Witnessing: Please give me scriputre where it clearly states that Jesus is God.

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Permalink Reply by Derek Hill on December 26, 2008 at 7:05am

Dear Paige,
You have some excellent answers here. But I see you are going to have to put in some work for yourself as you sift through them.
Another sect that does not believe that Jesus Christ is God is the Christadelphians.
Not knowing which sect you are referring to leaves us guessing as to which would be the best way to tackle their erroneous beliefs.
The simple fact of the Divinity of Jesus Christ being denied, usually points to a whole lot of other issues which the particular sect have with the truth as it is in Christ.
I would like to home in here onto Hebrews 1.3.

Someone has already quoted Hebrews 1.3 "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word." NIV. As a proof of Christ's divinity.

At first sight it may seem possible to say that angels and mankind bear the image of God, and therefore these words can apply to them.

Jehovah's so called witnesses might confront you with their understanding that this Being, who is spoken of here is indeed God's only Son, and that He bears the image of God in a way that no other created being can or does. But they believe that He was the beginning of God's creation. The important distinction is in the word "creation". They believe that this Being was God's firstborn Son. But by this they understand that he was the first Being that God created.

This why it can become so confusing. They appear to be saying what is true, and yet fill the words with a different meaning.

If they are J.W.s I'll bet they don't admit easily that they believe that this Being was the Archangel Michael. But that is what they really believe. Shocked? So was I when I first came across it. Still am.

But no matter what anyone says on this text, it can only have one meaning. And one meaning only.
It says that the Son is the exact representation of His being.

The difficulty lies in having to know what the word "being" means in the Greek. Please bear with me as I have to quote a Greek Lexicon for this. Liddell and Scott, Oxford, England, Greek-English Lexicon. One of the most authoritative Lexicon's that you can get.

The Greek word that is used for "being" here is: "hupostaseos". Now this is a very particular word. It is used widely in Greek in different contexts. It is made up of two parts "hupo" which means "under" ["hypo" is the opposite one and means "over" "hyperventilate" for example. If you know about problems with Insulin levels you will know about hupo and hypo] and "stasis " which means "stand".

So "hupo ... stasis" = literally "stand ... under".

It is used for example of the sediment at the bottom of wine. The sediment is the "hupostaseos" of the wine, literally "that which stands under the wine".

Whatever has this got to do with the Divinity of the Son you may ask?
How do we get from sediment of wine to God? ??????!!!!!! :)

The writer has already said that "the Son is the radiance of God's glory" in the first part of the verse which obviously means that when you see the glory of God you are seeing the Son. [Sorry don't have time to develop this, but it is also good to look at this part of the verse as well]

Well, what lies behind [or "stands under"] the glory of God? Is it not His innermost Being? Is it not His Real Nature, the essence of His Being? And His innermost Being is eternal, uncreated, self-existent, infinite in power, majesty, holiness, justice, knowledge, wisdom, love, goodness and grace?

Surely the glory of God is His innermost Being. It is His infinity in all His perfections [as the old divines used call them] that is His glory. It is not some materialistic outshining of something like the sun, though that is an excellent thing which will lead us to begin to appreciate what glory means. It is rather God Himself, and when we see Him as He really is in Himself in all His Perfection we are looking at the Being of God, at His real Nature, at the essence of His Being and we are contemplating the very glory of God.

It is this that the writer to the Hebrews is emphasizing by using this particular word. He is saying that Jesus Christ the Son is the exact representation of the innermost being of God in all His attributes.
This can only mean one thing, Jesus is equal with the Father in all His attributes. Therefore He also, is eternal, uncreated, self-existent, infinite and etc., [see above] This why Jesus could say, "He that has seen me has seen the Father." Jn 14.9.
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So there you have it. Let's see if we can simplify the presentation of this great truth. :)

"Being" in Hebrews 1.3 means "innermost being", "real nature", "essence".

Quote from Greek Lexicon:

Liddell and Scott "hupostaseos means Section B.III.3. "real nature, essence Hebrews 1.3."

Perhaps we can use ourselves as a contrast to illustrate this. We are human, our innermost being, our real nature, our essence, is human, created, limited, finite, fallible, and we die.

Or the angels even the Archangel Michael, their being, their real nature, their essence is created, limited, finite, fallible.

But as to God, His Being, His real nature, the essence of his Being, is infinite, uncreated, self-existent etc., see above. And the Son is the exact representation of the real nature, the essence of the Being of God, and therefore has the same Divine Nature and is equal with His Father.

This is the force of the word that the Holy Spirit has chosen to describe the Divine nature of the Son in this passage, and we should rejoice in it just as we do in all the other passages which can only be truly understood as revealing with all clarity the Divinity of our precious Saviour and Lord, the Chief of Ten Thousand, the Captain of the Host of the Lord, the Almighty God and Saviour to whom every knee shall bow.

Three footnotes:

1. Don't let J.W.s fool you by pointing out that Jesus says that "the Father is greater than I". Jn 14.29

Just sweetly point out to them that a Son has the same nature as his father. :)

2. Hebrews 1.8 "About the Son he says, "Your throne, O God, will last for ever and ever..." And the whole passage from verse 5 to 14 is to show that Jesus Christ is superior to the angels because He is God.

But the trouble with these seemingly clear passages is that those who refuse to accept the truth are well versed in wriggling out of these passages and twisting them to their own destruction.

3. I got carried away as I wrote about seeing God in heaven. Not just seeing His glory, but seeing the glory of His innermost Being, His very Nature.

We will be transformed into His image by the regeneration of our whole being in the resurrection. For there is no other way to stand in the Presence of God except by total transformation.

"But our citizenship is in heaven. And we eagerly await a Saviour from there, the Lord Jesus Christ, who, by the power that enables Him to bring everything under His control, will transform our lowly bodies so that they will be like His glorious body." Philippians 3.20,21.

And this transformation will enable us to stand before God and see Him as He is, and worship with all our transformed nature the Father and the Son and the Holy Spirit.

"How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know Him. Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when He appears, we shall be like Him, for we shall see Him as He is. Everyone who has this hope in Him purifies themself, just as He is pure." 1 Jn 3.1-3

God Bless you Paige as you wrestle with these problems and develop clarity in your own grasp of the truth as it is in Jesus.

Derek

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Permalink Reply by R. Evan-Gombach on January 22, 2009 at 6:02pm

Well, I would have to look it up, but in the Psalms it is written, "The Lord said unto my Lord, sit Thou at my right hand". And the Holy Spirit very expressly says in the Word that He would not give His glory to another. He also says in first John that every spirit that does not confess that Jesus Christ came in the flesh is not of God. Meaning that He is God incarnate who entered into His own creation to save it.
I know which group that you are talking about because I grew up in that and was converted as an adult. I even did baptisms for the dead and the whole shabang and I know of all the dangerous doctrine of eternal progression and that God progressed and worked his way up to who he is. Which is not the God in which we worship. The God that we worship was never a brother of Lucipher but He created Lucipher and Lucipher turned himself into Satan. The Scripture makes that clear.
The best thing you can do is watch for those who God has put His hand upon that might be doubting or seeking. Someone who is not seeking will probably not find. That comes by much prayer and God will already have His hand upon someone's life before He sends them to you. Making an intellectual argument with that particular group is very tough and even if we persuade someone's intellect then someone elses intellect can steal it away. Just rely on the Holy Spirit to penetrate all the way to their heart. Ask God to first tear down all the defenses of the heart that it has built up around itself and is so encrusted with and to grant you to speak in the power of the Holy Spirit.
My family is still of this faith that you are speaking of and the Lord has brought me a long ways in learning how to deal with and witness to them. I don't argue with them anymore about who is worshipping the true God but in conversation about God my relationship with Him gets revealed more and more. Let God be to them who they think but in your conversation but reveal your witness of the Living God and your relationship with Him. We are witnesses of a Risen Lord and preaching Christ and Him crucified is what we are called to do. But our co-crucifixion with Him needs to be made real in living experience for us to know the power of His resurrection and the fellowship of His sufferings. That is when we see the power of the Holy Spirit in our witness because we are a witness of a Reality and not just a thought or opinion. What we experience with Him is what our witness consists of.
I'll dig into my stuff and get you a list of Scripure and I'll also give you the name of a few books that may help. I know one right off hand called "The Kingdom of the Cults" that will be informational to you but try not to lean on information but Christ in you. You've been put into a tough situation! God bless you!
Grace and peace be unto you,
Rich

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Permalink Reply by MOREMA PATRICK OSIEMO on June 25, 2009 at 2:18am

Hi please see John 20:28--, Romans 8:9, Galatians 6:17, there is also the Trinity God The Father, God The Son and God The Holy Spirit and they are all one.Philippians 4:23,3:20, Revelation 3:14,4:8,1st Timothy2:5, Revelation 1:8,Luke 23:4.

