THE HOLY TRINITYandTHE DEITY OF JESUS THE CHRISTHome www.moelder.freeservers.com mailto:moelder@usa.netAll pages are in draft form and may be changed at any time. Sola Scriptura - Solus Christus - Sola Gratia – Sola Fide - Soli Deo Gloria. No King but King Jesus. ATONING BLOOD OF CHRIST ALONE Judaism and Islam are blasphemy of the Holy Trinity. Every explanation of the Holy Trinity is an explanation of the Deity of Jesus The Christ. If one is going to trust God some understanding of God is essential.
Contrary to popular teachers, the doctrine of The Holy Trinity did not originate with Constantine or even Rome; the earliest disciples of Jesus The Christ discussed the concept in well documented manuscripts. Upon encountering those who consider themselves Christian and those who may be seeking the Lord I find that most do not give a clear or even rudimentary explanation of the Holy Trinity a complete understanding of which can only come through the power of the Holy Spirit. Once I am able to see the awakening of a desire to discuss the subject and move beyond a rudimentary discussion of Holy Scripture into the miraculous work of the disciples of the first centuries, from whom much valuable study and supporting information on the Holy Trinity can be found in the old creeds, I find it difficult to get to that information with a pilgrim once the word Catholic is mentioned.
I find myself struggling with the Anti-Catholic bigotry, slander of the Theotokos and Jewish Supremacy of those deluded by End-Time Heretics, rather than discussing how effective the Athanasian Creed can be in refuting the early Gnostic statements which are repeatedly raising an ugly Anti-Christian head.
The confusion about the Holy Trinity opens a window for cultic leaders to mislead new pilgrims about the nature of God superficially using scripture having a hidden agenda to promote some other non-biblical practice and promoting a Church much like we find described in Ezekiel Chapter 8. SECTION I. THE HOLY TRINITY. A. JESUS REFERS TO HIMSELF AS THE SON OF MAN. B. THE SUFFERING MESSIAH. C. JESUS THE CHRIST IS PRE-EXISTENT AND UNCREATED. D. THE ANGEL OF THE LORD or THE ANGEL OF JEHOVAH. E. JESUS THE CHRIST IS: THE ONE MEDIATOR, ADVOCATE AND INTERCESSOR. F. JESUS THE CHRIST IS: THE LIVING WORD or LOGOS. THE LORD. THE CHRIST. THE CREATOR. 1. IRENAEUS AGAINST HERESIES 2. IRENAEUS AGAINST HERESIES BOOK 3 CHAPTER VI. THE HOLY GHOST, THROUGH THE OLD TESTAMENT SCRIPTURES, MADE MENTION OF NO OTHER GOD OR LORD, SAVE HIM WHO IS THE TRUE GOD. 3. IRENAEUS AGAINST HERESIES BOOK 3 CHAPTER XVI. PROOFS FROM THE APOSTOLIC WRITINGS, THAT JESUS CHRIST WAS ONE AND THE SAME, THE ONLY BEGOTTEN SON OF GOD, PERFECT GOD AND PERFECT MAN. 4. IRENAEUS AGAINST HERESIES BOOK 4 CHAPTER XXV. BOTH COVENANTS WERE PREFIGURED IN ABRAHAM, AND IN THE LABOUR OF TAMAR; THERE WAS, HOWEVER, BUT ONE AND THE SAME GOD TO EACH COVENANT. G. ATHANASIAN CREED H. SAINT AUGUSTINE, ON CHRISTIAN DOCTRINE I, Chapter 5. 397 A.D. I. COUNCIL
OF CHALCEDON 451 A.D.
J. APOSTLES CREED.
K. General Character of the Ecumenical Creeds.
L. TERTULLIAN.
M. theophilus of antioch
N. justin martyr
O. IGNATIUS OF ANTIOCH
P. THE DIDACHE
Q. THE LAMBETH CONFERENCE
SECTION II. A further Study on the Deity of Christ. SECTION I. THE HOLY TRINITY.
A.
JESUS
REFERS TO HIMSELF AS THE SON OF MAN: In
his book, APOLOGETICS AN INTRODUCTION, William Lane Craig writes.
.................................."It seems to me very
likely that
Jesus did claim to be the Son of Man. Most people think this title refers to
Jesus' humanity, just as the title Son of
God refers to his
deity. But this fails to
make into account the Jewish background of the
term. In the book of
Daniel, the Son of
Man is a divine figure who
will come at the end of the world to establish his kingdom of God and
judge mankind. This was Jesus' favorite self‑ description and is
the title found most frequently in the gospels (80 times). Yet
remarkably, this title is
found only once outside the Gospels in the
rest of the New Testament. That shows that the designation of
Jesus as Son of Man was not a title that arose in later Christian usage and
was then read back into the Gospels. There
seems to be no good
reason to deny that Jesus regarded Himself and called Himself the Son of
Man. Now some critics
are willing to allow this, but they maintain in calling Himself Son
of Man Jesus merely meant "a human person, just as the Old Testament
prophet Ezekial referred to Himself as a son of man. But as C.F.D. Moule
of Cambridge University points out, With Jesus there is a crucial
difference. For Jesus did not refer to Himself as a son of man, like
Ezekial, but as the Son of Man. Most critics have long overlooked
Jesus' constant use of the definite article with the title. By calling
Himself the Son of Man, Jesus was directing attention to the
divine end‑time figure of Daniel 7. During the
intertestamental period, this title ‑‑the Son of Man was used of the divine
person who would come to usher in
the kingdom of God. It was this
title that Jesus seized upon and
used to describe who He was. It may
well be that Jesus preferred this title to Messiah because the later
title had become so overlaid
with political and temporal
considerations in Jewish thinking
that to claim to be the Messiah would
obscure rather than elucidate the true nature of his mission."
