INTRODUCTION
Outline.
1. Jesus Christ Is God
Introductory Remarks.
1. During our research and development on the lesson on being “partakers of the divine nature of Christ,” as described in 2 Peter 1:3-4, a great truth emerged. And that was that many religious scholars deny or reject the divinity of Jesus Christ as God, Lord, and Savior. If one is to be saved, they must acquire faith in Christ, confess that He is the Son of God, and be obedient to the faith, as the first-century believers, that they might be saved, Acts 6:7; Acts 8:12. In this dissertation,
2. We will discuss Jesus Christ as being God, as foretold by the scriptures. The apostle John declared Him to be so: “In the beginning was the Word…and the Word was God,” John 1:1-3. Jesus declared Himself to be “the Son of God, making Himself equal with God,” John 5:18; John 10:30. Thomas called Him: “My Lord, and My God,” John 20:28.
3. Angels from heaven announced Him as Savior to Mary before her conception and Joseph after it, and to the shepherds keeping watch over their sheep at His birth,” Matthew 1:21; Luke 1:30-35; Luke 2:8-11. With this brief introduction, let us get right into the dissertation!
BODY OF DISSERTATION
I JESUS CHRIST IS GOD
A. Definition. We sought the definition of God from several sources. Beginning with recognized Lexicons, bible dictionaries, and commentators. We will examine prophetic statements about God in the Old Testament that are fulfilled in the New Testament. One must readily admit that today there are many more resources available than when many of these doctrinal views were first advanced by religious authors and scholars. We make no apology for the truth, I say, as the beloved apostle Paul did: “Let God be true and every man a liar,” Romans 3:4. Jesus was,
1. The God with us, or “meta hemon ho theos,” during His ministry on earth, Matthew 1:23; John 1:13. The first step in discussing all three divine attributes will be to observe their definitions and uses in a Lexical Form. By this, I mean how the Name, noun, or attributes are listed in several recognized Lexicons. Is the definite article listed or not, along with it? Thus, making the Name or Noun definite. Therefore, if definite, is it in the Nominative Case? [The article “o,” |ho or “the”] places any Name or Noun in the Nominative Case having the case ending of: “os” or “s.” This will be our “fruit test” in defining these names or nouns, i.e., God, Lord, and Savior, in this dissertation. If you are not yet familiar with these terms and definitions, do not be alarmed; we will bring you up to date as you continue to hear, read, and study the content of this dissertation.
2. Nominative Case. Recall, the Nominal case indicates the subject of a sentence and other words that describe the subject, such as a predicate nominative or predicate adjective. It is also used to modify adjectives and participles, which in turn modify the sentence's subject.
a. These may also have a linking verb in the sentence that helps to connect the adjective to the subject, i.e., noun, pronoun, or participle.
b. If the article is “anarthrous,” or absent in the text, the noun is not considered definite.
c. If, however, the article is present or “articular” in the text, the noun is considered definite.
d. The article is not always connected with the proper name or noun when first introduced (in a passage of scripture); however, it will appear when the proper name or noun is afterward identified as the subject in the sentence.
e. Conclusion: The definite articles show that the name or noun is definite, and both the article and the noun must agree in case, number, and gender. After discussing each Name and Noun, we will conclude the topic by conducting an exercise in Greek Parsing on several passages of scripture that are central to the discussion, specifically those that challenge the acceptance of Jesus Christ as God, Lord, and Savior. We will allow the Scriptures to define the Divinity of Jesus Christ as God, Lord, and Savior of the world. I am confident that after a closer look at these texts, we will have our answer. Right now, let us review some prophetic scriptures that announce the coming Messiah as God. Observe,
3. The prophetic scriptures concerning the God of heaven and earth, as they pertain to Christ. Observe these prophets of God,
a. David: “Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no end,” Psalms 102:25-27.
b. Isaiah: “Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God,” Isaiah 44:6.
c. Jeremiah: “Ah, Lord God! Behold, thou hast made the heaven and earth by thy great power and stretched out arm, and there is nothing too hard for thee…the Great, the Mighty God, the Lord of hosts, is His name,” Jeremiah 32:17-18. [Text shortened for brevity - or TSFB].
4. New Testament fulfillment. To avoid prolonging this dissertation, I do not feel obligated to list and discuss every Old Testament passage that refers to the Deity and Divinity of Christ (as seen in the New Testament). I will only mention a few. The reader or listener can do this themselves if they desire. Our goal is to demonstrate that Jesus was the promised Messiah, the Son of the Living God. Here is how the New Testament mentions,
a. David’s prophecy. We find the fulfillment of his prophecy in the Book of Hebrews. Paul wrote: “Unto which of the angels said He at any time, Thou art my Son, this day have I begotten thee? And again, I will be to Him a Father, and He shall be to me a Son? And again, when he bringeth forth His first begotten into the world, He saith, And let all the angels of God worship Him…But unto the Son He saith, Thy throne, O God, is forever and ever, a sceptre of righteousness is the sceptre of thy kingdom…God hath anointed thee with the oil of gladness above all thy fellows. And, Thou, Lord, in the beginning hast laid the foundations of the earth, and the heavens are the works of thy hands: they shall perish, but thou remainest, and they all shall wax old as a garment. And as a vesture shall thou fold them, and they shall be changed, but thou art the same, and shall not fail,” Hebrews 1:5-12. TSFB.
b. Isaiah’s witnessed. Jesus Christ is the: “I 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; Revelation 1:11. See also Revelation 1:17-18; Revelation 2:8; and Revelation 22:13.
c. Jeremiah’s prophecy. Jesus Christ: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. He made all things, and without him was not anything made that was made,” John 1:1-3; Ephesians 3:9; Colossians 1:15-16. See also Hebrews 1:1-12 and Revelation 4:11. There is some controversy surrounding these passages of scripture, primarily John 1:1-3. To clear it up,
d. It is appropriate now to introduce Grandville Sharp’s Rule, governing the definite article, proper names, and nouns, etc. This seems to be the root of all the misunderstandings of Christ’s deity and divinity. Observe,
5. The Sharp’s Rule: “He (Sharp) laid down a ‘rule’ (p. 3) which has become famous and the occasion of sharp contention, but which is still a sound and scientific principle: When the copulative (kai or and) (connects two nouns of the same case [viz., nouns (either substantive or adjective, or participle) of personal description respecting office, dignity, affinity, or connection, and attributes, properties, or qualities, good or ill], if the article or any of its cases precedes the first of the said nouns or participles and (the article) is not repeated before the second noun or participle, the latter always relates to the same person that is expressed or described by the first noun or participle: i.e., it denotes a farther description of the first named person,” Page 62. [Some parentheses and hyphenations were added for identity and explanation only.] REF. See References. Let us illustrate this Rule as it applies to the text listed below — in EXERCISE 1. Yes, an exercise already.