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Permalink Reply by Rick Kelly on August 13, 2009 at 4:46am

The Divine Names and Titles
in the New Testament.
This Is Appendix 98 From The Companion Bible.

All names and titles used of one Person represent the different relationships which are sustained by Him.
In the New Testament these are more varied, and not less important than those in the Old Testament; and Appendix 4 should be compared with this Appendix.
The following exhibition of them practically embraces all that is necessary to enable the English reader to understand them, and to grasp something of the perfection with which each is used.
The list of Names, etc. is given according to the common English rendering of the Authorized Version, as being more easy for reference. It does not include "Spirit" or "Holy Spirit": for which see the separate Appendix, Number 101. Reference is made, in the notes, to the following divisions and subdivisions :-

1.
GOD.

G
OD. Greek Theos. The Greek language, being of human origin, utterly fails (and naturally so) to exhibit the wonderful precision of the Hebrew, inasmuch as the language necessarily reflects, and cannot go beyond the knowledge, or rather the lack of knowledge, of the Divine Being apart from revelation.
1.
Theos corresponds, generally, with `Elohim of the Old Testament, denoting the Creator (see Appendix 4. I); but it corresponds also with El (Appendix 4. IV), and Eloah (Appendix 4. V). Sometimes it corresponds with Jehovah (who is `Elohim in Covenant relation), in which case it is printed GOD, as in the Old Testament (both Authorized Version and Revised Version).
1. Theos is used in the New Testament of the Father, as the revealed God (see John 1:
2. 1. Acts 17:24, etc.). It is used of the Son (Matthew 1:
3. 23. John 1:1; 20:28 , ect. Romans 9:5. 2Peter 1:1. 1John 5:20 ). Compare Colossians 2:9 and 2Peter 1:3,4. It is used of the Holy Spirit (Acts 5 verse
4. 3, compared with verse 4 ). It is used generically, as in John 10:
5. 34. Acts 12:22. 2Corinthians 4:4. Philippians 3:19, etc. It is used of false gods, as in Acts 7:
43, etc.; and is printed "god" as in the Old Testament.
2. Cognate with Theos, there are three other words to be noted:
1. Theotes, rendered "Deity", and used of Christ. Occurs only in Colossians 2:9, and has relation to the Godhead personally; while
2. Theiotes, rendered "Deity" also, is Deity in the abstract. Occurs only in Romans 1:
3. 20. Theios, rendered "Divine", and is used of Christ. Occurs only in
2Peter 1:3,4; and, with the Article, in Acts 17:29 where it is rendered "Godhead". Greek = that which [is] Divine.

2.
I AM.

Used by Christ of Himself, in John 8:
58. See note on Exodus 3:14.

3.
FATHER.

F
ATHER. Greek Pater. Expresses relationship, the correlative of which is "son". When used of man it not only denotes parentage, but it sometimes has the wider meaning of "ancestor", "founder", or a "senior" (as in 1John 2:13,14); also the author or source of anything (John 8:44. Hebrews 12:9); and expresses a spiritual relationship, as in 1Corinthians 4:15.
When used of God it denotes His relationship to His "beloved Son"; and to those ("sons") who have been begotten (not "born", see note on Matthew 1:1) into a new creation.
It implies "sons", not "offspring", as in Acts 17:28,29. These were "offspring", and were existing (Greek huparcho), as such, according to nature, on the ground of creation; not "sons" as being "begotten" into a new creation.

4.
ALMIGHTY.

A
LMIGHTY. Greek Pantokrator. This title belongs to the same God, as Creator, but expresses His relationship to all He has created, by the exercise of His power over "all the works of His hands". It occurs only in 2Corinthians 6:18. Revelation 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22.

5.
POTENTATE.

P
OTENTATE. Greek Dunastes = a mighty Prince, or Ruler (compare English "dynasty"). Used of God, only in 1Timothy 6:15. Elsewhere used, only twice, of earthly rulers, in Luke 1:52 (generally), and of the Ethiopian eunuch in Acts 8:27.

6.
LORD.

This is the rendering of two Greek words: i. Kurios, and ii. Despotes; and one Aramaic, iii. Rabboni.
1. Kurios. Kurios means "owner" (and is so translated in Luke 19:33). It expresses the authority and lordship arising from and pertaining to ownership. Hence, while it is used of each Person of the Trinity, it is similarly used of the lower and human relationship of "master". Compare Luke 19:33 and see below a. 4.
So much depends on the presence or absence of the Greek Article, when used of the Divine relationship, that these are carefully distinguished in the subdivisions below.
For obvious reasons the four Gospels have been treated, below, apart from the other books of the New Testament.

1. In the Four Gospels.

1. Used of Jehovah (Appendix 4. II), and printed "LORD" throughout.
1. With the Article (ho Kurios).
1. In quotations from the Old Testament it occurs four 1 times: in Matthew 1:22; 2:15; 5:33; 22:44-.
2. In other connexions it occurs fourteen times: once in Matthew (9:
38); once in Mark (5:19); twelve times in Luke (1:6,9,15,25,28,46; 2:15,22,-23,38; 10:2; 20:42-).
2. Without the Article (Kurios).
1. In quotations from the Old Testament it occurs twenty-nine times; eight times in Matthew (3:3; 4:7,10; 21:9,42; 22:37; 23:39; 27:10); eight times in Mark (1:3; 11:9,10; 12:11,29,29,30,36-); nine times in Luke (3:4; 4:8,12,18,19; 10:27; 13:35; 19:38; 20:37); four times in John (1:23; 12:13,38,38).
2. In other connexions twenty-four times: six times in Matthew (1:
20,24; 2:13,19; 11:25; 28:2); once in Mark (13:20); seventeen times in Luke (1:11,16,17,32,38,45,48,66,68,76; 2:9,23-,24,26,39; 5:17; 10:21).

2. Used by Christ Himself.
1. With the Article (ho Kurios).
1. In direct reference: six times (Matthew 21:3; 24:42; Mark 11:3; Luke 19:31; John 13:13,14).
2. In direct reference: twice (Matthew 22:-
44; Luke 20:-42).
2. Without the Article (Kurios).
1. In direct reference: eleven times (Matthew 7:21,21,22,22; 12:8; 25:37,44; Mark 2:28; Luke 6:5,46,46).
2. In indirect reference: four times (Matthew 22:
43,45; Mark 12:37; Luke 20:44).

