paul prays for His never-failing presence with the soul of Timothy, just as we find the accompanying presence of the Father is everywhere prayed for. “The Lord Jesus Christ be with thy spirit” (2 Tim. 4:22). Does not this prayer imply omnipresence?
35. Because the same Apostle speaks of Him as the being to whom he habitually looked for success in all his concerns. “But I trust in the Lord Jesus to send Timotheus shortly unto you” (Phil. 2:1919But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. (Philippians 2:19)). Was the Apostle’s habitual reliance then upon a creature? “Cursed be the man that trusteth in man, and maketh flesh his arm” (Jer. 17:55Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. (Jeremiah 17:5)).
36. Because those Christians whom Paul persecuted before his conversion habitually offered prayers to Christ. “Here he hath authority from the chief priests to bind all that call on Thy name” (Acts 9:1414And here he hath authority from the chief priests to bind all that call on thy name. (Acts 9:14)). “Is not this he that destroyed them which called on this [Christ’s] name?” (vs. 21).
37. Because the custom of addressing their petitions to Christ was so prevalent in the apostolic churches that Christians of that day were designated by that feature of their worship. “With all that in every place call upon the name of Jesus Christ our Lord” (1 Cor. 1:2). Would inspired apostles have offered worship and prayer habitually to one who was not God?
39. Because we find the name of Christ associated with the Father and equally the object of a most solemn and comprehensive prayer sixteen times in the epistles and once in the Revelation. See, for example, Romans 1:77To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. (Romans 1:7); 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:33Grace be to you and peace from God the Father, and from our Lord Jesus Christ, (Galatians 1:3). And in more than forty different passages through the New Testament do we find either examples of prayer offered to Christ or the duty of praying to Him expressly implied.
40. Because we find it is written that every knee shall bow to Him — a homage due to God alone. “That at the name of Jesus every knee should bow, of things in heaven, and things in earth” (Phil. 2:1010That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:10)). Compare this language with Romans 14:1111For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. (Romans 14:11): “As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God.”
41. Because the Apostle Peter ascribes endless glory to Him. “Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To Him be glory both now and forever. Amen” (2 Peter 3:18).
42. Because we hear all the angels of God expressly commanded to worship the Son. “And again, when He bringeth in the first-begotten into the world, He saith, And let all the angels of God worship Him” (Heb. 1:66And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. (Hebrews 1:6)). Does the Father command the angels to be guilty of idolatry?
43. Because, after the miracle of stilling the tempest, He permitted His disciples and others to worship Him. “Then they that were in the ship came and worshipped Him, saying, Of a truth Thou art the Son of God” (Matt. 14:3333Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. (Matthew 14:33)). “It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve” (Matt. 4:1010Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. (Matthew 4:10)).
44. Because, just before His ascension, those of His disciples whose faith was strongest paid Him divine honors. “And when they saw Him, they worshipped Him: but some doubted” (Matt. 28:1717And when they saw him, they worshipped him: but some doubted. (Matthew 28:17)). Immediately after His ascension, we find them all united in paying Him this divine homage: “He was parted from them, and carried up into heaven. And they worshipped Him, and returned to Jerusalem” (Luke 24:5152).
45. Because there are fifteen instances recorded of worship being actually paid to our Lord while on earth, without so much as a hint of disapprobation on His part. The reader will remember that Paul and Barnabas at Lystra and the angel in Revelation instantly repelled the worship which was about to be offered them. Would not the meek and lowly Saviour have been equally jealous of His Father’s honor and so indignantly have repelled such idolatry, had He not been God, equal with the Father, and the proper object of religious worship? Would He otherwise have endured for a moment even the appearance of divine homage?
47. Because John again testifies that “the four beasts [more correctly, living creatures] and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors.” But what are these odors, which the leaders of this celestial band, with such profound adoration, present to the Lamb? The Apostle has told us; they “are the prayers of saints.” Here, then, are we certain that the Lamb is the object of worship and of prayer by the saints on earth and the highest orders in heaven (Rev. 5:88And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. (Revelation 5:8)).
48. Because this Apostle further informs us that he heard “every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them . . . saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever” (Rev. 5:1313And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. (Revelation 5:13)).
49. Because John again opens another scene to us, and the same lofty adorations are paid to the Lamb. “After this I beheld, and lo, a great multitude, which no man could number, of all nations . . . stood before the throne, and before the Lamb . . . and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (Rev. 7:9-109After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. (Revelation 7:9‑10)).