Dan 7:13 I saw in the night visions, and, behold, one like the
Son
of man came with the clouds of heaven, and came to the
Ancient of
days, and they brought him near before him.
Dan 7:14 And there was given him dominion, and glory, and a
kingdom,
that all people, nations, and languages, should serve him: his
dominion is an everlasting dominion, which shall not pass away,
and
his kingdom that which shall not be destroyed.
B. THE SUFFERING MESSIAH.
Craig continues: "The
concept of a suffering Messiah as opposed to a conquering and ruling king
was unheard of." Matt
8:20 And Jesus saith unto him, The foxes have holes, and the
birds of the air have nests; but the Son of man hath not where
to
lay his head.
Matt 9:6 But 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.
Matt 10:23 But when they persecute you in this city, flee ye
into
another: for verily I say unto you, Ye shall not have gone over
the cities of Israel, till the Son of man be come.
Mark 8:31 And he began to teach them, that the Son of man must
suffer many things, and be rejected of the elders, and of the
chief priests, and scribes, and be killed, and after three days
rise again.
Mark 8:38 Whosoever therefore shall be ashamed of me and of my
words in this adulterous and sinful generation; of him also
shall
the Son of man be ashamed, when he cometh in the glory of his
Father with the holy angels. C.
JESUS
THE CHRIST IS PREEXISTENT AND UNCREATED: Robert
P. Lightner wrote in his book EVANGELICAL THEOLOGY concerning the preexistence
of Jesus the Christ, ........."that
the birth of the Son of God did not signal his beginning. He always existed
as God's Son before He was born of Mary. He always was as eternal as God
himself. When evangelicals refer to the preexistence of Christ, They mean
He existed eternally as the second person of the Godhead. The claim for
Christ's pre‑existence is based on ample biblical support. Every support for
the Savior's Deity is also support for his eternal pre‑ existence. The
Doctrine of the Trinity provides a strong support for the timeless existence
of Christ. The statements, that he is God, and always was, stand or fall
together. Names and titles of
Christ used in the Old Testament lend strong support for His eternal
preexistence. Jesus the Christ is as eternal as the god whose names were
assigned to him in his preincarnate state.
For example, Christ is called,
"Jehovah our righteousness" (Jer. 23:5‑6; 1 Cor 1:30).
Jer 23:5 Behold, the days come, saith the LORD, that I will
raise
unto David a righteous Branch, and a King shall reign and
prosper, and
shall execute judgment and justice in the earth.
Jer 23:6 In his days Judah shall be saved, and Israel shall
dwell
safely: and this is his name whereby he shall be called, THE
LORD
OUR RIGHTEOUSNESS. 1
Cor 1:30 But of him are ye in Christ Jesus, who of God is made
unto us wisdom, and righteousness, and sanctification, and
redemption: Divine names Jehovah and
Elohim are used of Christ (Isa. 40:3; Luke 3:4).
Isa 40:3 The voice of him that crieth in the wilderness,
Prepare
ye the way of the LORD, make straight in the desert a highway
for
our God.
Luke 3:4 As it is written in the book of the words of Esaias
the
prophet, saying, The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths straight.
Micah wrote of the Son of God as "from of old" (Mic.
5:2)".
Micah 5:2 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.
Habakkuk refers to God's eternal nature (Hab. 1:12).
Hab 1:12 Art thou not from everlasting, O LORD my God, mine
Holy
One? we shall not die. O LORD, thou hast ordained them for
judgment; and, O mighty God, thou hast established them for
correction. Therefore the Son
is as eternal as God Himself. Hundreds of years before Mary conceived by
the Holy Spirit, Isaiah called the Son yet unborn "the mighty God, the
everlasting Father" ( Isa. 9:6).
Isa 9:6 For 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. D. THE ANGEL OF THE LORD or THE ANGEL OF JEHOVAH.
THEOPHANIES OF JESUS THE CHRIST AS THE ANGEL OF THE LORD
Robert
P. Lightner wrote in his book EVANGELICAL THEOLOGY concerning the preexistence
of Jesus the Christ,
"The angel of
Jehovah is identified as Christ in his preincarnate state,
further support is gained for his preexistence.