3. Used of Christ by others.
1. By His disciples: fifty-nine times (Matthew 8:21,25; 13:51; 14:28,30; 16:22; 17:4; 18:21; 26:22; [not one in Mark 2] Luke 1:43; 5:8; 9:54,57,59,61; 10:17,40; 11:1; 12:41; 13:23; 17:37; 19:8,34; 22:31,33,38,49; 23:42; 24:34; John 6:68; 9:36,38; 11:3,12,21,27,32,34,39; 13:6,9,25,36,37; 14:5,8,22; 20:2,13,18,20,25,28; 21:7,15,16,17,20,21).
2. By others than His disciples.
1. Rendered "Lord" eighteen times: twelve in Matthew (8:2,6,8; 9:28; 15:22,25,27-; 17:15; 20:30,31,38; 28:6); only twice in Mark 3 (7:28; 9:24); four times in Luke (2:11; 5:12; 7:6; 18:41); twice in John (6:34; 8:11).
2. Rendered "Sir" six times: John 4:
11,15,19,49; 5:7; 20:15 (Mary, addressing the supposed gardener).
3. By the Holy Spirit frequently in the narratives of the Evangelists.

4. Used of others than Christ.
1. With the Article (ho Kurios), emphasizing ownership. Occurs fourty-two times: twenty-one times in Matthew (10:24,25; 15:-27; 18:25,27,31,32,34; 20:8; 21:40; 24:45,46,48,50; 25:18,19,21,21,23,23,26); twice in Mark (12:9; 13:35); sixteen times in Luke (12:36,37,-42,43,45,46,47; 14:21,23; 16:3,5,5,8; 19:33; 20:13,15); three times in John (13:16; 15:15,20).
2. Without the Article (Kurios). Generally in courtesy, emphasizing superior relationship. Occ. Nineteen times. Rendered "Lord" fourteen times (Matthew 18:
26; 25:11,11,20,22,24. Luke 13:8,25,25; 14:22; 19:16,18,20,25); "Master" twice (Matthew 6:24. Luke 16:13); "Sir" four times (Matthew 13:27; 21:30; 27:63. John 12:21).

B. In the other books of the New Testament.

1. Used of Jehovah (Appendix 4. II), and printed "LORD" throughout; as in the Old Testament.
1. With the Article (ho Kurios).
1. In quotations from the Old Testament. Occurs ten times (Acts 2:25,34; 4:26; 7:33; 13:47; 15:17. Romans 15:11. 1Corinthians 10:26,28. Hebrews 8:11).
2. In other connexions: Acts 2:
47. 2Corinthians 10:18. Hebrews 8:2; 12:14. James 5:-11. 2Peter 3:9,15. Jude 5. Revelation 11:15,21,22.
2. Without the Article (Kurios).
1. In quotations from, or references to, the Old Testament: Acts 2:20,21; 3:22; 7:30,31,37,49. Romans 4:8; 9:28,29; 10:13,16; 11:3,34; 12:19; 14:11. 1Corinthians 1:31; 2:16; 3:20; 14:21. 2Corinthians 6:17,18; 10:17. Hebrews 1:10; 7:21; 8:8,9,10; 10:16,30,30; 12:5,6; 13:6. 1Peter 1:25; 3:12,12.
2. In other connexion: Acts 1:
24; 2:39; 5:9,19; 17:24. 2Corinthians 3:16. James 5:4,10,11-. 2Peter 2:9,11; 3:8,10. Jude 9,14. Revelation 4:8; 11:17; 15:3,4; 16:5,7; 18:8; 19:1,6; 22:5,6.

2. Used of Christ.
1. With the Article, as in Acts 2:-34. 2Corinthians 3:17-, etc.
2. Without the Article, as in
1Corinthians 8:6, etc.

2. Despotes. Like Kurios (i, above) it denotes owner; but it includes (when used of God) the exercise of more absolute, unlimited and despotic authority and power in heaven and on earth. It is derived from deo = to bind, and pous = the foot. It occurs ten times in the New Testament, and is rendered five times "Lord" ; and five times "Master" (see No. XIV. 2, below).
1. Used of Jehovah (Appendix 4. II) three times (Luke 2:29. Acts 4:24. Revelation 6:10).
2. Used of Christ, twice (
2Peter 2:1. Jude 4).

3. Rabboni. Aramaic for the Hebrew Rabbi = my Master, or Teacher. See Appendix 94. III. 3. Occurs twice, once translated "Lord" (Mark 10:
51); and once transliterated "Rabboni" (John 20:16).

7.
EMMANUEL.

E
MMANUEL. Hebrew `Immanuel = God (El) with us (Isaiah 7:14; 8:8). Used of Christ, Matthew 1:23, being another proof of His Deity (see No. VI. i. a. 2. A. a. b.).

8.
MESSIAH.

This is the Greek transliteration of the Hebrew Mashiah, with the same meaning, Anointed. Used twice of Christ (John 1:
41; 4:25).

9.
CHRIST.

This is the Greek translation of the Hebrew Mashiah. See No. VIII. Christos has the same meaning, from chrio , to anoint. Hence, the Noun is used of and for the Messiah, and in the Gospels should always be translated "Messiah", as well as in the Acts, and sometimes in the later books of the New Testament.

10.
JESUS.

Iesous is the same as the Hebrew Jehoshua, or the abbreviated form of Joshua (compare Hebrews 4:
8), and means [the] Salvation of Jehovah, or Jehovah [the] Saviour.
The name "Jesus" expresses the relation of Jehovah to Him in Incarnation, by which "He humbled Himself, and became obedient unto death, even the death of the cross" (Philippians. 2:8); Who, being God, did not deem His glory a thing not to be thus relinquished (see note on "robbery", Philippians 2:6). The name "Jesus" is the name associated with "the shame" which He endured in order to "save His People from their sins" (Matthew 1:21). His People therefore never addressed Him as "Jesus", but always as "Master" (No. XIV. v) or "Lord" (VI. i. a. 3). (John 13:13,14. Luke 6:46), and so should all His people to-day; not following the example of demons (Matthew 8:29), or of His enemies, who irreverently called Him "Jesus".

11.
JESUS CHRIST.

In the combination of these two names, the former is emphatic by its position, the second being subsidiary and explanatory. In the Gospels it means "Jesus the Messiah". In the Epistles it means Jesus Who humbled Himself but is now exalted and glorified as Christ. Care should be taken to note the various readings.

12.
CHRIST JESUS.

This is the converse of "Jesus Christ" (XI) and denotes the now exalted One, Who once humbled Himself.

13.
CHRIST THE LORD.

This is the Hebrew Mashiah J
ehovah = Jehovah's Anointed, as in 1Samuel 24:6. Occasionally only in Luke 2:11; and with the Article = the Anointed of Jehovah, Luke 2:26.

14.
MASTER.

This title is the translation of eight distinct Greek words, which are all carefully distinguished in the notes.
1. Kurios (the same as No. VI. i. a. 2, 3, above). Is used of the Lord in Mark 13:35. Ephesians 6:9, and Colossians 4:1. Used of others (Matthew 6:24. Luke 16:13). See VI. i. a. 4. B., above.

2. Despotes, see No. VI. ii, above. It occurs ten times, and is rendered five times "Lord" (see VI. ii); and five times "Master", once of the Divine Master (
2Timothy 2:21); and four times of human masters.

3. Oikodespotes = master of a house; housemaster. It occurs twelve times, and is used in Parables by the Lord of Himself seven times, and of others thrice: it is rendered four times "householder"; five times "goodman of the house"; and three times "master" (Matthew 10:
25. Luke 13:25; 14:21). Twice it is used of others than Christ (Mark 14:14. Luke 22:11).