ILLUSTRATION: Understanding definite articles and word case endings. Here is an example of how to apply this rule to understand the relationship of the definite article and master case endings of personal names, nouns, adjectives, and participles. For these exercises,
a. Here are the rules for the road as we move forward:
1) The “T-” identifies the definite article, and “N-” its proper name or noun in the BLB’s Parsing tab. [To be discussed shortly.]
2) The proper name or noun determines the definite article’s case form that agrees in case, number, and gender.
3) Proper names and nouns will appear in the Nominative Case when they are the subject of the sentence or phrase.
4) All other nouns, pronouns, adjectives, and participles linked to this proper name or noun will also appear in the Nominative Case, in the text of discussion.
b. Consider this text: “All things are delivered to me of my Father: and no man knoweth who the Son is, but (except) the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him,” Luke 10:22. Before you begin,
NOTE: Open the BLB.org application and pull up this verse for your viewing (Luke 10:22).
c. We will focus on this sentence to illustrate the use of the definite article and proper names or nouns. We will review the sentence in English and then in Greek. Consider the,
1) Sentence in English: “Who the Son is, except the Father.” Now consider the,
2) Sentence in Greek: “tis estin ho uios ei mn ho pater.”
3) Greek Parsing: “No one knoweth:”
Who | is |the |Son | but/except |the | Father
tis | estin |ho |uios | ei | mn |ho | pater
I-NSM | V-PXI-3S |T-NSM | N-NSM |COND |PRT-N |T-NSM | N-NSM
4) Observe that definite articles and proper names are all in the NSM - Nominative Singular Masculine case endings.
5) If you are confused right about now, you should open the BLB.org App and enter the text (Luke 10) into the search window. Once it opens, locate verse 22, click on Tools, and the verse will open in the Interlinear View. You will be able to view the text in Greek under 'Textus Receptus' at the top of this screen. Move to the right of the page, and you will see the Parsing [?] tab. The last line in this exercise 3) Greek Parsing, in the panel above, should correspond to the button under the Parsing tab for Luke 10:22 Interlinear. Locate and review the Parsing code for each English word in this panel for similarity. [These instructions will not be repeated for any other EXERCISES.]
NOTE: BLB.org provides a tutorial to assist you in navigating this Application. Please review it!
6) According to Sharp’s Rule, two persons are mentioned in this text: the Father and the Son. Both are proper names or nouns.
a) Notice both English and Greek translations of the words in their panels.
b) You might want to review all the listings for each word in their panels.
c) Do not click on them at this time; review them to become familiar with the Application.
d) Move to the far right of the screen and locate the Parsing [?] tab.
e. You can view each word in the panel above on the Parsing tab.
f. They should be in the same form, T-NSM, N-NSM, etc. Please note that there may be some differences. [What you are witnessing is how the Greek Words have been listed in their case, number, and gender.] You have just conducted a review of Greek Parsing. You will return to this Application a few more times while reading and studying this dissertation. With just a little work after you have reviewed this dissertation and have completed all the exercises, you will be familiar enough to conduct your own Greek Parsing of any scripture in the New Testament.
NOTE: If you select and click on any word or tab, use the “back arrow” to return to Interlinear View.
Reference: Greek Manuscript 1992 of the New Testament, Image 59, page 65. [Middle of page]. This author reviewed each of these passages of scripture in the Manuscript indicated above to see how it appeared in Greek. The Greek Manuscript’s image and page number were noted and listed. See References for additional information. Moving on to,
B. Jesus is God. The apostle John declared Him to be so: “In the beginning was the Word, and the Word was with God, and the Word was God,” John 1:1-3. Some writers and scholars infer that the absence of the definite articles in John’s mention of Christ’s divinity is proof enough that He was not considered God by the Apostle John. However, what proves too much proves nothing at all. Earlier in this dissertation, we mentioned that when a proper name or noun is first stated in a passage of scripture, it does not always include the definite article (the proper name or noun will not be the subject of the sentence). However, when that name is again mentioned, as the subject of the sentence, this rule requires that the article accompany the proper name to associate it with any earlier mention of that person. This is undoubtedly the case here. Observe,
1. First, in John 1:1-3, Jesus is introduced as “the Word” or “the Logos,” both of which are nouns and names, and he includes the article “ho” for both. The subject here is “the word” or “the Logos.”
a. The same thing occurs in John 1:6, “There was a man sent from God, his name was John.” I ask, “Who is this deity?” And “Who is this man, John?” Neither names nor nouns have the article preceding them. There is no article before either name. Later, however, John places the definite article before the proper name to associate it with any previous mention. Consider,
1) The “John sent from God,” John 1:6; John 1:19.
2) The “only begotten of the Father,” John 1:14, John 1:18.
3) The “John sees the Jesus, the lamb of God,” John 1:29.
4) John “was baptizing, the John,” John 1:28, John 1:29.
5) The only begotten Son, “the Son of God,” John 1:14, John 1:34.
NOTE: The Word was with God, and the Word was God. The Word became flesh and dwelt among us, Matthew 1:23. Who was in the bosom of the Father, as the only begotten Son. Therefore, the Word is 1) the only begotten Son (ho monogenas uios), John 1:14; 2) who was in the bosom of the Father (eis ton kolpon tou patros), John 1:18; 3) who is the Son of God (ho uios tou theou), John 1:35. The Word, the only begotten Son, the Son of God! He was the Son with the Father in the beginning. He “laid the foundations of the earth,” Hebrews 1:10. If not, why not?
b. What has all this proven? The writer of the sacred text in the examples above states the name while describing Him, and later assigns the definite article to that name, making it definite when it is the subject of the sentence. John did this repeatedly throughout the Gospel of John.
c. Conclusion: There was also latitude given to the translators in assigning the definite article to a proper name or noun. The rule, as mentioned earlier, is this: if the name or noun is describing the person or action, the article may or may not be included. However, when the name or noun is the subject of the sentence, the article will precede it. This was illustrated in the examples above. The argument that John did not use the article to describe the Logos as God is surely flawed; he did so when he described the Logos as the Word, who was in the beginning with “God,” Genesis 1:1-2; Genesis 1:26-27. “Let us make man in our image!” This directive implies more than one.
2. Further, Jesus declared Himself to be the Son of God, making Himself equal with God,” John 5:18; John 10:30. In these two verses, Jesus speaks of Himself as being the Son of God. Observe,
a. Jesus breaks the sabbath. “But Jesus answered them, My Father worketh hitherto, and I work. Therefore, the Jews sought all the more to kill him, because he not only had broken the sabbath
(day). He also said that God was His Father, making Himself equal with God,” John 5:17-18.
b. Before Abraham was, I am. Jesus says: “Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto Him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am,” John 8:56-58. The Lord placed Himself at the time when He as God visited Abraham. He rejoiced on that day and was glad. Jesus is establishing His “eternal existence” as the God of Abraham, Isaac, and Jacob, Matthew 22:32; Matthew 26:63.