The identification
usually follows along these
lines: The angel of Jehovah is identified as Jehovah in Genesis 16:7-13;
22:15-18".
Gen 16:7 And the angel of the LORD found her by a fountain of
water in the wilderness, by the fountain in the way to Shur.
Gen 16:8 And he said, Hagar, Sarai's maid, whence camest thou?
Gen 16:9 And the angel of the LORD said unto her, Return to thy
Gen 16:10 And the angel of the LORD said unto her, I will
multitude.
Gen 16:11 And the angel of the LORD said unto her, Behold, thou
Gen 16:12 And he will be a wild man; his hand will be against
Gen 16:13 And she called the name of the LORD that spake unto
Gen 22:15 And the angel of the LORD called unto Abraham
Gen 22:16 And said, By myself have I sworn, saith the LORD, for
Gen 22:17 That in blessing I will bless thee, and in
multiplying
sand which is upon the sea shore; and thy seed shall possess
the
Gen 22:18 And in thy seed shall all the nations of the earth be
"In other Scripture the angel is an altogether
distinct person from Jehovah (Zech. 1:12-13).
Zec 1:12 Then the angel of the LORD answered and said, O LORD
of
cities of Judah, against which thou hast had indignation these
Zec 1:13 And the LORD answered the angel that talked with me
with " Only the second person of the Trinity is seen in
bodily, visible form in the New Testament. It would seem to follow,
therefore, that the second person of the Trinity was the one who
appeared bodily in
the Old testament.
After the incarnation the angel of Jehovah no longer appears. Both the angel in the Old Testament
and the Son in the New were sent by the Father.
This provides additional identification of the two as the same and thus supports Christ's
eternal preexistence."
Another theophany of Jesus The Christ in the old testament as the disciple and martyr Stephen testifies of the preexisting deity of Jesus The Christ. The deity of the I AM so easily summarized as the Holy Trinity. Acts 7 1Then said the high priest, Are these things so? 2And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs. 9And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15So Jacob went down into Egypt, and died, he, and our fathers, 16And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. 17But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18Till another king arose, which knew not Joseph. 19The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28Wilt thou kill me, as thou diddest the Egyptian yesterday? 29Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. 30And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. 31When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the LORD came unto him, 32Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 36He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. 37This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? 43Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. 44Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; 46Who found favour before God, and desired to find a tabernacle for the God of Jacob. 47But Solomon built him an house. 48Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, 49Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50Hath not my hand made all these things? 51Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 53Who have received the law by the disposition of angels, and have not kept it. 54When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59And 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.
E. JESUS THE CHRIST IS: THE ONE MEDIATOR, ADVOCATE AND INTERCESSOR.
Irenaeus: born circa 120 A.D. died circa 203 Irenaeus Against Heresies Book 3 Chapter VI. The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. http://www.newadvent.org/fathers/0103306.htm http://wesley.nnu.edu/biblical_studies/noncanon/fathers/ante-nic/irenaeus/03-ag-he.htm Irenaeus Against Heresies Book 3 Chapter XVI. Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. http://www.newadvent.org/fathers/0103316.htm http://wesley.nnu.edu/biblical_studies/noncanon/fathers/ante-nic/irenaeus/03-ag-he.htm Irenaeus Against Heresies Book 4 Chapter XXV.—Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant. http://www.newadvent.org/fathers/0103425.htm http://wesley.nnu.edu/biblical_studies/noncanon/fathers/ante-nic/irenaeus/04-ag-he.htm G. ATHANASIAN CREED From
The Book of Common Prayer, (New York: The Church Hymnal Corporation, 1979),
pp 864 - 865. THE CREED OF SAINT
ATHANASIUS
Quicumque Vult (Whoever wishes)
commonly called
The Creed of Saint Athanasius. Circa 325 A.D.
Whosoever will be saved, before all things it is necessary that
he hold the Catholic Faith. Which faith except everyone do keep
whole and undefiled, without doubt he shall perish
everlastingly.
And the Catholic Faith is this: That we worship one God in
Trinity, and Trinity in Unity, neither confounding the Persons,
nor dividing the substance.
For there is one Person of the Father, another of the Son, and
another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the Holy
Ghost, is all one, the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy
Ghost.
The Father uncreate, the Son uncreate, and the Holy Ghost
uncreate.
The Father incomprehensible, the Son incomprehensible, and the
Holy Ghost incomprehensible.
The Father eternal, the Son eternal, and the Holy Ghost
eternal.
And yet they are not three eternal, but one eternal.
As also there are not three incomprehensibles, nor three
uncreated, but one uncreated, and one incomprehensible.
So likewise the Father is Almighty, the son Almighty, and the
Holy Ghost Almighty. And yet they are not three Almighties, but
one Almighty.
So the Father is God, the Son is God, and the holy Ghost is
God.
And yet they are not three Gods, but one God. So
likewise the father is Lord, the Son Lord, and the holy
Ghost Lord. And yet not three Lords, but one Lord. For as like
we
are compelled by the Christian verity to acknowledge every
person
by himself to be both God and Lord.