4. Epistates = Commander. Occurs five times as addressed to the Lord (Luke 5:
5; 8:24,24,45; 9:33,49; 17:13).

5. Didaskalos = Teacher, or as we should say "Doctor". Occurs fifty-eight times, and is twice explained as meaning "Rabbi". See No. vii. page 144.
1. The Lord was addressed as Didaskalos (=Teacher), rendered "Master" thirty-one times; six times in Matthew (8:19; 12:38; 19:16; 22:16,24,36); ten times in Mark (4:38; 9:17,38; 10:17,20,35; 12:14,19,32; 13:1); twelve times in Luke (3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21,28,39; 21:7); three times in John (1:39; 8:4; 20:16).
2. The Lord spoken of as "Master" by Himself eight times: three times in Matthew (10:
24,25; 26:18); once in Mark (14:14); thrice in Luke (6:40,40; 22:11); once in John (13:14).
3. The Lord spoken of as "Master" by others than Himself six times: twice in Matthew (9:
11; 17:24); once in Mark (5:35); once in Luke (8:49); twice in John (11:28; 13:13).
4. Spoken of others than the Lord twice, and rendered "master" in John 3:
10. James 3:1. In other renderings once "doctor" (Luke 2:46), and ten times "teacher", once of the Lord (John 3:2), and nine times of human teachers (Acts 13:1. Romans 2:20. 1Corinthians 12:28,29. Ephesians 4:11. 1Timothy 2:7. 2Timothy 1:11; 4:3. Hebrews 5:12).

6. Kathegetes = A Guide or Leader. Used of the Lord by Himself three times (Matthew 23:
8,10,10).

7. Rabbi. The Hebrew term for "my Teacher", transliterated into Greek. Twice explained as meaning the same as the Greek Didaskalos (see XIV. v, page 143). Occurs seventeen times, and used as follows:
1. The Lord addressed as "Rabbi" five times (John 1:39,49; 3:2,26; 6:25). Rendered "Master" nine times (Matthew 26:25,49. Mark 9:5; 11:21; 14:45,45. John 4:31; 9:2; 11:8).
2. Used of others than the Lord four times (Matthew 23:
7,7,8. John 3:26).
8. Rabboni. Aramaic for Rabbi (see Appendix 94. III. 38). Occurs twice, once transliterated (John 20:
16); and once translated "Lord" (Mark 10:51).

15.
THE SON OF GOD.

This title expresses the relation of the Son to the Father (Matthew 1:
20. Luke 1:31,35); and of all those who are begotten of God (see note on Matthew 1:1. 1John 3:1).
It differs therefore from the relationship expressed by "the Son of man", which relates to "dominion" in the earth (see XVI, below).
As the Son of God, Christ is "the heir of all things" (Hebrews 1:2), and is invested with "all power", and is "the Resurrection and the Life" (John 11:25), having power to raise the dead (John 5:25). As "the Son of man", all judgment is committed to Him (John 5:27) in the earth. See on No. XVI, below.

16.
THE SON OF MAN.

This title, when used of Christ, always has the Article; and the word for man is anthropos (see Appendix 123. I).
When used of a human being, as in Ezekiel, it never has the Article (see notes on Psalm 8:
4, and Ezekiel 2:1).
To the "first man, Adam" was given dominion over the works of the Creator (Genesis 1:26). Through the Fall (Genesis 3), this dominion was forfeited, and lost, and is now in abeyance; no one son of Adam having any right to universal dominion. Hence, all the chaos, "unrest", and conflicts between men and nations, which must continue until He shall come Whose right it is to rule in the earth (Ezekiel 21:27). The great enemy, who wrought all the mischief at the Fall, has tried, from time to time, to exercise this authority by setting up some human head. He tried Nebuchadnezzar, Alexander the Great, and others, and in later days Napoleon; but he will finally succeed for a brief period with the Antichrist, until "the second man", "the last Adam" (1Corinthians 15:45), "the Son of Man", to Whom all dominion in the earth has, in the counsels of God, been given, shall take unto Him His great power and reign.
All this and more is contained in His title as "the Son of Man". Its first occurrence is in Psalm 8, where in verses 1 and 8 His connection with the "earth" is proclaimed; and "dominion" over it is given to Him. It denotes Him Who is "the heir of all things", in virtue of which all things shall one day be put under His feet. "But now we see not yet all things put under Him. But we see Jesus, Who was made a little lower than the angels", humbling Himself unto death, even the death of the Cross (compare Hebrews 2:8,9).
In support of this the occurrences and distribution of this title in the New Testament are full of significance and instruction.

(1) As to the occurrences. We find the expression eighty-eight times: Matthew 8:20; 9:6; 10:23; 11:19; 12:8,32,40; 13:37,41; 16:13,27,28; 17:9,12,22; 18:11; 19:28; 20:18,28; 24:27,30,30,37,39,44; 25:13,31; 26:2,24,24,45,64. Mark 2:10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,21,41,62. Luke 5:24; 6:5,22; 7:34; 9:22,26,44,56,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7. John 1:51; 3:13,14; 5:27; 6:27,53,62; 8:28; 12:23,34,34; 13:31. Acts 7:56. Hebrews 2:6.4 Revelation 1:13; 14:14. On John 9:35 see note there.

The first is in Matthew 8:20, where the first thing stated of, and by, the One Who humbled Himself is that in this same earth "the Son of man had not where to lay His head."

The second, in like manner, is connected with the earth, and shows that He was God, as well as Man, having "authority on earth to forgive sins" (Matthew 9:6); and so the order of the occurrences may be carried out.
Note, in this connection, the contrast between the relationship to mankind of the Lord, as "the Son of God", and as "the Son of man" in John 5:25-27. Compare Acts 10:40-42; 17:31.

(2) As to the distribution of this title: out of the whole number (88), no less than 84 are in the Four Gospels, which contain the record of His coming for this special purpose; and of His rejection. They are all used by the Lord of Himself.
After these 84 occurrences, we have one in the Acts (7:56) where Stephen sees Him "standing" as though not yet "set down", and waiting to be "sent" according to the promise of Jehovah by Peter in Acts 3:20 (compare Hebrews 10:13); and two in the Apocalypse (Revelation 1:13 and 14:14), where He comes to eject the usurper, and reign in righteousness over a restored earth. Hebrews 2:6 4 is a quotation from Psalm 8, which can only be realized by Him.
This distribution of the title shows us that it has nothing whatever to do with "the Church of God"; and that those who belong to it have no relation to the Lord Jesus as "the Son of Man". They stand related to Him as "the Son of God".
The distribution between the four separate Gospels is equally significant. In Matthew it occurs 32 times. Matthew 8:20 is the first occurrence in the New Testament, and it is interesting to contrast it with the last occurrence (Revelation 14:14). In the first He had "not where to lay His head", but in the last that head has on it "a golden crown", and in His hands is seen "a sharp sickle". With this He reaps in judgment the harvest of the earth, for the time to reap it will then have come. This is emphasized by the word "earth" being 6 times repeated in the verses 15,16,18,19.
In Mark it occurs 14 times, which is twice seven; the two of testimony, and the seven of spiritual perfection of Jehovah's Servant.
In Luke it occurs 26 times.
In John it occurs 12 times, the number which stands associated with Divine governmental perfection. (See Appendix 10.)
Similarly significant are the first and last occurrences in the Four Gospels respectively : the first being in connection with the humiliation of "the Son of man", and the last with His glorification. Compare Mathew 8:20 with 26:64; Mark 2:10 with 14:62; Luke 5:24 with 24:7; and John 3:13,14 with 13:31.
Thus, while as "the Son of God" He is "the Heir of all things" (Hebrews 1:2), as "the Son of man" He is the Heir to that dominion in the earth which was entrusted to the first man, and forfeited by him.

17. THE SON OF ABRAHAM (Matthew 1:
1).

Expresses the relation of the Son of man, as being heir to the land given to Abraham (Genesis 15:18-21).

