Jesus performed many miraculous wonders, and he without doubt said a lot of wonderful things about himself. Some people use what he said and did as a proof that he was God. But his original disciples who lived and walked with him, and were eyewitnesses to what he said and did, never reached this conclusion. The Acts of the Apostles in the Bible details the activity of the disciples over a period of thirty years after Jesus was lifted up to heaven.
Throughout this period they never refer to Jesus as God. They continually and consistently use the title God to refer to someone else other than Jesus. It was God, therefore, who did the miracles through Jesus to convince people that Jesus was backed by God. Peter did not see the miracles as proof that Jesus is God. For he always turns the title God away from Jesus. Take the following references for example:. In both passages, the title God is turned away from Jesus. So why he did this, if Jesus was God? For Peter, Jesus was a servant of God. The title servant refers to Jesus. They always spoke of God as the only God.
Here, as in Matthew , Jesus is the servant of God. Matthew tells us that Jesus was the same servant of God spoken of in Isaiah The Old Testament repeatedly says that God is alone e. Isaiah All of the disciples of Jesus held this view. If Jesus was God, his disciples should have said this clearly. Did they fear men? They boldly preached the truth fearing neither imprisonment nor death. The God of our fathers raised Jesus Were they lacking the Holy Spirit? They were supported by the Holy Spirit see Acts , , and Christians and Muslims agree that God is all-powerful and all-knowing.
The Gospels show that Jesus was not all-powerful, and not all-knowing, since he had some limitations. Mark also tells us that when Jesus tried to heal a certain blind man, the man was not healed after the first attempt, and Jesus had to try a second time see Mark Therefore, although we hold a great love and respect for Jesus, we need to understand that he is not the all-powerful God.
In Mark , Jesus declared that he himself does not know when the last day will occur, but the Father alone knows that see also Matthew Therefore, Jesus could not have been the all-knowing God. Some will say that Jesus knew when the last day will occur, but he chose not to tell. But that complicates matters further. Jesus could have said that he knows but he does not wish to tell. Instead, he said that he does not know. We must believe him.
- An Introduction to the British Invalid Carriage (Abandoned History Series)?
- The British Celebrity Address Directory: Over 1000 Genuine BRITISH Mail Addresses For Autograph Hunters, Charity Fundraisers, and Journalists! (2012 Edition).
- Related Articles.
Jesus does not lie at all. The Gospel of Luke also reveals that Jesus had limited knowledge. Luke says that Jesus increased in wisdom Luke In Hebrews too Hebrews we read that Jesus learned obedience. He knows everything always. So, if Jesus learned something new, that proves that he did not know everything before that, and thus he was not God. Another example for the limited knowledge of Jesus is the fig tree episode in the Gospels. Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.
It is clear from these verses that the knowledge of Jesus was limited on two counts. First, he did not know that the tree had no fruit until he came to it. Second, he did not know that it was not the right season to expect figs on trees. Can he become God later?http://switch.ravtech.co.il/the-high-latitude-heliosphere-proceedings-of-the-28th.php
10 Bible verses about the deity of Jesus
Because there is only one God, and He is God from everlasting to everlasting see Psalms Someone may say that Jesus was God but he took the form of a servant and therefore became limited. Well, that would mean that God changed. But God does not change. God said so according to Malachi Jesus never was God, and never will be. The Bible clearly shows that Jesus was not all-powerful and all-knowing as the true God should be.
Some will say that this whole discussion over the divinity of Jesus is unnecessary. They say, the important thing is to accept Jesus as your personal savior. Failure to understand this would be to violate the first and greatest of all the commandments in the Bible. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. Notice that Jesus was quoting the first commandment from the book of Deuteronomy Jesus confirmed not only that this commandment is still valid, but also that it is the most important of all the commandments.
If Jesus thought that he himself is God, why did not he say so? Instead, he stressed that God is one. Now if Jesus was God, he would have told the man so. If Jesus knew that God is a trinity, why did not he say so? Why did not he say that God is one in three, or three in one? Instead, he declared that God is one. They will not add the word three where Jesus never said it. Does salvation depend on this commandment?
Yes, says the Bible! Jesus made this clear when another man approached Jesus to learn from him see Mark No one is good — except God alone. Be the first! Add Comment. Notify me of new comments via email. Remember my form inputs on this computer. Powered by Commentics.