So we be forbidden by the Catholic Religion, to say, there be
The Father is made of none, neither created nor begotten.
The Holy Ghost is of the Father and of the Son, neither made,
nor
created, nor begotten, but proceeding.
So there is one Father, not three fathers; one Son, not three
sons, one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is afore, or after other; none is
greater, or less than another; But the whole three Persons are
co-eternal together and co-equal.
So that all things, as is aforesaid, the Unity in Trinity and
the Trinity in Unity is to be worshiped. He therefore that
will be saved must think of the trinity.
Furthermore, it is necessary to eternal salvation that he
believe rightly the Incarnation of our lord Jesus Christ.
For the right faith is , that we believe and confess, that our
Lord Jesus Christ, the Son of God, is God and Man:
God, of the substance of the Father, begotten before the
worlds; and Man; of the substance of His Mother, born in the
world;
Perfect God and perfect Man, of a reasonable soul and human
flesh subsisting;
Equal to the Father, as touching his Godhead; and inferior to the
Father, as touching his Manhood.
Who although he be both God and Man, yet He is not two, but one
Christ;
One, not by conversion of the Godhead into flesh, but by taking
of the Manhood into God;
One altogether; not by confusion of Substance, but by unity of
Person.
For as the reasonable soul and flesh is one man, so God and man
is one Christ;
Who suffered for our salvation, descended into hell, rose again
the
third day from the dead.
He ascended into heaven, he sitteth on the right hand of the
Father,
God Almighty, from whence he shall come to judge the quick and
the dead.
At whose coming all men shall rise again with their bodies and
shall
give account for their own works.
And they that have done good shall go into everlasting; and
they
that have done evil into everlasting fire.
This is the Catholic Faith, which except a man believe
faithfully,
he cannot be saved. Athanasius
was engaged in a dispute with many religious leaders of the day. Perhaps
the most prominent were Pelagius, a Briton and Arius a North African.
The false
teaching of Pelagius about the nature of Christ was widespread.
Evidence of the
Pelagian Arian heresy continues today in the written
commentary of Men of Letters. Particularly
in Columbia, a professor who received national recognition in 1988 for
his Political Science activities with regard to the first amendment,
has demonstrated
his ignorance of history. In a recent editorial in a local paper he has
perpetuated the error by suggesting that Trinitarians are not
Monotheist. This was
offered by him as fact rather than opinion, much less with reference
to the controversy
of the first seven centuries A.D. From
the, HISTORY OF Christian Philosophy in the Middle Ages by Etienne
Gilson, random
House, published 1954, page 579.
a further description of Athanasius. Athanasius,
born ca. 295 at Alexandria, died a Bishop of that city on May 2, 373. Ever
since the council of Nicaea where he had played a leading part,
Atahnasius was
engaged in ceaseless battles against the Arians. He was five times
exiled from Alexandria
as a consequence of their attacks against him. He
is also described as among the "Greek" Church Fathers. H. SAINT AUGUSTINE, ON CHRISTIAN DOCTRINE I, Chapter 5. 397 A.D. ROBERT
MAYNORD HUTCHINS, EDITOR IN CHIEF, GREAT BOOKS OF THE WESTERN WORLD, Volume
18, AUGUSTINE, (London, Encyclopedia Britannica, Inc.,
1952), pp 625 ‑ 626 ST. AUGUSTINE, ON
CHRISTIAN DOCTRINE I, Chapter 5. 397 A.D. The true objects of
enjoyment, then are the Father and The Son and The Holy Spirit, who
are at the same time the Trinity,
one Being, supreme above all, and
common to all who enjoy Him, if He is an object, and not rather the cause of
all objects, or indeed even if He is the cause of all. For it is not
easy to find a name that will suitably express so great excellence,
unless it is better to speak in this way: The Trinity, one God, of Whom
are all things, through Whom are all things, in Whom are all things. Thus the Father and the Son and the Holy Spirit, and each of these
by Himself, is God, and at the same time they are all one God; and each
of them by Himself is a
complete substance, and yet they are all one
substance. The Father is not the Son nor the Holy Spirit; the Son is
not the Father nor the Holy Spirit; the Holy Spirit is
not the Father
nor the Son, and the Holy Spirit is one Holy Spirit. To
all three belong the same eternity, the same unchangeableness. The same majesty, the
same power. In the Father is unity, in the Son equality, in the
Holy Spirit the harmony of unity and equality; and these three attributes
are all one because of the Father, all equal because of the Son, and all
harmonious because of the Holy Spirit.