1) In Mark’s Gospel, Jesus, when asked: “Art thou the Christ, the Son of the Blessed? Jesus said I am: and you shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and said, What need we any further witnesses?” Mark 14:61-63.
2) Jesus was being accused of blasphemy in calling Himself the Son of the Blessed.
3) If this was not who He was, then we are still in our sins, for no impostor could have obtained eternal redemption for the sinner!
c. Jesus preserves the sheep. Jesus said, “I and My Father are one,” John 10:30. Jesus was teaching in the temple and stated, “My sheep hear My voice, and I know them, and they follow Me. And I give unto them eternal life…My Father, who gave them to me, is greater than all, and no man can pluck them out of my Father’s hand. My Father and I are one. Then the Jews took up stones again to stone Him. Jesus answered them, Many good works have I shown you from my Father. For which of those works do you stone me? 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 (equal) to God,” John 10:27-33. TSFB. A special,
NOTE: Jesus' answer to them is worth noting. He answered them: “Is it not written in your law, I said, Ye are gods? If He called them gods, unto whom the word of God came, and the scripture cannot be broken: Saying 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 10:34-36. In the Greek [“eimi ho uios tou theou,”] or “I am the Son of God,” John 10:36; John 1:34. Compare with John 20:30-31. See the EGNT, Page 308, and the BLB.org. See Stephens TR 1550 GNT, of John 20:31, [“ho iesous estin ho christos ho uios ho theos.”] Page 204. The entire string of proper names is in the Nominative Case and case endings. [T-NSM, and N-NSM, respectively for the Jesus, the Christ, the Son, and the God.]
d. Conclusion: In all these verses, the Lord declared unto the Jews His divinity as the Son of God in several ways. They could not receive it because of the hardness of their hearts, as foretold by the prophet Isaiah, as recorded in John 12:37-41. This would continue to be a struggle for these Jewish leaders, just as it is now. The hardness of heart of many today can be seen in much the same way as it was in them when Jesus spoke these words. John also mentioned that the “Scribes, Pharisees, and religious leaders believed in Jesus, but would not confess Him because they loved the praise of men more than the praise of God,” John 12:42-43; John 5:43-44.
3. Next, Thomas called Him: “My Lord, and My God,” John 20:28. This is the most profound announcement of the divinity of Christ by one of His disciples, who was to be an apostle. Thomas was not present during Jesus' first visit to the eleven after His resurrection. He remarks after being told by them that they had seen the Lord: “I will not believe until I have seen…of which Jesus eagerly accommodated. Now, visiting again, Thomas is present. Jesus says unto him,
a. “Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto Him, My Lord and My God. Jesus said unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen and yet believed,” John 20:27-29.
b. The Lord provided Thomas with the proof he desired. Thomas then said: “My Lord and My God.” Admitting to Him that he now believes. How much proof will it take some of these who so disbelieve in Jesus Christ’s divinity and deity as the Son of the Living God? This dissertation may help some, but there will always be those, as was the case in Jesus’ day, who will not believe, despite having seen.
c. If we are to wait until seeing the nail prints in His hand and the hole in His side, it will be too late on that day. The Lord declared: “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me on that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name have done many wonderful works? And then will I profess unto them, I never knew you: depart from me, you that work iniquity,” Matthew 7:21-23; Luke 6:46; Luke 13:25-27. Jesus is here describing the judgment, and those who were standing before Him would call Him “Lord, Lord,” and He would deny knowing them, even for the good works they had done. Jesus calls Himself the “Lord” of judgment, as Paul declares in Acts 17:30-31; Romans 14:9-12; and 2 Corinthians 5:10-11. Is He then Lord of the Judgment?
d. Conclusion: True faith is not due entirely to what we have seen, but to what we believe, though we have not seen. Thomas had to see to believe that He had risen. Jesus said: “Blessed are they that have not seen yet believe.” The first element of faith is to believe. However, faith without action is unprofitable. James wrote: “Faith without works is dead being alone,” James 2:14-24. The final element of faith is our obedience to what we have learned, as seen in Romans 1:16; Romans 10:16-17; and Romans 6:17-18.
4. Finally, Angels from heaven announced Him as Savior to Mary before her conception and to Joseph after, and to “the shepherds keeping watch over their sheep at His birth,” Matthew 1:21; Luke 1:30-35; Luke 2:8-11. Matthew noted: “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted, God with us,” Matthew 1:22-23; Isaiah 7:14. Jesus is the Emmanuel: “meta hemon ho theos.” Isaiah's prophecy declares Jesus as the God with us. So, said John, “He pitched His tent among us, (and we beheld His glory, the glory of the only begotten of the Father,) full of grace and truth,” John 1:14; John 1:18. He is the “Word” that was with the “Father” in the beginning, the Son of God,” John 1:34.
NOTE: [Observe that the article “the” precedes the name “God” in this sentence.] Continuing,
5. McClintock and Strong Biblical Cyclopedia. Para. III. 3. “The Attributes of God…Dr. Samuel Clarke sums up the attributes as ultimately referable to these three leading ones: omnipotence, omniscience, and perfect goodness. Others distinguish them into absolute and relative: absolute, such as belong to the essence of God, as Jehovah, Jah, etc.; relative ones are such as may be ascribed to him in time, with relation to his creatures, as creator, governor, preserver, redeemer, etc. Others…divide them into communicable and incommunicable attributes. The communicable are those which can be imparted to the creature, as goodness, holiness, wisdom, etc.; the incommunicable are such as cannot be so imparted, as independence, immutability, immensity, and eternity.” John McClintock and James Strong, the Cyclopedia. See God, VI. Dogmatical Treatment of the Doctrine of God. — 2. Division – III. The Attributes of God, 3. by analogy or eminence ... Dr. Samuel Clarke…etc. (Page number not noted).
Reference: Attributes of God, by Dr. Samuel Clarke. See References. It should be understood that these attributes are attributed to the Father, the Son, and the Holy Spirit, all being “One God.” Now let us review some other,
C. Prominent authors and scholars. Many of whom disagree with this premise, while others continue to seek an answer. There are unlimited resources available to the “seeker of truth” today than were available when many of these authors and scholars published their works. No one should still be in the “dark” as to the Divinity and Majesty of Jesus Christ, Matthew 17:1-9; 2 Peter 1:16; and Hebrews 1:3. Consider,
1. A.T. Robertson. There is no one more eminently qualified to consult in this matter than A.T. Robertson, as depicted in his book: “The Minister and His Greek New Testament.” Still others, such as Matthew Henry, Joseph H. Thayer, and B. W. Johnson, can also shed light on this subject. We will consult them as we begin to uncover and examine this question in the Scriptures. He commented on John 1:1. Robertson wrote:
a. “A word should be said concerning the use and non-use of the article in John 1:1, where the author safely follows a narrow path. ‘The Word was God.’ If both God and Word were articular, they would be coextensive and equally distributed and so interchangeable. However, the separate personality of the Logos is affirmed by the construction used, and Sabellianism is denied.”