18. THE SON OF DAVID (Matthew 1:
1. Luke 1:32, etc.).

Expresses His relationship, as being the Heir to David's throne (2Samuel 7:12-16. Isaiah 11:1. Acts 2:29-32; 13:33-37. Revelation 5:5; 22:16).

NOTES

1.
These numbers refer to the Received Greek Text. In some cases there are various readings, but in most of them the difference consists in the omission of the article. Any important variations are referred to in the notes.
2.
Because, in Mark, the presentation of the Lord is as "Jehovah's Servant"; and a servant is not usually addressed as Lord. See notes on page 1381. This is not a peculiarity of Mark, but shows the accuracy and perfection of this presentation by the Holy Spirit.
3.
Once by a Gentile, the other being omitted by the Critical texts (though not by the Syr.).
4.
The reference in Hebrews 2:6 is a quotation from Psalm 8:4, and refers to "the first man", Adam; and only by application to the Lord.

• ▶ Reply

Permalink Reply by delores kay napier on September 2, 2009 at 4:21pm

i hope this will in some small way help in your conquest. try John 10:30- also 14:9 & 17:11 & John 20:28 good luck

• ▶ Reply

Permalink Reply by Rick Kelly on October 15, 2009 at 9:07pm

Hi Paige,
This is long, but well worth you time.......
GOD Bless You Sister.......
.Rick.

The Divine Names and Titles
in the New Testament.
This Is Appendix 98 From The Companion Bible.

All names and titles used of one Person represent the different relationships which are sustained by Him.
In the New Testament these are more varied, and not less important than those in the Old Testament; and Appendix 4 should be compared with this Appendix.
The following exhibition of them practically embraces all that is necessary to enable the English reader to understand them, and to grasp something of the perfection with which each is used.
The list of Names, etc. is given according to the common English rendering of the Authorized Version, as being more easy for reference. It does not include "Spirit" or "Holy Spirit": for which see the separate Appendix, Number 101. Reference is made, in the notes, to the following divisions and subdivisions :-

1.
GOD.

G
OD. Greek Theos. The Greek language, being of human origin, utterly fails (and naturally so) to exhibit the wonderful precision of the Hebrew, inasmuch as the language necessarily reflects, and cannot go beyond the knowledge, or rather the lack of knowledge, of the Divine Being apart from revelation.
1.
Theos corresponds, generally, with `Elohim of the Old Testament, denoting the Creator (see Appendix 4. I); but it corresponds also with El (Appendix 4. IV), and Eloah (Appendix 4. V). Sometimes it corresponds with Jehovah (who is `Elohim in Covenant relation), in which case it is printed GOD, as in the Old Testament (both Authorized Version and Revised Version).
1. Theos is used in the New Testament of the Father, as the revealed God (see John 1:
2. 1. Acts 17:24, etc.). It is used of the Son (Matthew 1:
3. 23. John 1:1; 20:28 , ect. Romans 9:5. 2Peter 1:1. 1John 5:20 ). Compare Colossians 2:9 and 2Peter 1:3,4. It is used of the Holy Spirit (Acts 5 verse
4. 3, compared with verse 4 ). It is used generically, as in John 10:
5. 34. Acts 12:22. 2Corinthians 4:4. Philippians 3:19, etc. It is used of false gods, as in Acts 7:
43, etc.; and is printed "god" as in the Old Testament.
2. Cognate with Theos, there are three other words to be noted:
1. Theotes, rendered "Deity", and used of Christ. Occurs only in Colossians 2:9, and has relation to the Godhead personally; while
2. Theiotes, rendered "Deity" also, is Deity in the abstract. Occurs only in Romans 1:
3. 20. Theios, rendered "Divine", and is used of Christ. Occurs only in
2Peter 1:3,4; and, with the Article, in Acts 17:29 where it is rendered "Godhead". Greek = that which [is] Divine.

2.
I AM.

Used by Christ of Himself, in John 8:
58. See note on Exodus 3:14.

3.
FATHER.

F
ATHER. Greek Pater. Expresses relationship, the correlative of which is "son". When used of man it not only denotes parentage, but it sometimes has the wider meaning of "ancestor", "founder", or a "senior" (as in 1John 2:13,14); also the author or source of anything (John 8:44. Hebrews 12:9); and expresses a spiritual relationship, as in 1Corinthians 4:15.
When used of God it denotes His relationship to His "beloved Son"; and to those ("sons") who have been begotten (not "born", see note on Matthew 1:1) into a new creation.
It implies "sons", not "offspring", as in Acts 17:28,29. These were "offspring", and were existing (Greek huparcho), as such, according to nature, on the ground of creation; not "sons" as being "begotten" into a new creation.

4.
ALMIGHTY.

A
LMIGHTY. Greek Pantokrator. This title belongs to the same God, as Creator, but expresses His relationship to all He has created, by the exercise of His power over "all the works of His hands". It occurs only in 2Corinthians 6:18. Revelation 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22.

5.
POTENTATE.

P
OTENTATE. Greek Dunastes = a mighty Prince, or Ruler (compare English "dynasty"). Used of God, only in 1Timothy 6:15. Elsewhere used, only twice, of earthly rulers, in Luke 1:52 (generally), and of the Ethiopian eunuch in Acts 8:27.

6.
LORD.

This is the rendering of two Greek words: i. Kurios, and ii. Despotes; and one Aramaic, iii. Rabboni.
1. Kurios. Kurios means "owner" (and is so translated in Luke 19:33). It expresses the authority and lordship arising from and pertaining to ownership. Hence, while it is used of each Person of the Trinity, it is similarly used of the lower and human relationship of "master". Compare Luke 19:33 and see below a. 4.
So much depends on the presence or absence of the Greek Article, when used of the Divine relationship, that these are carefully distinguished in the subdivisions below.
For obvious reasons the four Gospels have been treated, below, apart from the other books of the New Testament.

1. In the Four Gospels.

1. Used of Jehovah (Appendix 4. II), and printed "LORD" throughout.
1. With the Article (ho Kurios).
1. In quotations from the Old Testament it occurs four 1 times: in Matthew 1:22; 2:15; 5:33; 22:44-.
2. In other connexions it occurs fourteen times: once in Matthew (9:
38); once in Mark (5:19); twelve times in Luke (1:6,9,15,25,28,46; 2:15,22,-23,38; 10:2; 20:42-).
2. Without the Article (Kurios).
1. In quotations from the Old Testament it occurs twenty-nine times; eight times in Matthew (3:3; 4:7,10; 21:9,42; 22:37; 23:39; 27:10); eight times in Mark (1:3; 11:9,10; 12:11,29,29,30,36-); nine times in Luke (3:4; 4:8,12,18,19; 10:27; 13:35; 19:38; 20:37); four times in John (1:23; 12:13,38,38).
2. In other connexions twenty-four times: six times in Matthew (1:
20,24; 2:13,19; 11:25; 28:2); once in Mark (13:20); seventeen times in Luke (1:11,16,17,32,38,45,48,66,68,76; 2:9,23-,24,26,39; 5:17; 10:21).

2. Used by Christ Himself.
1. With the Article (ho Kurios).
1. In direct reference: six times (Matthew 21:3; 24:42; Mark 11:3; Luke 19:31; John 13:13,14).
2. In direct reference: twice (Matthew 22:-
44; Luke 20:-42).
2. Without the Article (Kurios).
1. In direct reference: eleven times (Matthew 7:21,21,22,22; 12:8; 25:37,44; Mark 2:28; Luke 6:5,46,46).
2. In indirect reference: four times (Matthew 22:
43,45; Mark 12:37; Luke 20:44).