I. COUNCIL OF
CHALCEDON 451 A.D. From
The Book of Common Prayer, (New York: The Church Hymnal Corporation, 1979),
page 864. COUNCIL OF
CHALCEDON 451 A.D. Definition of the
Union of the Divine and Human Natures
in the Person of Christ Council of
Chalcedon, 451 A.D., Act V Therefore,
following the holy fathers, we all with one accord teach men to acknowledge
one and the same Son, our Lord Jesus Christ, at
once complete in Godhead
and complete in manhood, truly God and truly
man, consisting also of
a reasonable soul and body; of one substance (homoousis) with
the Father as regards his Godhead, and at the same
time of one substance
with us as regards His manhood: like us in all respects, apart from sin; as
regards His Godhead, begotten of the Father before the ages, but yet as
regards his manhood begotten, for us men and for our salvation, of Mary
the Virgin, the god‑bearer
(Theotokos); one and the same Christ, Son,
Lord, Only‑begotten, recognized
in two natures, without confusion,
without change, without division,
without separation; the distinction of
natures being in no way annulled by the union, but rather the
characteristics of each nature
being preserved and coming together to form
one person and subsistence, not as parted or separated into two persons,
but one and the same Son and Only‑begotten God the Word, Lord Jesus
Christ; even as the prophets from earliest times spoke of him, and our
Lord Jesus Christ himself taught us, and the creed of the Fathers has
handed down to us. THE
ENCYCLOPEDIA AMERICANA INTERNATIONAL EDITION, Volume 6, CHALCEDON,
COUNCIL OF, (Danbury,
Connecticut, Grolier, Inc., 1989), pp 243 ‑ 244 The theological
definition of Chalcedon was an amalgam of the Teaching of Cyril, John of
Antioch, Flavian of Constantinople and Theodoret of Cyr with the
western tradition of Tertullian and St Augustine summed up in Leo's Tome to
Flavian.
J. APOSTLES CREED. Apostles
Creed: I learned this most helpful statement of faith by age eight. The earliest
appearance of the Textus Receptus of the Apostles Creed is found in DE
SINGULIS LIBRIS CANONICIS SCARAPSUS of Priminius. Circa 710 to 714. I believe in God
the Father Almighty, Maker of Heaven and Earth; And in Jesus
Christ, His only Son our Lord, Who was conceived by the Holy Ghost, born of
the Virgin Mary, Suffered under Pontius
Pilate, Was crucified, dead
and buried. He descended into hell, on the
third day rose again from
the dead, ascended into heaven, And
sitteth on the right hand of
God the Father Almighty; From thence he
shall come to judge the quick
and the dead. I believe in the
Holy Ghost; The holy catholic Church; The Communion of Saints; The
forgiveness of sins; The resurrection of the
body; And the Life everlasting.
Amen.
1 Cor 8:6 But to us there is but one God, the Father, of whom
are
all things, and we in him; and one Lord Jesus Christ, by whom
are
all things, and we by him.
1 Thes 1:9 For they themselves shew of us what manner of
entering
in we had unto you, and how ye turned to God from idols to
serve
the living and true God;
1 Thes 1:10 And to wait for his Son from heaven, whom he raised
from the dead, even Jesus, which delivered us from the wrath to
come.
1 Cor 15:1 Moreover, brethren, I declare unto you the gospel
which I preached unto
you, which also ye have received, and
wherein ye stand; 1
Cor 15:2 By which also ye are saved, if ye keep in memory what
I preached unto you, unless ye have believed in vain.
1 Cor 15:3 For I delivered unto you first of all that which I
also received, how that Christ died for our sins according to
the
scriptures;
1 Cor 15:4 And that he was buried, and that he rose again the
third day according to the scriptures:
1 Cor 15:5 And that he was seen of Cephas, then of the twelve:
1 Cor 15:6 After that, he was seen of above five hundred
brethren
at once; of whom the greater part remain unto this present, but
some are fallen asleep.
1 Cor 15:7 After that, he was seen of James; then of all the
apostles.
1 Cor 15:8 And last of all he was seen of me also, as of one
born
out of due time.
1 Cor 15:9 For I am the least of the apostles, that am not meet
to
be called an apostle, because I persecuted the church of God.
1 Cor 15:10 But by the grace of God I am what I am: and his
grace
which was bestowed upon me was not in vain; but I laboured more
abundantly than they all: yet not I, but the grace of God which
was with me.
1 Cor 15:11 Therefore whether it were I or they, so we preach,
and so ye believed.
Psalm 110:1 The LORD said unto my Lord, Sit thou at my right
hand, until I make thine enemies thy footstool.
Psalm 110:2 The LORD shall send the rod of thy strength out of
Zion: rule thou in the midst of thine enemies.
Psalm 110:3 Thy people shall be willing in the day of thy
power,
in the beauties of holiness from the womb of the morning: thou
hast the dew of thy youth.
Psalm 110:4 The LORD hath sworn, and will not repent, Thou art
a
priest for ever after the order of Melchizedek.
Psalm 110:5 The Lord at thy right hand shall strike through
kings
in the day of his wrath.
Psalm 110:6 He shall judge among the heathen, he shall fill the places
with the dead bodies; he shall wound the heads over many
countries.
Psalm 110:7 He shall drink of the brook in the way: therefore
shall he lift up the head.
1 Pet 3:19 By which also he went and preached unto the spirits
in
prison;
1 Pet 3:20 Which sometime were disobedient, when once
the
longsuffering of God waited in the days of Noah, while the ark
was a preparing, wherein few, that is, eight souls were saved
by
water.