NOTE: Sabellianism taught Modalistic Monarchianism: i.e., “Holding that Jesus Christ was not a distinct person of the Trinity but was rather one of three successive modes or manifestations of God,” Merriam-Webster Dictionary. This, of course, is not sound doctrine, 2 John 1:9.
b. He continues: “If God were articular and Logos non-articular, the affirmation would be that God was Logos, but not that the Logos was God. As it is, John asserts that in the pre-incarnate (Christ’s) state, the Logos (or the Word) was God, though the Father was greater than the Son (John 14:28). The Logos (the Word) became flesh (1:14), and not the Father. However, the Incarnate Logos was really ‘God (the) only Begotten (Son) in the bosom of the Father,’ (1:18 correct text).”
c. He concludes: “In Romans 9:5, the punctuation is in dispute and the article plays no decisive part in the meaning. Westcott and Hort punctuate the sentence (so as) to make God in apposition with Christ, and as do the English Version. [‘Whose are the fathers, and of whom, as concerning the flesh, the Christ came, who is over all, the God blessed forever. Amen,’ Romans 9:5]. This punctuation allows Paul to apply the word 'God' to Christ, as we find it in John 1:1 and 2 Pet. 1:1 and Ti. 2:13. In Col. 1:16-17, Paul treats Christ as Creator and Upholder of the Universe,” Page 67-68. (Additions are mine for clarity only.) Observe,
NOTE: [I inserted the text into this quotation. In Romans 9:5, two definite articles were not translated but were added to the text above. Review them in your Interlinear, along with John 1:13-14; John 1:1. Consider also Hebrews 1:1-3; Hebrews 3:3-6. “He that built all things is God.”] See BLB.org, on Romans 9:5. “The Christ,” or T-NSM; N-NSM, and “The God,” or T-NSM; N-NSM, respectively. “Hidden things will come to light,” Luke 12:2-3; Hebrews 4:13.
d. Conclusion: It was not Robertson's intent to relegate (lower) Christ’s position in the Godhead, but to show that though they were equal, He voluntarily submitted Himself to the Father, as an obedient Son, to become flesh, “Who, being in the form of God, thought it not robbery (something to grasp) to be equal with God: But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore, God also highly exalted Him, and gave Him a name which is above every name…And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father,” Philippians 2:5-11; Hebrews 5:7-9; and Matthew 26:39. Concerning Christ's divine nature,
2. Matthew Henry wrote: “Here are the two natures of Christ: His divine nature and His human nature.” He begins,
a. “His divine nature: Who, being in the form of God (v. 6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with John i. 1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col. i. 15), and the brightness of his glory, and express image of his person, Heb. i. 3. He thought it no(t) robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, John x. 30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal. iii. 8.” He continues,
b. “His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly a man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his act, and by his consent. We cannot say that our participation in human nature is so. Herein, he emptied himself, divested himself of the honors and glories of the upper world, and his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb. ii. 17.” He concludes,
c. “Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God…highly exalted him, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine…His exaltation here is made to consist in honor and power. In honor, so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead.” Grand declaration,
d. “At the name of Jesus, not at the sound of the word, but the authority of Jesus, all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord—every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Matt. xxviii. 18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and the dead as well as the living. —To the glory of God, the Father. It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, John v. 23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Matt. x. 40,” Pages 1050–1051.
3. B. W. Johnson. He wrote concerning Peter’s preaching of the resurrection of Christ. Observe, “God had promised to David that Christ should sit on his throne. See 2 Sam. 7:11–16; Psa. 89:3, 4, 35, 37; 132:11. This Jesus hath God raised. David foretold it; we are all witnesses to it. There were, including himself, at least twelve witnesses there who had seen the risen Lord again and again. …Christ has been exalted…to a heavenly throne. He hath shed forth this, which ye now see and hear. The supernatural marvels of this wonderful day were a testament to Christ's exaltation. He had shed them forth. Peter now shows that David had foretold the exaltation of Christ. David … saith, Psa. 110:1. Jesus (Matt. 22:43, 44) quotes the same passage and applies it to Himself. The Lord God, the Father. Said: To My Lord, Christ Jesus. Sit thou on my right hand. To sit at the right hand implies participation in the Supreme Government. Until I make, etc. When the work of the Mediator is ended and all are conquered to Christ, then all power is given up to the Father. See 1 Cor. 15:23-28. Therefore, let all the house of Israel know, etc. This is the grand climax, the conclusion to which the whole discourse had been directed. Upon hearing this, a convincing demonstration supports the conclusion. Before Peter began to speak, they did not understand the signs, but now it was clear to them that they had rejected and crucified the Lord, and it pricked their heart. Convicted of their sins and pierced with sorrow. They believed Peter's affirmation; their faith revealed their sin in rejecting Christ. Overwhelmed with sorrow, they ask, What shall we do? Is there any way that such sinners can be pardoned?” Pages 298-299. Peter provides the answer in Acts 2:38-41. (Additions are for explanation only.) Quotation shortened for brevity.
4. Richard C. Trench. Discusses the proper use of the word “Godhead” in the New Testament. In his book, “Trench’s Synonyms,” he describes it in this manner,
a. “ii. theiotas, theotas. Neither of these words occurs more than once in the N. T.; theotas only at Rom. 1:20 (and once in the Apocrypha, Wisd. 18:9); theotas at Col. 2:9. We have rendered both by ‘Godhead;’ yet they must not be regarded as identical in meaning, nor even as two different forms of the same word, which in process of time have separated off from one another, and acquired different shades (levels) of significance.” On the contrary,
1) “There is a fundamental distinction between them, and one which (grounds) itself on their different derivations; theotas being from theos, and theiotas, not from t? theion, which is near, though not reasonably, equivalent to theos, but from the adjective theios.”
2) “It may be observed, in conclusion, that whether this distinction was intended, as I am fully persuaded it was, by St. Paul or not, it established itself in the later theological language of the Church —the Greek Fathers using never theiotas, but always theotas, as alone adequately expressing the essential Godhead of the Three several Persons in the Holy Trinity,” Pages 7-8.