3. Used of Christ by others.
1. By His disciples: fifty-nine times (Matthew 8:21,25; 13:51; 14:28,30; 16:22; 17:4; 18:21; 26:22; [not one in Mark 2] Luke 1:43; 5:8; 9:54,57,59,61; 10:17,40; 11:1; 12:41; 13:23; 17:37; 19:8,34; 22:31,33,38,49; 23:42; 24:34; John 6:68; 9:36,38; 11:3,12,21,27,32,34,39; 13:6,9,25,36,37; 14:5,8,22; 20:2,13,18,20,25,28; 21:7,15,16,17,20,21).
2. By others than His disciples.
1. Rendered "Lord" eighteen times: twelve in Matthew (8:2,6,8; 9:28; 15:22,25,27-; 17:15; 20:30,31,38; 28:6); only twice in Mark 3 (7:28; 9:24); four times in Luke (2:11; 5:12; 7:6; 18:41); twice in John (6:34; 8:11).
2. Rendered "Sir" six times: John 4:
11,15,19,49; 5:7; 20:15 (Mary, addressing the supposed gardener).
3. By the Holy Spirit frequently in the narratives of the Evangelists.

4. Used of others than Christ.
1. With the Article (ho Kurios), emphasizing ownership. Occurs fourty-two times: twenty-one times in Matthew (10:24,25; 15:-27; 18:25,27,31,32,34; 20:8; 21:40; 24:45,46,48,50; 25:18,19,21,21,23,23,26); twice in Mark (12:9; 13:35); sixteen times in Luke (12:36,37,-42,43,45,46,47; 14:21,23; 16:3,5,5,8; 19:33; 20:13,15); three times in John (13:16; 15:15,20).
2. Without the Article (Kurios). Generally in courtesy, emphasizing superior relationship. Occ. Nineteen times. Rendered "Lord" fourteen times (Matthew 18:
26; 25:11,11,20,22,24. Luke 13:8,25,25; 14:22; 19:16,18,20,25); "Master" twice (Matthew 6:24. Luke 16:13); "Sir" four times (Matthew 13:27; 21:30; 27:63. John 12:21).

B. In the other books of the New Testament.

1. Used of Jehovah (Appendix 4. II), and printed "LORD" throughout; as in the Old Testament.
1. With the Article (ho Kurios).
1. In quotations from the Old Testament. Occurs ten times (Acts 2:25,34; 4:26; 7:33; 13:47; 15:17. Romans 15:11. 1Corinthians 10:26,28. Hebrews 8:11).
2. In other connexions: Acts 2:
47. 2Corinthians 10:18. Hebrews 8:2; 12:14. James 5:-11. 2Peter 3:9,15. Jude 5. Revelation 11:15,21,22.
2. Without the Article (Kurios).
1. In quotations from, or references to, the Old Testament: Acts 2:20,21; 3:22; 7:30,31,37,49. Romans 4:8; 9:28,29; 10:13,16; 11:3,34; 12:19; 14:11. 1Corinthians 1:31; 2:16; 3:20; 14:21. 2Corinthians 6:17,18; 10:17. Hebrews 1:10; 7:21; 8:8,9,10; 10:16,30,30; 12:5,6; 13:6. 1Peter 1:25; 3:12,12.
2. In other connexion: Acts 1:
24; 2:39; 5:9,19; 17:24. 2Corinthians 3:16. James 5:4,10,11-. 2Peter 2:9,11; 3:8,10. Jude 9,14. Revelation 4:8; 11:17; 15:3,4; 16:5,7; 18:8; 19:1,6; 22:5,6.

2. Used of Christ.
1. With the Article, as in Acts 2:-34. 2Corinthians 3:17-, etc.
2. Without the Article, as in
1Corinthians 8:6, etc.

2. Despotes. Like Kurios (i, above) it denotes owner; but it includes (when used of God) the exercise of more absolute, unlimited and despotic authority and power in heaven and on earth. It is derived from deo = to bind, and pous = the foot. It occurs ten times in the New Testament, and is rendered five times "Lord" ; and five times "Master" (see No. XIV. 2, below).
1. Used of Jehovah (Appendix 4. II) three times (Luke 2:29. Acts 4:24. Revelation 6:10).
2. Used of Christ, twice (
2Peter 2:1. Jude 4).

3. Rabboni. Aramaic for the Hebrew Rabbi = my Master, or Teacher. See Appendix 94. III. 3. Occurs twice, once translated "Lord" (Mark 10:
51); and once transliterated "Rabboni" (John 20:16).

7.
EMMANUEL.

E
MMANUEL. Hebrew `Immanuel = God (El) with us (Isaiah 7:14; 8:8). Used of Christ, Matthew 1:23, being another proof of His Deity (see No. VI. i. a. 2. A. a. b.).

8.
MESSIAH.

This is the Greek transliteration of the Hebrew Mashiah, with the same meaning, Anointed. Used twice of Christ (John 1:
41; 4:25).

9.
CHRIST.

This is the Greek translation of the Hebrew Mashiah. See No. VIII. Christos has the same meaning, from chrio , to anoint. Hence, the Noun is used of and for the Messiah, and in the Gospels should always be translated "Messiah", as well as in the Acts, and sometimes in the later books of the New Testament.

10.
JESUS.

Iesous is the same as the Hebrew Jehoshua, or the abbreviated form of Joshua (compare Hebrews 4:
8), and means [the] Salvation of Jehovah, or Jehovah [the] Saviour.
The name "Jesus" expresses the relation of Jehovah to Him in Incarnation, by which "He humbled Himself, and became obedient unto death, even the death of the cross" (Philippians. 2:8); Who, being God, did not deem His glory a thing not to be thus relinquished (see note on "robbery", Philippians 2:6). The name "Jesus" is the name associated with "the shame" which He endured in order to "save His People from their sins" (Matthew 1:21). His People therefore never addressed Him as "Jesus", but always as "Master" (No. XIV. v) or "Lord" (VI. i. a. 3). (John 13:13,14. Luke 6:46), and so should all His people to-day; not following the example of demons (Matthew 8:29), or of His enemies, who irreverently called Him "Jesus".

11.
JESUS CHRIST.

In the combination of these two names, the former is emphatic by its position, the second being subsidiary and explanatory. In the Gospels it means "Jesus the Messiah". In the Epistles it means Jesus Who humbled Himself but is now exalted and glorified as Christ. Care should be taken to note the various readings.

12.
CHRIST JESUS.

This is the converse of "Jesus Christ" (XI) and denotes the now exalted One, Who once humbled Himself.

13.
CHRIST THE LORD.

This is the Hebrew Mashiah J
ehovah = Jehovah's Anointed, as in 1Samuel 24:6. Occasionally only in Luke 2:11; and with the Article = the Anointed of Jehovah, Luke 2:26.

14.
MASTER.

This title is the translation of eight distinct Greek words, which are all carefully distinguished in the notes.
1. Kurios (the same as No. VI. i. a. 2, 3, above). Is used of the Lord in Mark 13:35. Ephesians 6:9, and Colossians 4:1. Used of others (Matthew 6:24. Luke 16:13). See VI. i. a. 4. B., above.

2. Despotes, see No. VI. ii, above. It occurs ten times, and is rendered five times "Lord" (see VI. ii); and five times "Master", once of the Divine Master (
2Timothy 2:21); and four times of human masters.

3. Oikodespotes = master of a house; housemaster. It occurs twelve times, and is used in Parables by the Lord of Himself seven times, and of others thrice: it is rendered four times "householder"; five times "goodman of the house"; and three times "master" (Matthew 10:
25. Luke 13:25; 14:21). Twice it is used of others than Christ (Mark 14:14. Luke 22:11).