50. Because John says again, “I heard the voice of many angels round about the throne and the beasts [living creatures], and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing” (Rev. 5:11-1211And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. (Revelation 5:11‑12)). What more can be ascribed to God? And if this be not supreme worship, what is?
51. Because, in short, it is not in the power of language to express acts of confidence and homage of a higher character than those which the Scriptures frequently represent as rendered to Christ.
Christ Is Creator of All Things
52. Because “by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers” (Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)). Creation is everywhere appealed to as a prerogative of Jehovah. “Thus saith the Lord [Jehovah], thy redeemer, and He that formed thee, . . . I am the Lord [Jehovah] that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself ” (Isa. 44:2424Thus saith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; (Isaiah 44:24)). The evasion that it was by Christ, as an instrument, is, besides being an absurd supposition, absolutely forbidden by God Himself. Notice His language: “I am the Lord [Jehovah] . . . that stretcheth forth the heavens alone; that spreadeth . . . the earth by Myself.” Notice also how the name Lord (Jehovah) and God are coupled together in Deuteronomy 26:1010And now, behold, I have brought the firstfruits of the land, which thou, O Lord, hast given me. And thou shalt set it before the Lord thy God, and worship before the Lord thy God: (Deuteronomy 26:10): “And thou shalt set it before the Lord [Jehovah] thy God, and worship before the Lord [Jehovah] thy God.”
54. Because this Apostle confirms the same truth in another passage, with still more emphasis. “All things were made by Him; and without Him was not anything made that was made” (John 1:33All things were made by him; and without him was not any thing made that was made. (John 1:3)). The Holy Spirit then has settled the question of His deity. “He that built all things is God” (Heb. 3:44For every house is builded by some man; but he that built all things is God. (Hebrews 3:4)).
55. Because in the following passage the Son is addressed, not only as the Creator of all things, but also as the unchangeable God. “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands; they shall perish; but Thou remainest; . . . and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same” (Heb. 1:1012). (See Psalm 102:2527.) What language could more sublimely describe the works and the immutable perfections of Omnipotence?
56. Because it is written, “All things were created by Him, and for Him” (Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)). Not only then is Jesus Christ the Creator of all things, but likewise the ultimate end for which all things were made. But the Scripture says, “The Lord [Jehovah] hath made all things for Himself ” (Prov. 16:44The Lord hath made all things for himself: yea, even the wicked for the day of evil. (Proverbs 16:4)). Then Jesus Christ is this Lord, or Jehovah. If being the Creator and the end of all creation does not designate the Supreme God, what does?
Christ Is Judge of All
57. Because it is written, “We must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). He who is worthy to preside over the scenes of the final judgment, distribute rewards and decree the final destiny for eternity must be God.
58. Because Christ Himself declares, “When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another” (Matt. 25:3132). Now the Bible forbids the belief that any being can weigh all the motives of all the actions, secret and open, of the human heart, but the omniscient God.
60. Because he confirms this testimony in 2 Timothy 4:1. “The Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom [or, as it is better translated, by His appearing and kingdom].”
61. Because we again hear Christ Himself declare, “The Son of Man shall come . . . and then shall He reward every man according to his works” (Matt. 16:2727For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. (Matthew 16:27)). But is not the Judge of all the earth God? See Genesis 18:2525That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? (Genesis 18:25). Then our Lord Jesus Christ is God, for in many different passages is He represented as the final Judge of the world. Are there two final judges? It is very evident we must stand before the throne of God and the throne of Christ and render an account to God and to Christ and receive our reward from God and from Christ. The Judge is God alone, but Jesus is the Judge. Therefore Jesus is God.
62. Because He is that Being whose almighty voice will raise all the dead. “The hour is coming, in the which all that are in the graves shall hear His [Christ’s] voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-2928Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:28‑29)).
Christ Is Omniscient
64. Because the Scriptures declare that Jesus knew the thoughts of men. “And Jesus knowing their thoughts” (Matt. 9:44And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? (Matthew 9:4)), the prerogative of God alone. “Thou, even Thou only, knowest the hearts of all the children of men” (1 Kings 8:39).