1 Pet 4:6 For this cause was the gospel preached also to them
that are dead, that they might be judged according to men in
the
flesh, but live according to God in the spirit.
Eph 4:9 (Now that he ascended, what is it but that he also
descended first into the lower parts of the earth?
K. General Character of the Ecumenical Creeds.
from http://www.ccel.org/ccel/schaff/creeds1.all.html Creeds of Christendom, with a History and Critical notes, Volume I. The History of Creeds, by Schaff, Philip (1819) Chapter 2.
They are three in number: the Apostles', the Nicene, and the Athanasian Creed. The first is the simplest; the other two are fuller developments and interpretations of the same. The Apostles' Creed is the most popular in the Western, the Nicene in the Eastern Churches. To them may be added the christological statement of the ścumenical Council of Chalcedon (451). It has a more undisputed authority than 13the Athanasian Creed (to which the term ścumenical applies only in a qualified sense), but, as it is seldom used, it is generally omitted from the collections. These three or four creeds contain, in brief popular outline, the fundamental articles of the Christian faith, as necessary and sufficient for salvation. They embody the results of the great doctrinal controversies of the Nicene and post-Nicene ages. They are a profession of faith in the only true and living God, Father, Son, and Holy Ghost, who made us, redeemed us, and sanctifies us. They follow the order of God's own revelation, beginning with God and the creation, and ending with the resurrection of the body and the life everlasting. They set forth the articles of faith in the form of facts rather than dogmas, and are well suited, especially the Apostles' Creed, for catechetical and liturgical use. The Lutheran and Anglican Churches have formally recognized and embodied the three ścumenical symbols in their doctrinal and liturgical standards.1414 The Lutheran Form of Concord (p. 569) calls them 'catholica et generalia summć auctoritatis symbola.' The various editions of the Book of Concord give them the first place among the Lutheran symbols. Luther himself emphasized his agreement with them. The Church of England, in the 8th of her 39 Articles, declares, 'The three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed, for they may be proved by most certain warrants of Holy Scripture.' The American editions of the Articles and of the Book of Common Prayer omit the Athanasian Creed, and the Protestant Episcopal Church of the United States excludes it from her service. The omission by the Convention of 1789 arose chiefly from opposition to the damnatory clauses, which even Dr. Waterland thought might be left out. But the doctrine of the Athanasian Creed is clearly taught in the first five Articles. The other Reformed Churches have, in their confessions, adopted the trinitarian and christological doctrines of these creeds, but in practice they confine themselves mostly to the use of the Apostles' Creed.1515 The Second Helvetic Confession, art. 11, the Gallican Confession, art. 5, and the Belgic Confession, art. 9, expressly approve the three Creeds, 'as agreeing with the written Word of God.' In 'The Constitution and Liturgy' of the (Dutch) Reformed Church in the United States the Nicene Creed and the Athanasian Creed are printed at the end. The Apostles' Creed is embodied in the Heidelberg Catechism, as containing 'the articles of our catholic undoubted Christian faith.' The Shorter Westminster Catechism gives it merely in an Appendix, as 'a brief sum of the Christian faith, agreeable to the Word of God, and anciently received in the churches of Christ.' This, together with the Lord's Prayer and the Ten Commandments, was incorporated in the Lutheran, the Genevan, the Heidelberg, and other standard Catechisms. L. TERtullian: born circa 155 A.D. died circa 220 A.D. From http://www.crossroadsinitiative.com/library_author/14/Tertullian.html Quote. Tertullian, son of a Roman centurion from North Africa, was born around 160A.D. He received a good education in literature and thetoric and probably practiced law for a while before being converted to Christianity around the year 197A.D. It is the Church Father St. Jerome who tells us that Tertullian became a priest, but there are some indications that he may have remained a layman. What is clear is that eloquent as he was in both Greek and Latin, Tertullian quickly after his conversion set himself to defending the Catholic faith against the pagans as well as heretical Christians.
In so doing coined some of the key theological terms and phrases of the Christian theological tradition. It is in Tertullian's writings that we first find the Latin word "trinity" to describe the relationship between the Father, Son, and Holy Spirit, whom he taught were "one God in three persons." This remains a classic trinitarian formula to this day. He also made a great contribution to Christology, the branch of theology which seeks to understand the person of Jesus Christ and how divinity and humanity are related in him. It is Tertullian who gives us the formula later canonized by the Ecumenical Council of Chalcedon, teaching that Christ is "one person in two natures." End Quote. M. theophilus of antioch: born circa 169 A.D. , died circa 182 A.D. from http://www.earlychristianwritings.com/text/theophilus-book2.html Quote. THEOPHILUS TO AUTOLYCUS BOOK II CHAP. XV.--OF THE FOURTH DAY. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again,, which change their position, and flee from place to place, which also are cared planets, they too are a type of the men who have wandered from God, abandoning His law and commandments. End Quote. N. justin martyr : born circa 100 A.D. , died circa 165 A.D.