Please enter at least one item. Please enter the link of the website. Please enter the email address. Please enter the link of the image. Please enter the link of the video. Tit Lk John Acts Concerning the latter focus, a contrast is made between Jesus and Abraham, a point that has occupied the discussion in First, it is asked if Jesus is "greater than our father Abraham who died " , a remark in response to Jesus' claim that those who keep his word "never die.
Second, Jesus goes on to describe how, in fact, he is greater than Abraham, indicating that he existed already prior to Abraham and that his mode of being is different from that of Abraham, for he is eimi whereas Abraham came into being ginesthai. It hints that Jesus is uncreated eimi in contrast to beings who are created ginesthai. Together, the "I AM" statements in and 58 reflect the content given to God's name in the Jewish understandings of Exod , as well as the substance of the discussions about true deity in Hellenistic literature, i.
This discussion of the content of "I AM" correlates with other aspects of the high christology in the Fourth Gospel. Inasmuch as Jesus is proclaimed as having appeared to patriarchs and prophets, he was also truly functioning as "I AM.
Grace Fellowship Church: Toronto, ON, Canada > Is Jesus God? The Divinity of Christ in the NT
Inasmuch as he "was" in the beginning, 34 he was not created but is the creator of all in virtue of God's creative power. He is truly eternal-in-the-past. And inasmuch as he has "life in himself" ; , he is imperishable in virtue of the fullness of eschatological power which he enjoys. He is truly eternal-in-the-future. The content of "I AM" in John 8, then, meshes integrally with the other aspects of Jesus' "equality with God" according to the exposition of the Fourth Gospel.
This exalted confession was indisputably controversial, which probably led the community to explain it in more apologetic terms. Jesus himself would seem to be endorsing monotheism, echoing the Shema Deut , when he addresses Israel's deity, "This is eternal life, that they know Thee, the only true God.
Yet the Johannine community is also calling Jesus "god. All that he says and does is done in obedience to the will of Him who sent see ; ; ; He was face to face with God in the beginning, before anything was created. Although in glory, he was continuously active in Israel's salvation history: he created the cosmos, and he gave theophanies to Israel's patriarchs.
The exalted confession of Jesus, then, was born in controversy and came to maturity as a point of conflict. It was never a neutral dogma, but served continually as a formal boundary line distinguishing elite, Johannine christians from synagogue members and certain apostolic christians as well see The quest for the content of the high christological confession has been done thus far in an a-historical mode, without regard for the history, culture and social location of the community which so formulated it. It is the purpose of this second part of the essay to sketch the Sitz im Leben of the author and investigate how this confession functioned for him as an ideology.
In an essay which marked his entry into the world of social science analysis of the New Testament, Wayne Meeks argued that the high christology contained an ideology which reflects a state of alienation from both the synagogue and from certain Christian groups as well. He looks back nostalgically to the glory which he had with God before the creation of the world, a glory he is eager to reassume , The high christology, then, comes to express the identity of the alien one who is truly of heaven, from above and of another world. These two studies urge us to reconsider the Johannine group which confesses Jesus as "Lord and God" as a group excommunicated from the synagogue and in revolt against certain apostolic churches.
In the sweeping statement is made: "The spirit gives life, the flesh is of no avail. They found his bread "stale," and dropped out of his group. Jesus responds to this defection with a remark that describes him primarily as a heavenly, not earthly figure: "What if you were to see the Son of Man ascending to where he was before? He goes on to make an unqualified value assertion which has a bearing on the christology of the gospel: "The spirit gives life; the flesh is of no avail" Whatever is of this world earth, flesh, matter is " of no avail.
All value is found in "spirit," the heavenly world where Jesus originally was, whereas "flesh," the place of exile of Jesus and his followers, is completely valueless, " of no avail. As has been shown, this "word" is none other than the christological confession of the Johannine church, in particular the view in of Jesus as a uniquely heavenly figure. Christology reflects cosmology. In , christology is again linked with cosmology. Like , is addressed to followers of Jesus, at least seeming followers see In the context, Jesus establishes a new criterion for determining who is a genuine follower.
We noted, moreover, that "I AM" is a coded phrase containing the high christological confession of Jesus both as appearing deity and as eternal, imperishable deity. According to , this spiritual confession alone is lifegiving.