65. Because it is positively declared, “He knew all men. . . . He knew what was in man” (John 2:2425).
67. Because He proclaims Himself to all the thousands of His worshippers to be the great searcher of hearts. “And all the churches shall know that I am He which searcheth the reins and hearts” (Rev. 2:2323And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. (Revelation 2:23)). That the Son here speaks, see verse 18. Is not this the very air of deity alone? “I the Lord [Jehovah] search the heart, I try the reins” (Jer. 17:1010I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17:10)). What can be more manifest? If Jehovah alone searches the heart, and yet the Scripture expressly affirms that Christ possesses that prerogative, then Christ must be Jehovah.
68. Because His disciples bear testimony to His omniscience in so many words, just before His crucifixion. “Now are we sure that Thou knowest all things” (John 16:3030Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. (John 16:30)). Would the meekness of Jesus have suffered the divine attribute of omniscience to be thus ascribed to Him had He not possessed it?
Christ Is Omnipotent
70. Because He says, “I have power to lay it [His life] down, and I have power to take it again” (John 10:1818No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. (John 10:18)). What creature ever possessed this power? Are not the issues of life and death with God alone?
71. Because He is “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph. 1:2121Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:21)). What more could be said of God?
72. Because He is absolutely declared to be “the head of all . . . power” (Col. 2:1010And ye are complete in him, which is the head of all principality and power: (Colossians 2:10)). The head of all power must be He who originates and wields all power, and who is this but the Almighty God?
73. Because He is not only represented as the creator of all things, but also as the upholder of all things, and this not by an effort, as creatures sustain a burden, but by His Word. “Upholding all things by the word of His power” (Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3)). What more sublime description of Jehovah! He is called also, “The mighty God” (Isa. 9:66For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)). Who is this Being that upholds millions of worlds with all their splendors by His powerful word? Is it a dependent creature, or is it the only true God?
75. Because of the divine majesty and power with which He spoke to the paralytic. “Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house” (Matt. 9:6-76But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7And he arose, and departed to his house. (Matthew 9:6‑7)). Here is the air and manner of Jehovah alone: “Let there be light”; “let there be a firmament.”
76. Because He assumes the authority of God over the elements. When the winds and the waves were raging, “He . . . rebuked the wind, and said unto the sea, Peace be still. And the wind ceased, and there was a great calm” (Mark 4:3939And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. (Mark 4:39)). Does not this remind us of the psalmist’s description of the Almighty? “O Lord [Jehovah] God of hosts, who is a strong Lord [Jehovah] like unto Thee? . . . Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them” (Psa. 89:89).
77. Because He assumes divine authority over death. He said to the widow’s son, “Young man, I say unto thee, Arise. And he that was dead sat up” (Luke 7:14-1514And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15And he that was dead sat up, and began to speak. And he delivered him to his mother. (Luke 7:14‑15)). To Lazarus He said, “Come forth,” and he that had been dead four days came forth (John 11:43-4443And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. (John 11:43‑44)). The prophets had to wait for special commissions from heaven, but “the Son quickeneth whom He will” (John 5:2121For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. (John 5:21)).
78. Because He assumes divine authority over demons. “He cast out the spirits with His word” (Matt. 8:1616When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: (Matthew 8:16)). In these instances, it was not borrowed power, be it remembered. Jesus manifested His own glory by His miracles. “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory” (John 2:1111This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. (John 2:11)). So when He raised Lazarus He said, “I am the resurrection, and the life.”
79. Because the disciples wrought miracles in the name of Christ, thereby acknowledging that their authority and power to suspend what are called laws in nature were derived from Him, as the God of nature. “His name through faith in His name hath made this man strong” (Acts 3:1616And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. (Acts 3:16)). “Peter said unto him, Eneas, Jesus Christ maketh thee whole” (ch. 9:34).
80. Because then, in a word, He wrought miracles (1) by His own power, (2) according to His own will, (3) for His own glory, and (4) with a divine authority — and likewise commissioned His disciples to work them in His name.
81. Because He says, “I . . . have the keys of hell [hades] and of death” (Rev. 1:1818I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:18)). He also declares Himself to be that Almighty Being who “openeth, and no man shutteth; and shutteth, and no man openeth” (ch. 3:7). Is not this the prerogative of God alone? “Unto God the Lord [Jehovah] belong the issues from death” (Psa. 68:2020He that is our God is the God of salvation; and unto God the Lord belong the issues from death. (Psalm 68:20)).
82. Because He asserts His omnipotence when He says there is no work which the Father performs but He performs likewise. “What things soever He [the Father] doeth, these also doeth the Son likewise” (John 5:1919Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. (John 5:19)). Observe these expressions; do not the works of the Father prove Him omnipotent? But the Son performs the very same works in like manner; then, without controversy, they prove the Son omnipotent.