O. IGNATIUS OF ANTIOCH : born circa 50 A.D. , died circa 107 A.D.
P. THE DIDACHE Written circa 70 A.D.
Q. THE LAMBETH CONFERENCE From http://www.ccel.org/ccel/schaff/creeds3.vi.iv.i.i.html Quote. At the Lambeth Conference of 1920, Church reunion was the prominent subject of discussion and an impressive invitation to such union, called An Appeal to all Christian People, was sent forth by its members—'the archbishops and bishops of the Holy Catholic Church in full communion with the Church of England.' The document opened with a 949recognition 'of all those who believe in our Lord Jesus Christ and have been baptized into the name of the Holy Trinity, as sharing with them membership in the universal Church of Christ which is His body.' The bishops then proceeded to say that they believed that God wills fellowship and that 'it is God's purpose to manifest this fellowship, so far as this world is concerned, in an outward, visible, and united society, holding one faith, having its own recognized officers, using God-given means of grace, and inspiring all its members to the world-wide service of the Kingdom of God. This is what we mean by the Catholic Church.' Then, after referring to the ancient episcopal Communions in East and West to whom 'the Anglican Communion is bound by many ties of common faith and tradition,' they addressed 'the great non-episcopal Communions standing for rich elements of truth, liberty and life which otherwise might have been obscured or neglected, with whom we are closely linked by many affinities, racial, historical and spiritual.' Expressing the judgment that 'none can doubt that self-will, ambition, and lack of charity among Christians have been the principal factors in the mingled process of division, and that these, together with the blindness to the sin of disunion, are still mainly responsible for the breaches of Christendom,' they confessed that they 'shared in the guilt of crippling the Body of Christ and hindering the activity of His Spirit.' Looking forward to a united Church in which the bodies, now separated, 'will retain much that has long been distinctive in their methods of worship and service,' the bishops affirmed that the 'visible unity of the Church will be found to involve the whole-hearted acceptance' of the following articles: The holy Scriptures, as the record of God's revelation of Himself to man, and as being the rule and ultimate standard of faith; and the Creed commonly called Nicene, as the sufficient statement of the Christian faith, and either it or the Apostles' Creed as the Baptismal confession of belief. The divinely instituted sacraments of Baptism and the Holy Communion, as expressing for all the corporate life of the whole fellowship in and with Christ. A ministry acknowledged by every part of the Church as possessing not only the inward call of the Spirit, but also the commission of Christ and the authority of the whole body. The question is then asked, 'May we not reasonably claim that the Episcopate is the one means of providing such a ministry,' but coupled with the 'thankful acknowledgment' that the ministries of the communions not possessing the episcopate 'have been manifestly blessed 950and owned by the Holy Spirit as effective means of grace.' The judgment is then expressed that, in accepting episcopal ordination, 'no one could possibly be taken to repudiate his past ministry.' II. The Lambeth Quadrilateral and the Free Churches of England.—The Appeal, reaching the Federal Council of the Free Churches of England, was primarily acted upon 1921–25 by a Joint Conference between the Council's representatives of the Baptist, Congregational, Moravian, Presbyterian, Primitive Methodist, United Methodist, and Wesleyan bodies and a committee appointed by the two archbishops of England, the archbishops themselves being included. The deliberations were suspended by the Archbishop of Canterbury, 1925, that 'full opportunity might be given to the Churches to study and understand the documents already submitted' and the Federal Council's committee dismissed.2258 The Free Churches then individually discussed the Quadrilateral and replied to it. In general, objection was made to the Lambeth condition of episcopal ordination as essential, to the limitations put upon the dispensation of the Lord's Supper, and to creeds as of perpetually binding force. The Baptists declared that there is 'no separated body of priests.' The Congregational Union of England and Wales denied that 'the existence of separated Churches is necessarily contrary to the mind of Christ' and affirmed that the view that the validity of the ministry depends on episcopal ordination 'ran counter to their deepest convictions.' 2258A memorandum presented June 19, 1925, by the representatives of the Anglican Church in the Joint Conference called the ministries of the Free Churches 'real ministries,' but declared, at the same time, that, though they 'may possess spiritual, reality and efficacy, due authority' did not follow. 'This matter of due authority,' it added, 'is to us one of highest importance. Spiritual efficacy is one thing, due authority is another.' See Bell. Documents II., 79. The Churches of Scotland took no part in negotiations, as they were engaged in discussions over their own consolidation. The Rev. C. C. Starbuck, writing years ago, said, 'the impression given him by the consensus of Episcopal judgment on the Historic Episcopate is that it is rather a demand for submission than a solicitation of brotherly union.'
End Quote/
SECTION
II. A further Study
on the Deity of Christ
This
study is prepared from the Annotations and Notes found in the THE
NEW SCOFIELD REFERENCE BIBLE by
C.I. Scofield, New York, Oxford University Press, 1967. The
Scripture quotations are taken from the PC Study Bible
Seattle Washington, Biblesoft, 1988‑1991. The section headings are based on, A. The Annotation of John 1:1 B.