4. Epistates = Commander. Occurs five times as addressed to the Lord (Luke 5:
5; 8:24,24,45; 9:33,49; 17:13).

5. Didaskalos = Teacher, or as we should say "Doctor". Occurs fifty-eight times, and is twice explained as meaning "Rabbi". See No. vii. page 144.
1. The Lord was addressed as Didaskalos (=Teacher), rendered "Master" thirty-one times; six times in Matthew (8:19; 12:38; 19:16; 22:16,24,36); ten times in Mark (4:38; 9:17,38; 10:17,20,35; 12:14,19,32; 13:1); twelve times in Luke (3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21,28,39; 21:7); three times in John (1:39; 8:4; 20:16).
2. The Lord spoken of as "Master" by Himself eight times: three times in Matthew (10:
24,25; 26:18); once in Mark (14:14); thrice in Luke (6:40,40; 22:11); once in John (13:14).
3. The Lord spoken of as "Master" by others than Himself six times: twice in Matthew (9:
11; 17:24); once in Mark (5:35); once in Luke (8:49); twice in John (11:28; 13:13).
4. Spoken of others than the Lord twice, and rendered "master" in John 3:
10. James 3:1. In other renderings once "doctor" (Luke 2:46), and ten times "teacher", once of the Lord (John 3:2), and nine times of human teachers (Acts 13:1. Romans 2:20. 1Corinthians 12:28,29. Ephesians 4:11. 1Timothy 2:7. 2Timothy 1:11; 4:3. Hebrews 5:12).

6. Kathegetes = A Guide or Leader. Used of the Lord by Himself three times (Matthew 23:
8,10,10).

7. Rabbi. The Hebrew term for "my Teacher", transliterated into Greek. Twice explained as meaning the same as the Greek Didaskalos (see XIV. v, page 143). Occurs seventeen times, and used as follows:
1. The Lord addressed as "Rabbi" five times (John 1:39,49; 3:2,26; 6:25). Rendered "Master" nine times (Matthew 26:25,49. Mark 9:5; 11:21; 14:45,45. John 4:31; 9:2; 11:8).
2. Used of others than the Lord four times (Matthew 23:
7,7,8. John 3:26).
8. Rabboni. Aramaic for Rabbi (see Appendix 94. III. 38). Occurs twice, once transliterated (John 20:
16); and once translated "Lord" (Mark 10:51).

15.
THE SON OF GOD.

This title expresses the relation of the Son to the Father (Matthew 1:
20. Luke 1:31,35); and of all those who are begotten of God (see note on Matthew 1:1. 1John 3:1).
It differs therefore from the relationship expressed by "the Son of man", which relates to "dominion" in the earth (see XVI, below).
As the Son of God, Christ is "the heir of all things" (Hebrews 1:2), and is invested with "all power", and is "the Resurrection and the Life" (John 11:25), having power to raise the dead (John 5:25). As "the Son of man", all judgment is committed to Him (John 5:27) in the earth. See on No. XVI, below.

16.
THE SON OF MAN.

This title, when used of Christ, always has the Article; and the word for man is anthropos (see Appendix 123. I).
When used of a human being, as in Ezekiel, it never has the Article (see notes on Psalm 8:
4, and Ezekiel 2:1).
To the "first man, Adam" was given dominion over the works of the Creator (Genesis 1:26). Through the Fall (Genesis 3), this dominion was forfeited, and lost, and is now in abeyance; no one son of Adam having any right to universal dominion. Hence, all the chaos, "unrest", and conflicts between men and nations, which must continue until He shall come Whose right it is to rule in the earth (Ezekiel 21:27). The great enemy, who wrought all the mischief at the Fall, has tried, from time to time, to exercise this authority by setting up some human head. He tried Nebuchadnezzar, Alexander the Great, and others, and in later days Napoleon; but he will finally succeed for a brief period with the Antichrist, until "the second man", "the last Adam" (1Corinthians 15:45), "the Son of Man", to Whom all dominion in the earth has, in the counsels of God, been given, shall take unto Him His great power and reign.
All this and more is contained in His title as "the Son of Man". Its first occurrence is in Psalm 8, where in verses 1 and 8 His connection with the "earth" is proclaimed; and "dominion" over it is given to Him. It denotes Him Who is "the heir of all things", in virtue of which all things shall one day be put under His feet. "But now we see not yet all things put under Him. But we see Jesus, Who was made a little lower than the angels", humbling Himself unto death, even the death of the Cross (compare Hebrews 2:8,9).
In support of this the occurrences and distribution of this title in the New Testament are full of significance and instruction.

(1) As to the occurrences. We find the expression eighty-eight times: Matthew 8:20; 9:6; 10:23; 11:19; 12:8,32,40; 13:37,41; 16:13,27,28; 17:9,12,22; 18:11; 19:28; 20:18,28; 24:27,30,30,37,39,44; 25:13,31; 26:2,24,24,45,64. Mark 2:10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,21,41,62. Luke 5:24; 6:5,22; 7:34; 9:22,26,44,56,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7. John 1:51; 3:13,14; 5:27; 6:27,53,62; 8:28; 12:23,34,34; 13:31. Acts 7:56. Hebrews 2:6.4 Revelation 1:13; 14:14. On John 9:35 see note there.

The first is in Matthew 8:20, where the first thing stated of, and by, the One Who humbled Himself is that in this same earth "the Son of man had not where to lay His head."

The second, in like manner, is connected with the earth, and shows that He was God, as well as Man, having "authority on earth to forgive sins" (Matthew 9:6); and so the order of the occurrences may be carried out.
Note, in this connection, the contrast between the relationship to mankind of the Lord, as "the Son of God", and as "the Son of man" in John 5:25-27. Compare Acts 10:40-42; 17:31.

(2) As to the distribution of this title: out of the whole number (88), no less than 84 are in the Four Gospels, which contain the record of His coming for this special purpose; and of His rejection. They are all used by the Lord of Himself.
After these 84 occurrences, we have one in the Acts (7:56) where Stephen sees Him "standing" as though not yet "set down", and waiting to be "sent" according to the promise of Jehovah by Peter in Acts 3:20 (compare Hebrews 10:13); and two in the Apocalypse (Revelation 1:13 and 14:14), where He comes to eject the usurper, and reign in righteousness over a restored earth. Hebrews 2:6 4 is a quotation from Psalm 8, which can only be realized by Him.
This distribution of the title shows us that it has nothing whatever to do with "the Church of God"; and that those who belong to it have no relation to the Lord Jesus as "the Son of Man". They stand related to Him as "the Son of God".
The distribution between the four separate Gospels is equally significant. In Matthew it occurs 32 times. Matthew 8:20 is the first occurrence in the New Testament, and it is interesting to contrast it with the last occurrence (Revelation 14:14). In the first He had "not where to lay His head", but in the last that head has on it "a golden crown", and in His hands is seen "a sharp sickle". With this He reaps in judgment the harvest of the earth, for the time to reap it will then have come. This is emphasized by the word "earth" being 6 times repeated in the verses 15,16,18,19.
In Mark it occurs 14 times, which is twice seven; the two of testimony, and the seven of spiritual perfection of Jehovah's Servant.
In Luke it occurs 26 times.
In John it occurs 12 times, the number which stands associated with Divine governmental perfection. (See Appendix 10.)
Similarly significant are the first and last occurrences in the Four Gospels respectively : the first being in connection with the humiliation of "the Son of man", and the last with His glorification. Compare Mathew 8:20 with 26:64; Mark 2:10 with 14:62; Luke 5:24 with 24:7; and John 3:13,14 with 13:31.
Thus, while as "the Son of God" He is "the Heir of all things" (Hebrews 1:2), as "the Son of man" He is the Heir to that dominion in the earth which was entrusted to the first man, and forfeited by him.