Reference: Synonyms of The New Testament, by Richard Chenevix Trench, D.D., Archbishop, Twelfth Edition, Corrected and Improved, London, Kegan Paul, Trench, Trubner, & CO. Ltd., 1894. We thank Richard Trench for this explanation of the term “Godhead” as it applies to Christ. The beloved Apostle Paul wrote extensively about the deity and divinity of Christ. Observe,
b. “For the invisible things of Him from the creation of the world are seen being understood by the things that are made, even His eternal power and Godhead; that they are without excuse,” Romans 1:20. (Strong’s G2305.)
c. “For in Him dwelleth all the fulness of the Godhead bodily,” Colossians 2:9. (Strong’s G2320.)
d. Luke wrote: “Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device,” Acts 17:29. In this passage of scripture, Godhead is: “theios theîos, thi'-os; from G2316; godlike (neuter as noun, divinity): —divine, godhead.” (Strong’s G2304.) [References to Strong’s G-Numbers are mine.]
e. Conclusion: The proper name “God” bears specific divine characteristics along with its name. We have already observed this in our review of the scriptures concerning Christ’s “Godship,” or the Greek word “Godhead,” which is theiotas, -atos, a, meaning having divinity or a divine nature. It appears that only Paul and Luke used this word to describe the Unity of God, who is Father, Son, and Holy Spirit, as in Matthew 28:18-20. See also Ephesians 4:4-6; John 20:17; Malachi 2:10; Matthew 6:9. [The Father, our Father, one God and Father]. Jesus is God, but not the Father!
5. Benjamin B. Warfield makes this final observation. “The distinction is not that theotes refers to the essence and theiotes to the attributes; we cannot separate the essence and the attributes. Where the essence is, there the attributes are; they are merely the determinants of the essence. And where the attributes are, there the essence is…The distinction is that theotes emphasizes that it is the highest stretch of Divinity which is in question, while theiotes might be taken as referring to Deity at a lower level. It is not merely such divinity as is shared by all the gods many and lords many of the heathen world, to which "heroes" might aspire, and "demons" attain, all the plenitude of which dwells in Christ as incarnate; but that Deity which is peculiar to the high gods; or, since Paul is writing out of a monotheistic consciousness, that Deity which is the Supreme God alone. All the fullness of the supreme Deity dwells in Christ bodily. There is nothing in God that is over all which is not in Christ. Probably no better rendering of this idea is afforded by our modern English than the term "Godhead," in which the qualitative notion still lurks, though somewhat obscured behind the individualizing implication, and which in any event emphasizes precisely what Paul wishes here to assert-that all that enters into the conception of God, and makes God what we mean by the term "God," dwells in Christ, and is manifested in Him in connection with a bodily organism (His heavenly body),” ISBE. (Addition mine, see 1 Corinthians 15:42-49.)
Reference: International Standard Bible Encyclopaedia, “Godhead.” Moving now to a few more,
D. Dictionaries, Lexicons, and Commentaries. The Lord Jesus Christ is or is not “God,” because someone says he is or is not God. He is God because He has exhibited all the attributes of God while He was on earth, completing His Father’s work of redemption. He was God with us! In human form, not in a divine form as He was while with the Father in heaven. Consider,
1. The Lexicon Form. A point to be made first is that proper names, nouns, pronouns, and adjectives listed in the references below are placed in a specific order: Nom, Masc. Theos, ho, then Nom. Fem theou, ha, then any other cases with their respective articles. These entries list the inflection, case, number, and gender of the Greek words. “God” has a Strong’s G-number of 2316, which does not always appear in such listings. Observe,
a. God is listed, Theos, Theou, ho, and ha, vocative tha, once in the N. T. This order is called “The Lexicon Form” by many Grammarians. We will refer to “reflections,” “roots,” and “declensions” later in the dissertation. Is Jesus God, Lord, and Savior?
b. The term “My God, My God” is mentioned in Matthew 27:46. It was the cry of the Lord unto His Father during His crucifixion. Jesus tells Mary, “Touch me not, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God,” John 20:17. Thomas called the risen Christ: “My Lord, and My God,” John 20:28. In order,
c. To settle this argument, we must rely on a fuller discussion of the scriptures concerning them. We cannot rely on our innate understanding of this question. We must trust what He says about Himself and what the apostles, including Paul, Peter, and others, wrote regarding these divine truths. We will begin by reviewing some reputable dictionaries and lexicons to see what they have recorded about Jesus Christ being “God!” Here are some authorities we can rely on for how they have listed the proper name “God” in their works. Observe,
2. W. E. Vine’s Greek Grammar and Dictionary. Lists, “THEOS, in the polytheism of the Greeks, denoted a god or deity, e.g., Acts 14:11, 19:26; 28:6; 1 Cor 8:5, Etc. (B) (a) Hence, the word was appropriated by Jews and retained by Christians to denote the one true God… In the N.T., these and all other Divine attributes are predicated of Him. To Him ascribed, e.g., His unity, or monism …self-existence…immutability…eternity…universality…almighty power…infinite knowledge …creative power…absolute holiness…righteousness …faithfulness, Etc. (b) The divine attributes are likewise indicated or (definitely) predicated of Christ…(c) Also of the Holy Spirit…(d) Theos is used (1) with the definite article, (2) without (i.e., as an anarthrous noun). The English may or may not need the article in translation. Nevertheless, that point cuts no figure in the Greek idiom…Thus, in Acts 27:23 (‘the God whose I am,’ R.V.), the article points out the special God whom Paul is, and to be preserved in English. In the very next verse (ho theos), we in English do not need the article (A. T. Robertson, Gram. Of Greek, N. T., p. 758),” Page 160.
NOTE: [The article and noun are present in the Greek, “ho Theos,” in Acts 27:24. See BLB.org, and EGNT on page 398.] REF. See References.
Reference: W. E. Vine’s Greek Grammar and Dictionary, W. E. Vine, M.A., published by Thomas Nelson, Nashville, TN, Copyright 2012.
3. William D. Mounce. Lists, “Theos, -u, ho God, god,” Page 487.
Reference: Basics of Biblical Greek Grammar, Fourth Edition, by William D. Mounce, Zondervan Academics.com, Grand Rapids, MI, Copyright 1993, 2003, 2009, and 2019. See References.
4. BLB.org, Strongs G2316. Lists, “Theos, Theou, ho, and ha, vocative tha, once in the N.T., Matthew 27:46. A general appellation of deities or divinities: Acts 28:6; 1 Corinthians 8:4; 2 Thessalonians 2:4; once ha, Theos,” Acts 19:37. BLB.org
Reference: The BlueLetterBible.org, (BLB's) Interlinear, Textus Receptus; and the Morphological GNT, © 2022, by the Blue Letter Bible.