The Annotation of John 20:28 C.
The Annotation of Acts 9:20 D.
The
Annotation of Philippians 2:6 E.
The
Annotation of James 2:1 A. The Annotation of John 1:1In the beginning was the word and the word was with God, and the word was God.The Deity of Christ is declared in scripture:(1) Greek Logos (Aram. Memra, used as a designation of God in the Targums, i.e. Aramaic translations of the O.T.). The Greek word means (1) thought or concept; and (2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly suitable because (1) in Him are embodied all the treasures of the divine wisdom, the collective thought of God. (1 Cor. 1:24; Eph. 3:10-11; Col. 2:2-3); and (2) He is from eternity, but especially in His incarnation, the utterance or expression of the person and thought of Deity (Jn. 1:3-5, 9:14-18; 14:9-11; Col.2:9). In the Being , Person, and work of Christ, Deity is expressed.
B. The Annotation of John 20:28And Thomas answered and said unto him, My Lord and my God.The Deity of Christ is declared in scripture: (1) The O.T. both intimates and explicity predicts His Deity. (a) The theophanies intimate the appearance of God in human form, and His ministry thus to man ( Gen. 16:7-14; 18:2-23 especially v. 17; cp. 32:28 with Hos. 12:3-5.; Ex.3:2-14).
Genesis 16: 7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. 13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 18: 1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. 6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. 8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. 16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 17 And the LORD said, Shall I hide from Abraham that thing which I do; 18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. 20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. 22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. 23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Genesis 32: 28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. Hosea 12: 3 He took his brother by the heel in the womb, and by his strength he had power with God: 4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; 5 Even the LORD God of hosts; the LORD is his memorial. Exodus 3: 2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. 11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And 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. (b) The Messiah is expressly declared to be the Son of God (Ps.2:2-9), and God (cp. Ps. 45:6-7 with Heb. 1:8-9; Ps. 110:1 with Mt. 22:44; Acts 2:34 and Heb. 1-3; Ps. 110:4 with Heb. 5:6; 6:20; 7:17-21; and Zech. 6:13). Psalm 2: 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Psalm 45: 6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Hebrews 1: 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Psalm 110: 1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. Matthew 22: 44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? Acts 2: 34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, Hebrews 1: 13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Psalm 110: 4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Hebrews 5: 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. Hebrews 6: 20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 7: 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20 And inasmuch as not without an oath he was made priest: 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) Zechariah 6: 13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
(c) His virgin birth was foretold as the means through which God could be Immanuel, God with us (cp. Isa 7:13-14 with Mt. 1:22-23). Isaiah 7: 13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? 14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Matthew 1:
22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (d) The Messiah is expressly invested with the divine names (Isa. 9:6-7). Isaiah 9: 6 For 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. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. (e) In a prophecy of His death He is called the Lord’s “fellow” (cp Zech. 13:7 with Mat. 26:31). 7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Matthew 26: 31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. (f) His eternal Being is declared (cp. Mic. 5:2 with Mt. 2:6; Jn. 7:42). Micah 5: 2 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. Matthew 2: 6 And 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. John 7: 42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? (2) Christ Himself affirmed His Deity. (a) He applied to Himself the Jehovistic I AM. (The pronoun “he” is not in the Greek; cp. Jn. 8:24, 56-58. The Jews correctly understood this to be the Lord’s claim to full Deity [v. 59]. See Jn. 10:33; 18:4-6, where, also, “he” is not in the Greek text). John 8: 24 I 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. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. John 10: 33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. John 18: 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. (b) He claimed to be the Adonai of the O.T. (Mt. 22:42-45. See Gen. 15:2, note). Matthew 22: 42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in 44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? 46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more
questions. C. The Annotation of Acts 9:20And straightway he preached Christ in the synagogues, that he is the Son of God. Compare 2:36. Peter, while maintaining the Deity of Jesus ("God hath made that same Jesus, whom ye have crucified, both Lord and Christ"), gives special prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David (Acts 2:25-30); Paul's, that they had crucified the Lord of glory (1 Cor. 2:8). In the KJV the sense is largely lost. The point was not that the Christ was God, a truth plainly taught by Isaiah (Isa. 7:14; 9:6-7). but that Jesus the crucified Nazarene, was the Christ and therefore God the Son.
D. The Annotation of Philippians 2:6Who, being in the form of God, thought it not robbery to be equal with God: E. The Annotation of James 2:1My brethren,
have not the faith of our Lord
Jesus Christ, the Lord of glory, with
respect of persons.
This verse contains a very strong affirmation of the deity of the Lord Jesus Christ. It may be translated:" ...of our Lord Jesus Christ, the glory." The use of the title "Lord," and the association of our Lord with the glory of God, the Shekinah, make clear James's witness to the Lord's Deity. Furthermore, the reference to respect of persons indicates that all earthly distinctions disappear in the presence of Christ, the glorious one. End Quote.I serve no man or
denomination nor for gain. I serve Jesus The Christ alone. |