17. THE SON OF ABRAHAM (Matthew 1:
1).

Expresses the relation of the Son of man, as being heir to the land given to Abraham (Genesis 15:18-21).

18. THE SON OF DAVID (Matthew 1:
1. Luke 1:32, etc.).

Expresses His relationship, as being the Heir to David's throne (2Samuel 7:12-16. Isaiah 11:1. Acts 2:29-32; 13:33-37. Revelation 5:5; 22:16).

NOTES

1.
These numbers refer to the Received Greek Text. In some cases there are various readings, but in most of them the difference consists in the omission of the article. Any important variations are referred to in the notes.
2.
Because, in Mark, the presentation of the Lord is as "Jehovah's Servant"; and a servant is not usually addressed as Lord. See notes on page 1381. This is not a peculiarity of Mark, but shows the accuracy and perfection of this presentation by the Holy Spirit.
3.
Once by a Gentile, the other being omitted by the Critical texts (though not by the Syr.).
4.
The reference in Hebrews 2:6 is a quotation from Psalm 8:4, and refers to "the first man", Adam; and only by application to the Lord.

• ▶ Reply

Permalink Reply by Matina on November 11, 2009 at 11:16pm

Hi Paige, Hope this is useful to you.

The Deity of Jesus Christ John1:1-5, The Word Made Flesh. John 1:14

He is head over all rule and authority. Colossians 2:9-10.

I and the Father are one. John 10:30

The scripture cannot be broken. John 10:33-35

One of my favorite witnessing tools can be found on YouTube. Dr. Walter Martin who wrote Kingdom of the Cults used to be on a TV show which the episodes can be found on you tube. He witnesses to various cults and exposes them with scripture. I watch an episode whenever I need extra help. It is called the John Ankerberg Show. God bless you, Matina

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Permalink Reply by Siphokazi on December 14, 2009 at 12:27am

Hi Paige

This is one of the wonderful topics.

We all know John 1:1

Now lets look at Matthew 28:19-20
NOW GO OUT AND MAKE DISCIPLES OF ALL NATIONS
Baptizing them in the name of the Father and of the Son and of the Holy Spirit,

God is one, God has these Spirits out of Him
The Father,The Son and The Holy Spirit.

That is why the bible states that Jesus is equal to God and equal to HolySpirit.

The bible also states that where ever the Son is there God is.

I can make an example of a human body

When people say this is Siphokazi, they include every part of my body, my hand is Siphokazi, my eye is Siphokazi and my foot is Siphokazi.

So lets not seperate God. He i God The Father, God The Son and God the Holy Spirit.

Why does the bibe states so much the second coming of Christ?

If Christ and God were seperable, then why does God not do His own judgement but Christ does it.

Every Spirit has its own role just as the hand in my body has its own purpose not seperated from my body.

Now ask your selfthis question

Who is going to judge the world?

It's God!!

So Jesus Christ is God, Father i God and Holy Spirit is God

Do not seperate God, He is one God with these Three Spirits that plays diffeent roles

Be blessed

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Permalink Reply by Siphokazi on December 15, 2009 at 12:00am

The single clearest declaration of the existence of God as Father, Son and Holy Spirit - i.e, to use the traditional theological term, as a Trinity - is found in I John 5, which states, in relevant part:

Whoever believes that Jesus is the Christ is born of God. Whoever loves the Father also loves the child who is born of him.

It is the Spirit who testifies, because the Spirit is the truth. For there are three who testify in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that testify on earth: the Spirit, the water, and the blood; and the three agree as one.

Please read John 1:1 for now with physical understanding, but this needs spiritual understanding most.
It says: In the beginning was the Word, the Word was wth God, the Word was God and the Word became flesh. You see clearly that the the Word was God and the Word became flesh, wich means God himself became flesh. The flesh was Jesus Christ. That is why Jesus says if you have seen me, you have seen th Father. As the bible state that wherever the Son is the Father is also there.

Philippians 2 : 9-11
9.So God raised him to the highest place.
God made his name greater than every other name
10 so that every knee will bow to the name of Jesus—
everyone in heaven, on earth, and under the earth.
11 And everyone will confess that Jesus Christ is Lord
and bring glory to God the Father

John 8:58

I tell you the truth, Jesus answered, before Abraham was born, I am!

John 10:30-33
30 I and the Father are one.

31 Again the Jews picked up stones to stone him,

32 but Jesus said to them, I have shown you many great miracles from the Father. For which of these do you stone me?

33 We are not stoning you for any of these, replied the Jews, but for blasphemy, because you, a mere man, claim to be God.

In John 10:30 Jesus says I and the Father are one

What does that mean?

Colossians 1:15-17
No person can see God. But Jesus is exactly like God. Jesus is ruler over all the things that have been made. Through his power all things were made--things in heaven and on earth, things seen and not seen, all {spiritual} powers, authorities, lords, and rulers. All things were made through Christ and for Christ. Christ was there before anything was made. And all things continue because of him.

Do you still doubt that Jesus Christ is Lord. Why is His Name so important more than that of God people claim? There is no other Name for salvation other than Jesus' Name.

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Permalink Reply by Siphokazi on December 15, 2009 at 2:48am

Hi Paula

I do not disagree that Jesus Christ is Lord

2 Corinthians 5:16-17 (King James Version) Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. (17) Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

He is saying that we knew Him as a man, born as a Jew in the tribe of Judah, the son of Mary, but now after His crucifixion, death and resurrection, we no longer regard Him according to the natural man, but the spiritual man. He is no longer Jewish, born of the tribe of Judah, nor is He the son of Mary. We know Him now as the risen Lord, the King of Kings, the firstborn of many brethren, the Son of the living God.

Every man that is in Christ (verse 17) “is a new creature”. That is why Paul tells you, that we know no man acordingto flesh anymore (2 Corinthians 5:16),

The context here is clear. When a man has accepted Christ as His Lord and Savior, he is no longer considered after his natural birth, position, education, race, color or creed. He is now like Christ (Ephesians 2:8).
You are and take your identity from Christ and conduct yourself as a son of God and a citizen of His Kingdom.

At birth Jesus was flesh, do not forget that Jesus was the Word. He became flesh to fulfil what He was sent to do on earth. Now in the heavenly places are Spirits.

Though we might have a picture of an angel but in reality its a spirit, that is why we can't see nor touch them. We only sense the Spirit. With the Spirit of discernment we are able to hear God talking to us.

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Permalink Reply by Siphokazi on December 15, 2009 at 4:31am

Paula please answer this question

Isaiah 6:8 (New International Version)

8 Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?" And I said, "Here am I. Send me!"

Now tell Paula at this stage Jesus was in which form.

Do not forget Jesus was not born yet by this time.

When I said the Word was made flesh, I am quoting John 1:1, John keeps on saying was, was, not that I do not know that He is.

Look at this the Word is God, God is not human but Spirit.

The Word(Spirit) became flesh(Jesus)

Paula we might have different view about Jesus, but I have with my belief and my understanding of the Word being the Spirit, God had prophesied and had shown me dreams.

If I can tell you about my God Jesus Christ of NAzareth you won't believe, Hespeaks to me Spiritually not in flesh, for the Spirit is against the flesh.

I still stand that Jesus Christ is Lord, Amen

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Permalink Reply by Siphokazi on December 15, 2009 at 5:03am

Please answer the question

Isaiah 6:8

This was before Jesus was born.

God almighty is The Spirit, there is a difference between the Spirit and the spirit, and God and a god.

If you agree that Jesus is God, then who God is?

Is He flesh or Spirit.

Jesus became flesh for He had to come to earth in the human form, but He went back in the form He was in the beginning and that He is today God!!

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