“And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (Jn 20:31).
One of the many ignorant criticisms that Muslims bring against the bible is that Jesus never claimed to be God; he only ever called himself a prophet, and nothing more, they insist. And they say that Jesus didn’t make Christianity or even intend to; he only came as a Jew for Jews, and that it was the apostle Paul who invented Christianity, making more of Jesus than Jesus himself did. Whether they initially got this idea from Bart Ehrman or not, I don’t know, but his books would certainly confirm them in that view, as some of them demonstrate in their websites. The Liberals, Higher Critics, and Unitarians, also claim that the gospels don’t prove that Jesus is God.
But, in fact, the gospels do demonstrate that Jesus is God and they’re very clear about it, as I’ve already shown in my articles on the synoptic gospels. But in their denials that the gospels do say or prove that Jesus is God, or that Jesus claimed deity, the enemies miss the point. And Jesus himself did claim deity as well. But Jesus didn’t come to prove he is God; he came as the messenger of God, and he claims that (e.g. Jn 4:34; 8:42). However, because Son of God and Son of Man are also terms of deity, especially in Jesus’ case, we see him revealed as God; that the unique messenger of God is God himself (e.g. Matt 1:23; Rev 1:8, 11, 18 cf Isa 9:6, 44:6; 48:12) . He frequently equates himself with God by saying things such as “he that hath seen me hath seen the Father” (Jn 14:9; 13:31); and showing how he and the Father did the same works e.g. 14:5-14, so he doesn’t hide his identity. But it was not his mission to bring glory to himself; he was sent to glorify the Father (Jn 17:4-5), and to announce that the kingdom of God had come (Mk 1:15). He came, not as an avenging deity to bring judgment and condemnation on the world (Jn 12:47) – he will be doing that when he returns to earth (Matt 25:31-46) – but to bring salvation and to reconcile God and humanity (2 Cor 5:19).
It is true that Jesus is called a prophet. Moses foretold his coming and said he would be a prophet like himself (Deut 18:15-22). The Jews were expecting this prophet, the Messiah, the son of David, and they thought it might have been John the Baptist; so they asked him “Who art thou?…..Art thou Elias?” (Jn 1:19, 21). The common Jewish people recognised him too: “And the multitude said, This is Jesus the prophet of Nazareth of Galilee” (Matt 21:11). When Peter was speaking to the Jews after Jesus had ascended to heaven, he confirmed that Jesus was the prophet foretold by Moses (Acts 3:22). And yet Jesus was much more than a prophet, as John tells us throughout his writings.
The Word Was God
“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. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men”. These are John’s opening words to his gospel. He doesn’t waste time in getting to the point, nor does he mince his words. Not only was “the Word” God; we’re also told that the Word was with God i.e. here is John’s introduction not only to Jesus, but also intimation of the Trinity. There is also a similar, confirming, statement in Hebrews where we read “But unto the Son he (God) saith, Thy throne, O God, is for ever….therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb 1:8-9). But the full revelation and unequivocal declaration of the Trinity is stated by John himself: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” (1 Jn 5:7 KJV).
And just as John sets these words (1:1-3) at the beginning of his gospel, he connects them with God and his creative acts in Genesis 1:1: “In the beginning God created the heaven and the earth”. Furthermore, the writer of Hebrews does the same: “And, Thou, Lord, in the beginning, hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Heb 1:10-13).
So we see that John didn’t invent the idea that Jesus is God, and second Person of the Trinity; it is also clearly stated elsewhere in the New Testament, and has its foundation in the Old Testament, as John and the writer of Hebrews show.
And just to make sure that we don’t confuse “the Word” with somebody other than Jesus, John assures us, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (Jn 1:14; 1 Jn 1:1-4; see also 1 Tim 3:16)). He reiterates the deity of Jesus the Son, Jesus the Word, by declaring “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jn 1:18). Yet again, in his first letter he says of Jesus: “This is the true God, and eternal life” (1 Jn 5:20).
Jesus Claims Equality with God
In the passage of the burning bush, the first description of the speaker of the voice emanating from the flames was “the angel of the LORD” (Ex 3:2). Then, in verse 4, he is identified as Jehovah (the LORD), and God. Again, in verse 6, we read, “Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God” (Ex 3:6). And when Moses asked God his name, he said, “I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Ex 3:14). This was none other than Jehovah.
