What does the Bible say about Jesus Christ's divinity?

• John 1:1, "In the beginning was the Word, and the Word was with God, and the Word was God."
• John 1:18, only through Jesus do we see God
• John 17:20-22, Jesus prays to God
• John 20:28, "Thomas answered him, 'My Lord and my God!'"
• John 20:31, these things are written so that we maybe believe in Jesus and through believing having life
• Romans 10:9, if you believe and confess Jesus is Lord, you will be saved
• 1 Corinthians 8:6, through the Father, all things exist
• Philippians 2:5-7, Jesus emptied himself
• Philippians 2:9-11, God exalted Jesus and gave him the name that is above every other name
• Colossians 2:9-10, in Christ the fullness of deity dwells
• Hebrews 1:3, Jesus is the reflection of God's glory and an imprint of God
• Hebrews 1:6, all God's angels worship Jesus
• Titus 2:13, we are waiting for the manifestation of the glory of Jesus
• 2 Peter 1:1, God and Jesus are righteous
• 1 John 4:15, "God abides in those who confess that Jesus is the Son of God, and they abide in God."
• Revelation 7:10, "Salvation belogns to our God who is seated on the throne, and to the Lamb!"

Sermon ideas about Jesus Christ's divinity

He is divine

In the New Testament, Jesus Christ is "what God is," that is, he is divine. This claim is typically suggested not by metaphysical analysis (God is genus; Jesus Christ is a species of the genus), but otherwise. The New Testament shows us at least five kinds of divinity ascriptions.

• The New Testament employs at least three divine titles for Jesus Christ, namely, "God," "Son of God," and "Lord." These titles are not invariably suggestive of divinity, but in the passages above ("God" in John 1:1 and John 20:28; "Son of God" in John 20:31 and 1 John 4:15; "Lord" in 1 Corinthians8:6 and Philippians2:11) they are.
• The New Testament boldly applies to Jesus Christ passages that in the Old Testament had been applied to Yahweh, for example, Isaiah 45:23 in Philippians 2:10.
• Jesus Christ performs acts proper to God, such as creating (Hebrews1:10), saving (2 Timothy1:10), cosmically ruling (Philippians2:10-11), and judging (Revelation22:12).
• Jesus Christ is described in extravagantly divine language: he is not only God, Son of God, and Lord; he is also "in the form of God" and equal with God (Phil. 2:6); the "icon" of God (Colossians1:15, 2 Corinthians4:4); the "one and only" of the Father who is the Father's "exegesis" (John 1:18), "the exact imprint of God's very being" (Heb. 1:3); the one in whom all the fullness (Colossians1:19) or fullness of the Godhead (Colossians 2:9) dwells.
• In the New Testament, Jesus is a person one properly adores, doxologizes, prays to — indeed, worships (Hebrews1:6;Revelation5:14; 2 Peter3:18; Revelation1:5-6; Revelation5:13, 7:10; Acts 7:59-60; 1 Corinthians16:22). He both deserves and receives the reverence one otherwise reserves for God the Father.

God works and loves in Christ

People sometimes suggest that Jesus is divine because God works and loves in him, but the New Testament picture is far richer and more explicit. Certainly the Father is pervasively revealed as working by way of the Son. "In Christ God was reconciling the world to himself " (2 Corinthians5:19). But it doesn't follow that this — let alone only this — makes Christ divine. Other people have loved with God's love, done God's work, had God in them. In Abraham all nations were to bless themselves; by Moses, God redeemed Israel. But Abraham did not "come to have first place in everything" (Colossians1:18). And if Moses "was faithful in all God's house as a servant, Christ "was faithful over God's house as a son" (Hebrews3:5-6). The point is that Jesus Christ differs not only in degree, but also in kind from God's other agents.

Fully human

Yet he did not know when the end of the world would come (Mark 13:32). As a youngster he had to grow in knowledge like every other youngster (Luke 2:52). He once had to adjust his healing technique when his first try at restoring a blind man's sight didn't entirely work (Mark 8:22-26). In his hometown, Jesus' effectiveness in doing mighty works seems to have been limited by people's unbelief (Mark 6:5-6). So, predictably, the incarnation produces paradoxes that theologians have tackled for many centuries, including the great St. Augustine, who liked to say that "according to the flesh" Christ was not omniscient or omnipotent, but "according to divinity" or "according to the form of God" he was. (De trinitate 1.13.28-31) But this treatment is itself paradoxical.