83. Because He is represented as the great fountain from which Christians of all ages and countries receive their supplies. “Of His fullness have all we received, and grace for grace” (John 1:1616And of his fulness have all we received, and grace for grace. (John 1:16)). This is just as God is represented. “With Thee is the fountain of life” (Psa. 36:99For with thee is the fountain of life: in thy light shall we see light. (Psalm 36:9)).
84. Because He says to Paul in a season of severe conflict, “My grace is sufficient for thee: for My strength is made perfect in weakness” (2 Cor. 12:9). Who but the all-sufficient God would presume to use such language! Says the psalmist, “God is the strength of my heart” (Psa. 73:2626My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. (Psalm 73:26)).
When, therefore, the Saviour says, “I can of Mine own self do nothing,” He does not intend to deny these claims to omnipotence, but to deny all separate interest from the Father and to declare His essential oneness with Him, or we may consider Him as speaking of Himself in the humble form of a servant which He assumed; in both respects the assertion is obviously true and in perfect harmony with His claims, as God, to omnipotence.
85. Because He in so many words assumes to Himself the attribute of omnipotence. “I am Alpha and Omega . . . the Almighty” (Rev. 1:88I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:8)). He is the One of verse 7 who was pierced.
86. Because He not only healed all manner of diseases and raised the dead in His own name, but, with the same air of divine authority, said to the paralytic, “Son, thy sins be forgiven thee” (Mark 2:55When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. (Mark 2:5)). Would not this be blasphemy, were He not Himself the great Lawgiver, the supreme Judge, even God? “Who can forgive sins but God only?” (Mark 2:77Why doth this man thus speak blasphemies? who can forgive sins but God only? (Mark 2:7)). The language of Jehovah is, “I, even I, am He that blotteth out thy transgressions” (Isa. 43:2525I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. (Isaiah 43:25)). Jesus Christ authoritatively pronounced the forgiveness of sins: He is therefore God.
Christ Is Omnipresent
87. Because He declared Himself to be in heaven at the same time He was on earth, thereby showing that He is omnipresent. In conversation with Nicodemus He says, “No man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven” (John 3:1313And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (John 3:13)). Paul to the Ephesians, chapter 1:23, speaks of “the fullness of Him [Christ] that filleth all in all.” This accords with the language of Jehovah: “Do not I fill heaven and earth? saith the Lord [Jehovah].”
89. Because He promises His disciples and, through them, all Christians to be present with them as an unfailing source of consolation. “I will not leave you comfortless: I will come to you” (John 14:1818I will not leave you comfortless: I will come to you. (John 14:18)). Is not this the common consolation which the omnipresent God gives His people? “Fear not: for I am with thee” (Isa. 43:55Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; (Isaiah 43:5)).
90. Because He again promises He will manifest Himself to the man that loves Him, and in the same manner as God visits every pious soul. “I will love him, and will manifest Myself to him. . . . My Father will love him, and We will come unto him” (John 14:21,2321He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. (John 14:21)
23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. (John 14:23)).
91. Because there is a holy, familiar communion maintained between Christ and believers over the whole earth. “Truly our fellowship is with the Father and with His Son Jesus Christ” (1 John 1:33All things were made by him; and without him was not any thing made that was made. (John 1:3)).
92. Because He proclaims Himself to be that omniscient and omnipresent Being who, though on His Father’s throne in heaven, yet at the same time walks “in the midst of the seven golden candlesticks [the seven churches]” (Rev. 2:11Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; (Revelation 2:1)).
93. Because He declares in so many words, “Lo, I am with you alway, even unto the end of the world” (Matt. 28:2020Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:20)) — not merely by good wishes, but by an efficient presence, so that Paul could say, “I can do all things through Christ which strengtheneth me” (Phil. 4:1313I can do all things through Christ which strengtheneth me. (Philippians 4:13)). Does not our Saviour here assume the omnipresence of God and claim the confidence which belongs to God alone? “The Lord [Jehovah] is the strength of my life.” “In God I have put my trust” (Psa. 27:1; 56:41<<A Psalm of David.>> The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? (Psalm 27:1)
4In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me. (Psalm 56:4)).
His Eternal Existence
94. Because in prophecy He is represented as existing from eternity. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Mic. 5:22But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. (Micah 5:2)). Compare Matthew 2:66And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. (Matthew 2:6), where the evangelist applies it to Christ.