It was Jehovah, the speaker from the burning bush, who went before the children of Israel as a pillar of cloud by day and a pillar of fire by night when they were leaving Egypt (Ex 13:21-22); it was Jehovah who dried up the Red Sea so that Israel could cross, and destroyed Pharaoh and his army as they tried to follow them (Ex 14:1-31); it was Jehovah who led Israel through the wilderness in the books of Exodus, Numbers and Deuteronomy; and it was Jehovah who, during this time, gave them manna to eat (Ex 16:14-26 cf Ps 78:25 where it is called “angels’ food”), and “spiritual” water to drink (Num 20:2-13).
And so it was no accident that Jesus claimed the very name of God for himself – he knew exactly what he was saying to the Jews with whom he was disputing, and exactly what it implied. John writes: “Your father Abraham rejoiced to see my day: and he saw it and was glad. Then the Jews said 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. Then they took up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by” (Jn 8:56-59).
This was no bluff to protect himself from the malice and wrath of the Jews. Jesus had already experienced their outrage and furious anger when he told them that God was his Father – a claim to deity; so he knew what their response would be when he claimed the name of Jehovah by saying of himself, “I am”. The earlier incident occurred after Jesus had healed a man on the Sabbath day. John describes that occasion: “But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but also said that God was his Father, making himself equal with God” (Jn 5:17-18).
And on a third occasion, he again claims deity. John relates it for us: “I am the good shepherd….My sheep hear my voice, and I know them, and they follow me: My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of these works do ye 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 God” (Jn 10:11, 27-33).
Jesus’ twice claims deity in this passage. The first claim is that he calls himself “the good shepherd”, thus identifying and equating himself with, and claiming to be the Messiah who was now come. In these claims, he alludes to Ezekiel 34 where God rebukes the Israelite leaders, whom he calls “the shepherds of Israel”, in reality false shepherds, for abusing the people of Israel, God’s people, and robbing and exploiting them (Ezek 34:1-10). And he describes himself as the shepherd of Israel, caring for his flocks and herds, and pronouncing judgement on the false shepherds (Ezek 34:11-22 cf Jn 10:1, 5, 8, 10, 12-13; see also Isa 40:10-11). And then tells how he will set up “one shepherd over them, even my servant David: he shall feed them, and he shall be their shepherd” (Ezek 34:23).
In the second of the two claims to equality with God in this passage and therefore deity, he says “I and my Father are one”. This outraged the Jews and they tried – again – to kill him for blasphemy.
And when we read of the resurrected Jesus in heaven, he speaks as God himself, once again taking to himself the names and titles of Jehovah: “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” (Rev 1:8); and: “I am Alpha and Omega, the first and the last” (Rev 1:11). And when he appeared to John, the description of him is the same as the vision of God seen by Daniel (Dan 10:4-9); and when John fell at his feet as dead, as did Daniel when he saw the same God, Jesus assured him, saying, “Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold I am alive for evermore, Amen: and have the keys of hell and of death” (Rev 1:17-18). These titles are those by which Jehovah refers to himself (Ezek 1:26; Isa 41:4; 44:6; 48:12). And Jesus unashamedly takes them to himself.
Jesus in the Trinity
“This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one” (1 Jn 5:6-8).
As can be seen in the above verses, this passage clearly and unequivocally declares and describes the Trinitarian nature of the Godhead, and is the only passage in the whole Bible which does so. In making this clear statement of the unity in trinity of the Godhead, it necessarily implies the deity of Jesus. In his gospel, John declares that “the Word was with God, and the Word was God” (Jn 1:1). In so doing, he reveals that the Godhead consists of more than one Person. In this passage, the Johannine Comma (a technical name for it), John gives us further and final revelation, that the Godhead consists of three Divine Persons, the Father, the Word and the Holy Ghost, and that they are One. Therefore we are able to speak of God the Father, God the Son and God the Holy Spirit; this is a correct statement based on these verses even though it is not stated in this way in scripture, and it makes clear which Divine Person we are speaking of.