5. Thayer’s Greek Lexicon. Lists, “Theos, ou, ho and ha, vocative tha, once in the N. T., Matthew 27:46. A general appellation of deities or divinities: Acts 28:6; 1 Corinthians 8:4; 2 Thessalonians 2:4,” Page 287.
a. Thayer’s lexicon lists God as nom, Theos, ho, gen, ou, and ha, vocative tha.
b. You may have noticed that BLB.org and Thayer’s Greek Lexicon are the same.
c. The BLB.org has utilized these works in their Application for research into the Holy Scriptures.
Reference: Thayer’s Greek-English Lexicon of the New Testament, by Joseph H. Thayer, Published by Hendrickson Publishers, Seventeenth Printing, December 2024, P.O. Box 3473, Peabody, MA 01961.
6. Lindell & Scott’s Lexicon. Lists, “THEOS, o Lat. DEUS, God: in Homer, either God, as Theos dosei God will grant; or, Theos Tis a god, some particular god; later the Deity, like to theion sun Theo, sun Theios, ouk aneuthe Theou, Lat. non sine diis, by the will of God; huper Theou against bis will: —as an oath pros theon by the gods, in God's name. II. Fem. Theos, for Thea, Theaina, a goddess: esp. in Att. phrase to theo the two goddesses, i. e. Ceres and Proserpine. III. as Adj. in Comp Theotepos more divine,” Page 315. I would not spend too much time attempting to determine all the references in this quotation. You should concentrate on the order in which the entry is listed in each author’s work. [Excuse any improperly accented Greek transliteration.]
Reference: A Lexicon, Abridged from Liddell and Scott’s Greek-English Lexicon, by John Johnson, Oxford at the Clarendon Press, Toronto, Melbourne, Bombay, Humphrey Milford, Impression of 1944. Wrapping up, let us consider one more reference. That is,
7. John Wycliffe’s Commentary. Comments in John 1:1 by him are worthy of noting. He penned:
a. First, The Pre-existent Logos. “The Word was God,” John 1:1. “In John’s day, all classes of readers would have understood its suitability here, where revelation is the keynote…A unique feature is that the Logos is also the Son of the Father, who became incarnate to reveal God fully (1:14, 18). The Pre-existent Logos. 1:1, 2. The beginning of the Gospel (cf. Mk 1:1) is tied to the beginning of creation (Gen 1:1) and extends beyond it to a glimpse of the Godhead, before the world was (cf. Jn 17:5). The Word did not become; He was. God suggests both equality and association. The Word was God (deity) without confusion of the persons,” Page 279.
b. Second, Thomas the doubter. “My Lord, and My God,” John 20:28. A week later, with conditions the same as before, including the shut doors, Jesus came a second time and with the same greeting of Peace…By his very language, the Lord revealed that he knew what Thomas had asserted. Therefore, he must have been alive when the doubting apostle spoke those words about the hands and the side…His misgivings…removed; Thomas rose to a mighty declaration of faith in response to Jesus’ challenge. ‘My Lord and my God.’ He knew he was in the presence of (a) (Deity)…Because thou hast seen me. There is nothing to demonstrate that Thomas touched the Saviour. The sight of him had been enough. But what about the multitudes who would not have this opportunity of sight? A blessing is pronounced on those who dare to make the venture of faith (cf. 1 Pet 1:8),” Page 374. (Insertion of capital (D) in deity is mine.) REF. See References.
c. Conclusion. Wycliffe had no problem associating Christ with God in John 1:1, and Christ with Lord and God in John 20:28. Early writers found no fault in these passages of Scripture!
Reference: “The New Testament and Wycliffe Bible Commentary,” by Moody Monthly, The Iversen-Norman Association, New York, Copyright 1971.
Let us end our discussion at this point in the dissertation with Paul’s words regarding:
8. The Mystery of Godliness. He noted: “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory,” 1 Timothy 3:16. This scripture outlines for us the “mystery of godliness.” The beloved apostle Paul said it best in his first Letter to Timothy. What is the mystery of godliness? It is Christ, and these six things concerning Him, which make up the mystery of godliness regarding the only-begotten Son of God. Observe,
a. God was manifest in the flesh. This affirms that he is God, the eternal Word made flesh. First, when God determined to be manifested (revealed or shown) to man, He was pleased to manifest Himself in the incarnation of his only-begotten Son: "The Word was made flesh," John 1:14; Philippians 2:5-8. Jesus said, “He that has seen me, has seen the Father,” John 14:9; 2 Corinthians 4:6; Hebrews 1:3. What we see and read in the Life of Christ is a direct reflection of His Father!
1) He who was manifest in flesh was God, totally and completely. God by design, nature, and divinity. He was manifest in flesh, “being found fashioned as a man,” Philippians 2:8. As the “Son of man” who “came not to be ministered unto, but to minister, and to give his life a ransom for many,” Matthew 20:28. Jesus was given “the authority to forgive sins,” Mark 2:10. He kept the “Father’s commandments: what He should say and do,” John 15:10; John 12:49; John 14:31.
ILLUSTRATION: Jesus heals the man with palsy, Mark 2:1-12.
2) He came to reveal the “truth which is after godliness,” Titus 1:1-3. Notice how Paul outlines this significant truth to Titus. He says this truth was:
a) Conceived by God from the foundation of the world. “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began,” Titus 1:1-2.
b) Commissioned by God to be preached. “But hath in due times manifested His word through preaching,” Titus 1:3a. Preaching of the grace of God that bringeth salvation to all men hath appeared, Titus 2:11-12.
c) Committed by God unto him (Paul and others). “Which is committed unto me according to the commandment of God our Saviour,” Titus 1:3b. Revealed unto us by Christ Jesus our Saviour:
i) “That we might adorn the doctrine of God our Saviour in all things,” Titus 2:10.
ii) “Looking for the blessed hope, and glorious appearing of the great God and Saviour Jesus Christ,” Titus 2:13-15. But after the kindness and love of God,
iii) “Our Saviour toward man (all men) hath appeared, Not by works of righteousness which we have done…He shed abundantly on us through Jesus Christ our Saviour: That being justified by his grace, we should be made heirs according to the hope of eternal life,” Titus 3:4-7. TSFB!
d) Paul speaks of this same grace to the Roman saints as the “revelation of the mystery, which was kept secret since the world began,” Romans 16:25-27. Reveal unto His (Christ’s) holy apostles and prophets by the Spirit, Ephesians 3:1-7.
e) This is also Paul’s discussion with Timothy regarding the “Wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,” 1 Timothy 6:3.
b. Justified by the Spirit. Whereas he was reproached as a sinner and killed as a malefactor, he was raised from among the dead by the Spirit.
1) “He was made sin for us, and was delivered for our offenses; but, being raised again, he was justified in the Spirit; that is, his sacrifice was accepted, and he rose again for our justification, as he was delivered for our offenses,” Romans 4:24-25. “God was in Christ, reconciling the world unto Himself,” 2 Corinthians 5:17-21.