95. Because He says, “Before Abraham was, I am” (John 8:5858Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. (John 8:58)). God, in His message to Pharaoh, styled Himself, “I Am” (Ex. 3:1414And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. (Exodus 3:14)).
96. Because Christ prays, “Glorify Thou Me with Thine own self with the glory which I had with Thee before the world was,” or, from eternity, to which the phrase is equivalent (John 17:55And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (John 17:5)).
98. Because we hear Him expressly and repeatedly say of Himself, “I am the first and the last.” “And He laid His right hand upon me, saying unto me, Fear not; I am the first and the last: I am He that liveth, and was dead; and, behold, I am alive forevermore, Amen” (Rev. 1:17-18; 2:817And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:17‑18)
8And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; (Revelation 2:8)). Who but the eternal God would dare to assume the prerogative of being the first and the last? Can any being but God be the first and the last?
99. Because the following language unequivocally designates eternal and immutable existence: “Jesus Christ the same yesterday, and today, and forever” (Heb. 13:88Jesus Christ the same yesterday, and to day, and for ever. (Hebrews 13:8)). Who is unchangeable and forever the same but the eternal God? Jesus Christ is here pronounced unchangeable; He is therefore God.
Upholder of All Things
101. Because it is not only declared that all things were created by Him and for Him, but also that “by Him all things consist [subsist]” (Col. 1:1717And he is before all things, and by him all things consist. (Colossians 1:17)). Is not that Being, who supports all things, God? Then is Christ truly God, for He is the Creator and Supporter of all things.
102. Because Paul ascribes glory to Him in precisely the same manner as to the Father. “And the Lord [Christ] shall deliver me from every evil work, and will preserve me unto His heavenly kingdom: to whom be glory forever and ever. Amen” (2 Tim. 4:18). Compare verse 17 with Acts 23:1111And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. (Acts 23:11).
103. Because we cannot for a moment believe that any finite, dependent being would be joined with the Almighty and denominated the temple and the light of heaven. “The Lord God Almighty and the Lamb are the temple of it [the city]. . . . The glory of God did lighten it, and the Lamb is the light thereof ” (Rev. 21:22-2322And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 23And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. (Revelation 21:22‑23)).
104. Because we are commanded to baptize in His name. “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:1919Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19)). This is a most solemn form of entire consecration to each of the three Persons in the Godhead, consequently to the Person of the Son as well as to the Father and the Holy Spirit. Are we identified in this most solemn rite with a finite, dependent creature, or is the Son, as well as the Holy Spirit, truly God?
105. Because we find it required in so many words, “That all men should honor the Son, even as they honor the Father” (John 5:2323That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. (John 5:23)). Would the Father thus speak, were not the Son truly divine? His language is, “I am the Lord [Jehovah]: that is My name: and My glory will I not give to another” (Isa. 42:88I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images. (Isaiah 42:8)). Now to ascribe to the Son anything short of real deity is to degrade Him infinitely below the Father, for between God and the most exalted creature there must be an infinite distance. This requirement is absolutely and necessarily broken by all men who do not believe in the real deity of Jesus Christ. They rob God our Saviour. Weigh the solemn thought!
106. Because no person was ever censured by Christ, when on earth, for entertaining too exalted views of Himself, but for admitting low conceptions of Him multitudes were condemned. Thomas’s exalted views of Him as his “Lord” and his “God” were approved and a blessing promised all others who should exercise a similar faith. Whereas, “He that believeth not is condemned already” (John 3:1818He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. (John 3:18)).
107. Because the inspired apostles, so far from intimating a fear or even a possibility of exalting Christ too highly, exhaust language to set forth His glories and the consequent efficacy of His atoning blood. “I am ready not to be bound only, but also to die . . . for the name of the Lord Jesus.” “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” I have “a desire to depart, and to be with Christ.” “That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.” “Who shall separate us from the love of Christ?” Ye are redeemed “with the precious blood of Christ.” “Considering the end of their conversation. Jesus Christ the same yesterday, and today, and forever.” “At the name of Jesus every knee should bow.” When He who is the believer’s life shall appear, “we shall see Him as He is.” “Worthy is the Lamb that was slain.” “In Him dwelleth all the fullness of the Godhead bodily.” “To whom be glory forever and ever.” Does Unitarianism produce such adoring views of Christ?