This confession-criterion, moreover, is articulated vis-a-vis a cosmology similar to that expressed in Christology replicates cosmology: as "I AM," Jesus is not of this world, nor is he "from below. Both are addressed to would-be or pseudo disciples, who have inadequate faith. Both emphasize that Jesus is primarily, even exclusively, a heavenly figure who is of another world, definitely " not of this world. Both function as new criteria for authentic membership, criteria which radically surpass all other requirement, especially material rites see ,5; Value is found only on the side of heaven, spirit, and "from above"; what is "from below, fleshly and earthly is absolutely valueless, "of no avail.
Only what is spirit, heavenly, "from above" and " not of this world" has any value; the flesh and all that is earthly, material, "from below" and "of this world" is "of no avail. Although they have always been part of the community's way of contrasting true with false, "in" with "out," holy with sinful, that is, functioning as boundary markers between the Johannine community and all others, they did not always deny value to things fleshly, earthly and material.
For example, Christian rites and cultic objects are superior to those of the synagogue; only those who practice Christian initiation rites can truly enter God's kingdom ,5. But does this new, radical perspective extend to the christological confession of the group as well? The pattern of redundant dichotomies is no mere literary nicety but a value statement, an ideology.
As such, it functions as a clue to the posture of revolt against synagogue and apostolic churches by some of the Johannine christians, a revolt which is so comprehensive in its scope that much of what formerly characterized the Johannine group is now " of no avail," which includes attitudes to the cross, leadership, sacraments etc. As such, it affects the way everything in the cosmos comes to be perceived and evaluated, a process we shall briefly observe in regard to only four topics, but which extends across the board to other elements and topics discussed by this group e.
Although at one point the death of Jesus on the cross was seen in sacrificial terms, both as the fulfillment of prophecies and as the replacement of synagogue passover objects , 49 that perpective was replaced by a later view of Jesus' death as his exodus from this alien land, as his exaltation or return to the glory which he had with God before the creation of the world ; His death, moreover, becomes a formal demonstration of his eschatological power to lay down his life and take it again The new perspective on Jesus' death, then, replicates the stance found in the redundant dichotomies that Jesus is really "from above" and " not of this world," for it serves to accentuate his alienation, his heavenliness, even his equality with God.
In the Fourth Gospel, we find a comparable contrast between two leaders, Peter and the Beloved Disciple, which is a contrast between two types of leadership. Peter, the traditional leader whose role is ascribed to him by the earthly Jesus, is always being put in "second place": 1 he is evangelized second ; in that sequence Nathanael has the best lines , lines which are traditionally reserved for Peter cf.
In contrast, the Beloved Disciple, a leader who demonstrates his leadership by achievement rather than by ascription, is always first, smarter, courageous: 1 he knows the traitor ; 2 he follows Jesus, both at his arrest and to the cross ; 3 he arrives first at the tomb and believes On the basis of performance, this charismatic figure is superior to the appointed apostle. And on the level of symbolic characters in John's gospel, 51 the Beloved Disciple illustrates once more the dichotomy of values encoded in Spirit is superior to flesh, for the achieved leadership of the Beloved Disciple rests on spiritual performance rather than on the fleshly tradition of Peter, the eyewitness who was given an ascribed role by the earthly Jesus.
The perspective of and extends even to the value given to types of leadership. It was affirmed in an earlier stage of the Johannine experience that " Unless one is born anothen " ,5 and " Unless one eats the flesh of the Son of Man and drinks his blood" , one has no life and no entrance into God's kingdom. But with the phenomenon of dropouts , 53 all such sacamental or earthly rituals of entrance and membership rapidly lose their value.
It cannot be that those who now walk away, who were born of water and the spirit and who at the bread of life, really entered the kingdom of God and truly received eternal life. The experience of these dropouts calls into question the efficiacy of those material rites, for Jesus declares: " The flesh is of no avail" In , all fleshly rites are replaced by a new demand, " Unless you believe that I AM," a demand which makes spiritual criteria the revelation of Jesus as a heavenly figure superior to all material criteria.
The dualism in , which proclaims the superiority of spirit over matter, also insists on the superiority of Jesus' heavenly identity over his earthly deeds. At one poiont, "this world" is the object of God's benevolent mission ; Jesus appears glad to "come int the world" ; , for he gives his flesh for the life of this world , as well as he is its light , ;