2) “He was put to death in the flesh, but quickened (made alive) by the Spirit,” 1 Peter 3:18.
3) "Forasmuch as the children are partakers of flesh and blood, He also likewise took part of the same," Hebrews 2:14. He “Was in all points tempted like as we, yet without sin,” Hebrews 4:15.
c. Angels saw him. They worshipped Him; attended to his incarnation, his temptation, his agony, his death, his resurrection, and his ascension, Matthew 2:11-15; 4:1-11; Luke 22:43; Matthew 28:2; John 20:11-12; Acts 1:9-11; and Hebrews 1:1-8. This was due to his glory and honor, which shows what a position he held in heaven; angels ministered to him, worshipped Him, for he is the Lord of angels, and "the King of kings, and Lord of lords," Revelation 19:16; Hebrews 1:6. This authority and position was given by the Father unto Jesus Christ, our Lord and Savior! 1 Timothy 6:13-16.
d. Preached unto the Gentiles. This is an excellent part of the mystery of godliness, that Christ was offered to the Gentiles as Redeemer and Savior; whereas, before, salvation was of the Jews, John 4:22. The partition wall was now taken down, and the Gentiles were taken in by adoption. "I have set thee to be a light of the Gentiles," Acts 13:47; Galatians 4:4-7; Ephesians 2:11-22.
1) First, Paul was the apostle sent "unto the heathen – Gentiles," Galatians 2:7-10. Notice Paul again: "Unto me, who am less than the least of all the saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ," Ephesians 3:8.
2) Further, the Lord speaks to Ananias, regarding the Gentiles and Paul’s ordained work among them, Acts 9:15-16. The Lord told Ananias, “For he is a chosen vessel unto me,” Acts 9:15.
3) Finally, Paul’s defense of his preaching to the Gentiles, before Nero’s throne at Rome, 2 Timothy 4:16-18. Behold, “thou shalt bear witness of me in Rome,” Acts 23:11; Acts 19:21; Acts 28:30-31.
e. Believed in the world. Many of the Gentiles welcomed the gospel, which the Jews rejected, Romans 10:16-18. “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed,” Acts 13:48; Romans 15:9-12.
f. Received up into glory. He was received up into glory in His ascension. "And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. Moreover, while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel, who also said, You men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as you have seen Him go into heaven," Acts 1:9-11. See also 1 Thessalonians 4:13-18. Is He God? Yes, God was manifest in the flesh…received up into glory,” 1 Timothy 3:16. Unfortunately, there is still some controversy about this great mystery of godliness. Let us consider one passage of Scripture that some have used to deny Christ’s divinity and glory as the Son of God: John 17:1-5; John 17:22-26. This spake Jesus in His prayer to the Father, who had sent Him into the world. Now, let us look at a passage of scripture to affirm Christ’s “Godship!” Observe,
E. Textual examination and exegesis. This text has given rise to disputes among scholars and authors, specifically regarding whether Jesus Christ is considered God in many New Testament references to Him as such, as we have seen already in the scriptures mentioned earlier in this dissertation. Now it is time to apply what we have learned through Greek Parsing to settle the matter at hand. We will proceed in the same manner as illustrated above. Our next work will be Titus 2:13. Before you begin, please:
NOTE: Open the BLB.org application and pull up this verse for your viewing (Titus 2:13).
1. We will focus on this sentence to illustrate the use of the definite article, proper names, and nouns. We will review the sentence in English and then in Greek. Consider the sentence,
a. First, in English: “The glorious appearing of the great God and Savior our Jesus Christ,” Titus 2:13. EGNT, TR, Page 556.
b. Next, in Greek: “epiphaneia ho doxa ho megalou Theou kai soteros hemon Iesou Christou.”
c. Finally, in Greek Parsing: “The glorious appearing (of):”
The | great | God | and | Savior | our | Jesus | Christ
ho | megalou | Theou | kai | soteros | hemon | Iesou | Christou
T-GSM | A-GSM | N-GSM | CONJ | N-GSM | P-1GP | N-GSM | N-GSM
2. Examination of the text. Observe that definite articles, proper names, pronouns, and the adjective are in the GSM-case ending. GSM – means Genitive, Singular, Masculine. Recall,
NOTE: Proper names, nouns, etc., should be in the NSM-case ending. Observe also that “great, God, Savior, and Jesus Christ” are all in the Genitive Case. However, they should be in the Nominative case, i.e., “o,” and case endings, “s,” “os,” and “er,” in Greek. The word “of” is absent in the Greek; this preposition changes the subject from the N-case to the G-case. The preposition “of” is added when required to show description, relationship, or possession by translators to any given text [Titus 2:13]. It is absent in this scripture, being unrequired.
NOTE: Referring to megas and Theos, in Titus 2:13. Thayer’s Greek Lexicon: See “2. Predicated of rank, as belonging to: a. persons, eminent for ability, virtue, authority, power; as God, and sacred personages: Theos, Titus 2:13.” Strong’s Definition: megas mégas, meg'-as, G3173. Notice also, megas is an adjective, or A-NSM. See also 1 Timothy 6:6 in BLB.org.
NOTE: Referring to Theos’ Inflection: Theos, Root: Theos, Strong’s G-2316, or N-NSM about God in Titus 2:13. Therefore, the Great God should appear as: “Ho megas Theos.” See also Acts 27:24, or “ho,” Inflection: “ho” Root: “ho,” and “Theos” Inflection: “Theos,” Root: “Theos” or T-NSM and N-NSM, respectively. See BLB.org. Let us continue,
a. If you are again confused and have not yet done so, please open the BLB.org App and enter the text (Titus 2) into the search window. Once it opens, locate verse 13, click on Tools, and the verse will open in the Interlinear View.
b. You will be able to view the text in Greek under 'Textus Receptus' at the top of this screen. Move to the right of the page, and you will see the Parsing [?] tab. The last line in this exercise above: c. Greek Parsing, in the panel, should correspond to the button under the Parsing tab for Titus 2:13 Interlinear.
c. Locate and review the Parsing code for each English word in this panel for similarity.
d. According to Sharp’s Rule, the same person mentioned in this text shares the same deity or divine qualities as God and Savior. Both are proper names or nouns, separated by the conjunction “kai” or “and.”
1) Notice both English and Greek translations of the words in their panels.
2) You might want to review all the listings for each word in their panels.
3) Do not click on them at this time; review them to become familiar with the Application.
4) Move to the far right of the screen and locate the Parsing [?] tab.
5) You can view each word in the panel above on the Parsing tab.
e. They should be in the same form, T-NSM, N-NSM, etc. Please note that there may be some differences. [What you are witnessing is how the Greek Words have been listed in their case, number, and gender.] You have just conducted another review of Greek Parsing. You will return to this Application a few more times while reading and studying this dissertation.