108. Because most of those who have rejected the deity of our Lord Jesus Christ have gone on progressively in a course of error, letting slip one great doctrine after another, till they have denied the inspiration of most or all of the Holy Scriptures. “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” (Heb. 2:11Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. (Hebrews 2:1)). “Beware lest any man spoil you through philosophy and vain deceit . . . after the rudiments of the world, and not after Christ” (Col. 2:88Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Colossians 2:8)).
109. Because there is no instance recorded in the Bible nor on the page of ecclesiastical history nor have we ever heard of the case where a person lamented on a deathbed that he had reposed too unreserved devotion in Him or ascribed to Him more glory than was His due, while lamentations of the opposite character comes with a mournful frequency. “If ye believe not that I am He, ye shall die in your sins” (John 8:2424I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. (John 8:24)). “He that believeth not the Son shall not see life; but the wrath of God abideth on him.” Would the reader wish to die thus?
110. Because John closes the canon of Holy Scripture with a solemn prayer to Christ. “Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen” (Rev. 22:20-2120He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:20‑21)). May the reader close his life with such triumphant and adoring views of the Son of God. Amen.
Summary
We have now seen that all those texts which speak of Christ as in a subordinate condition have not the least weight in disproving His essential deity, being all easily and naturally explained by the fact that, though He thought it not robbery to be equal with God, He took on Him the form of a servant and became obedient unto death for the redemption of sinful men. We have seen of Jesus that His name is God, Jehovah of hosts, the Lord God, the Lord of glory and the Lord of all. He is the true God, the mighty God, Lord of lords and God over all, the first and the last, and the self-existing I Am. We have seen that all the attributes and incommunicable perfections of Jehovah belong to Christ. He is eternal, immutable, omnipresent, omniscient and omnipotent. We have seen that the works which can be done by none but Jehovah Himself are done by Christ. He created all worlds and upholds all things by the word of His power; He governs the whole universe and is the light of heaven. By His omnipotent voice He will raise the dead. Although the company before His awful tribunal will be as innumerable as the sand upon the seashore, yet will He perfectly recollect all their actions, words and thoughts from the birth of creation to the end of time — impossible for any creature, but easy for Christ. He is also to His church what none but God can be. He is the source of all grace and eternal salvation to His people, and we are to act toward Christ exactly in the same manner as we are to act toward God the Father: to be baptized in His name, to believe in Him, to pray to Him, to serve and worship Him, even as we serve and worship the Father — and not thus to honor the Son is the same, and equally sinful, as not to honor the Father. These are some of the things which irresistibly prove the deity of the Saviour. What stronger proof can the power of language convey?
Conclusion
Now, what do you think of Christ? A question of greater moment, more vital to your eternal well-being, cannot be asked you. Answer it with His own solemn warning before you. “If ye believe not that I am He, ye shall die in your sins.” Will you incur the guilt and run the hazard of robbing your Saviour of His divine glories? Will you not this moment imitate the angels and all the redeemed and cast yourself at His feet and with adoring gratitude ascribe all glory to His name? As His personal dignity is exalted or debased in your estimation, so will be your confidence in Him and expectations from Him. A creature as your saviour, however exalted, cannot satisfy your soul — cannot pardon your sins. Rise, then, to loftier views; let a heaven-born faith present Him before you as that Being in whom dwells all the fullness of the Godhead bodily. Then great indeed will be your expectations, and they will forever rise and swell, as you gaze on the glories of His Person and the unsearchable riches of His grace. And I beseech you, remember, whatever be your views of Christ, soon you must stand before His judgment seat. He that lay in swaddling bands in the manger shall come in clouds, when every eye shall see Him, even they who have pierced and dishonored Him.
The Everlasting Word
Thou art the everlasting Word,
The Father’s only Son;
God manifest, God seen and heard,
The heaven’s beloved One;
Worthy, O Lamb of God, art Thou
That every knee to Thee should bow.
In Thee most perfectly expressed,
The Father’s self doth shine;
Fullness of Godhead, too: the Blest,
Eternally divine.
Worthy, O Lamb of God, art Thou
That every knee to Thee should bow.
Image of th’ Infinite Unseen,
Whose being none can know;
Brightness of light no eye hath seen,
God’s love revealed below.
Worthy, O Lamb of God, art Thou
That every knee to Thee should bow.
Of the vast universe of bliss,
The center Thou, and Sun;
Th’ eternal theme of praise is this,
To heaven’s beloved One:
Worthy, O Lamb of God, art Thou
That every knee to Thee should bow.