3. Exegesis of the text. You have had sufficient instruction on how to consider the construction of the text for any missing and displaced articles and any proper name or noun that does not appear
in their proper case endings. Here is our analysis of Titus 2:13.
a. Text again: “ho megalou Theou kai soteros hemon Iesou Christou,” Titus 2:13. EGNT, TR, Page 556.
1) Definite article: should be “o,” | ho or the, rather than “tou.” It should be replaced.
2) Nouns “Theou, soteros, ?esou, Christou” | should be theos, soter, iesous, christos.
3) Preposition/pronoun: “of o” or “of the,” and “hemon” or “our.” [No Greek word for “of.”]
4) Copulative conjunction: “kai” or “and.”
b. Analysis: The sentence should read: “The great God and Savior Jesus Christ.”
1) The definite article will be “o” in the Nominative Case.
2) The adjective “great” or “megas” should be in the Nominative Case. [See 1 Timothy 6:6].
3) The proper name “Theos,” or “God,” will take the Nominative Case.
4) The proper name “Savior” or “soter” will be in the Nominative Case. Both God and Savior are connected by the conjunction “kai,” making both equal. [Refer to Sharp’s Rule.]
NOTE: [See TR and NT Greek Manuscript 1992, Image 158]. See References.
5) The personal pronoun “our” is in the Genitive case plural.
6) The proper name “Jesus Christ” or “iesous, christos” will also be in the Nominative Case.
c. The adjectives, proper names, and nouns should agree in case, number, and gender.
4. Textual corrections according to Sharp’s Rule, and rules of definite articles and case endings.
a. Text in English: “The glorious appearing of the great God and Savior, our Jesus Christ,” Titus 2:13.
b. Text in Greek: “epiphaneia doxa ho megas Theos kai soter hemon iesous christos.”
c. Greek Parsing, “The glorious appearing (of) our:”
The | great | God | and | Savior | Jesus | Christ
ho | megas | Theos | kai | soter | iesous | christos
T-NSM | A-NSM | N-NSM | CONJ | N-NSM | N-NSM | N-NSM
1) The definite article is “ho” and takes the Nominative Case.
2) The adjective “great” or “megas” is in the Nominative Case. [See 1 Timothy 6:6; Acts 16:26].
3) The proper name “Theos,” or “God,” assumes the Nominative Case. [ See 1 John 5:20].
4) The proper name “Savior” or “soter,” properly declined, takes the Nominative Case. Both God and Savior are connected by the conjunction “kai,” making both equal. [Refer to Sharp’s Rule.] We will discuss how “soter” declines in point three later in the dissertation. Stay with me, please!
NOTE: [See TR and NT Greek Manuscript 1992, Image 158]. REF. See References.
5) The personal noun “our” is in the first-person genitive plural. Note: First-person possessive pronouns identify something that belongs to you or us; they are mine when (i.e., singular) and ours (i.e., plural) at the “glorious appearing “of our” great God and Savior Jesus Christ.
NOTE: The preposition “of” added by the translators could have been joined with “our,” P-1GP, being a pronoun, first person, Genitive plural, referring to Jesus Christ.
6) The proper name “Jesus Christ” or “iesous, christos” will take the Nominative Case.
d. This rendering of the text shows that God and Savior are the same person. Recall,
e. When Kai joins two singular nouns or proper names (and): 1) If both have the article, the reference is to two separate people. 2) If only the first of two singular nouns has the article, they are referring to the same person. (The Granville Sharp’s Rule.)
1) The definite article is absent in the New Testament English-Greek Interlinear in many places, where it is required in English and other languages, especially in prepositional phrases.
2) We will refer to Granville Sharp’s Rule throughout the remaining parts of this dissertation. There are numerous passages in the New Testament where this rule applies. Time does not permit us to discuss all of them. You should, however, continue your study and practice in the Art of Greek Parsing.
NOTE: Download our lesson “The Art of Greek Parsing” from sermonCentral.com by Ron Freeman. It discusses this Art with other exercises.
3) With these corrections included in our revisions. We are ready to conclude this lesson. When we return, we will discuss Lesson Two, Jesus Christ is Lord. Recall we mentioned….
CONCLUSION
A. Outline.
1. Jesus Christ Is God
B. Summarize Main Points.
1. Some prominent scholars may disagree with this premise, while others continue to seek an answer. There was no one more eminently qualified to consult in this matter than A. T. Robertson, as depicted in his book: “The Minister and His Greek New Testament.” Still others, like Matthew Henry, Joseph H. Thayer, and B. W. Johnson, can help shed light on this subject. We consulted them as we began to uncover and examine this question in the Scriptures.
2. They described Jesus Christ as being God, as foretold by the scriptures. The apostle John declared Him to be so: “In the beginning was the Word…and the Word was God,” John 1:1-3. Jesus declared Himself to be the Son of God, making Himself equal with God,” John 5:18; John 10:30. Thomas called Him: “My Lord, and My God,” John 20:28.
3. Finally, Angels from heaven announced Him as Savior to Mary before her conception and Joseph after it, and to the shepherds keeping watch over their sheep at His birth,” Matthew 1:21; Luke 1:30-35; Luke 2:8-11. When we return, we will discuss Lesson Two, Jesus Christ is Lord.
C. Invitation. Present God’s pattern of conversion. Jesus said: “Come unto me, all ye that labor,” Matthew 11:28-30. [Explain the POC, i.e., hearing and believing the gospel; repentance of all past sins, Luke 24:44-47; confessing faith in Christ, as the Son of God, Matthew 10:32-33; and then, by obeying the gospel, Romans 10:16-18; Romans 6:17-18; that is to: “repent and be baptized, in the name of Jesus Christ for the remission of sins, and to receive the gift of the Holy Ghost,” Acts 2:38; Acts 5:31-32; Ephesians 1:13-14.]
D. Exhortation. “The harvest is past, the summer is ended, and we are not saved,” Jeremiah 8:20.
E. Motivation. Do as Peter directed: “Save thyself,” Acts 2:40; Acts 2:36-39; Acts 2:41.
Consultations and Commendations
I submit this verse unto you that I may: “Render therefore to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I acknowledge my consultation with these distinguished authors in this dissertation.
Reference Section
See End of Lesson Three.
A word of thanks to BLB.org.
Thank you for providing this valuable study tool, BLB.org. It has been an excellent tool for me to learn and use the Interlinear, bringing my sermons to life for the audience. Thank you very much for this great Application to help study the scriptures.
Contact Information
Ron Freeman, Evangelist
wwmcoc@earthlink.net
https://wwmchurchofchrist.org/
Website: https://en.gravatar.com/refreeman