Although there are other passages in the New Testament which bible-believing Christians use for their proof that God is triune in nature, they do not state the Trinitarian nature of God unequivocally, thus leaving room for other interpretation. Being the only verse which states the Trinity so clearly, its absence by omission allows a question mark to hover over the doctrine of the Trinity. It is the verse upon which the other Trinitarian verses depend for clear definition of the doctrine. Its presence in the bible stops all denial of Jesus’ divinity dead in its tracks; it stands as a mighty colossus astride the path of unbelief and false teaching. Every single verse which is presented as proof against Jesus’ divinity, or proof that he had a beginning etc. is dashed to pieces against this immovable rock. As long as 1 John 5:7 is in the bible, the doctrine of the Trinity is invulnerable to any attack.
But so effective has been the strategy, instigated by Satan, to remove it from the texts that today hardly a Reformed, Evangelical, or Fundamentalist scholar, theologian, or pastor (all supposedly the bible’s friends) believes that the Johannine Comma has a right to be there. And this success was achieved by corrupting the text early in its history. And now, the Johannine Comma, that wonderful, that beautiful, that uncompromising declaration of the Holy Trinity, is missing from every Greek manuscript except four, all of which are very late, and every English bible except the KJV.
One speculative reason there are no early copies of a Greek text which has the Johannine Comma would have to be that the verse was removed from the text at a very early date. This would mean fewer copies to tamper with and which were closer together geographically. John wrote his letters at the time of early heresies such as proto-Gnosticism, Docetism, Cerinthianism, and the Ebionites; in his second letter, he writes, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed” (2 Jn 9-10). So even at this seminal period there were enemies of the Gospel and false teachers, none of whom believed in the deity of the Son; and any of them would have taken the opportunity if it was presented to change the text of scripture.
F. H. A. Scrivener writes, “It is no less true to fact than paradoxical in sound, that the worst corruptions to which the New Testament has ever been subjected originated within a hundred years after it was composed; and that Irenaeus and the African Fathers, and the whole Western, with a portion of the Syrian Church, used manuscripts far inferior to those employed by Stunica, Erasmus or Stephens thirteen centuries later when moulding the Textus Receptus” (Trinitarian Bible Society booklet quoting Scrivener, p 8; emphases mine).
Providentially, however, the fact is that some manuscripts which contain 1 John 5:7 escaped the vandalism of unbelievers because we find the verse in many Latin copies. For example, Cyprian (200-268), Bishop of Carthage, in discussing the unity of the Church, uses the divine unity of the Trinity as an example of unity, and quotes from two scripture passages: “The Lord says, ‘I and the Father are one;’ and again it is written of the Father, and of the Son, and of the Holy Spirit, ‘And these three are one’” (Cyprian p. 423). The latter is from 1 John 5:7. For Cyprian to have used these words he clearly had the complete verse in his copy of scripture, and quoted it directly or from memory. One obvious inference from this is that the Latin manuscript from which he quoted was a copy of an even earlier manuscript. For it to have been copied and reach Cyprian in Africa from wherever the apostle John wrote it would have taken some time so it is at least possible, even likely, that it originated in the 2nd century from a still earlier or even original Greek manuscript. And Cyprian wrote this at least a hundred years before Codex Vaticanus, that much vaunted “oldest and best” manuscript, supposedly dated 300-325 AD, and which omits 1 John 5:7.
Unbelief in Jesus’ Deity is Damnable
“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God…..He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (Jn 3:18, 36).
There is no excuse – all those who refuse to believe that Jesus is God, be they Muslims, ex-Christians, atheists, Liberals, Higher Critics, Unitarians, cultists, or whoever, will not escape the wrath of God. You can’t “unbelieve” God out of his creation. Denying his existence doesn’t make him go away. Your condemnation already hangs over your head; you are already condemned – it only needs the appointed time until that judgment is executed. Don’t dare close your eyes in death – because as soon as you do, you will fall into the hands of the living God, and this is a fearful thing to happen, as the writer of Hebrews warns (Heb 10:31).
But, as the saying or the song goes, “It isn’t over till it’s over”. Yes, as things stand at this time, if you don’t believe that Jesus is the Son of God, you are condemned. But God “is not willing that any should perish, but that all should come to repentance” (2 Pet 3:9); that’s why he sent Jesus to die in the place of sinners. If you would escape his wrath, he’s provided a way to do so: “…as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up (slain on the cross as a sacrifice for sin): That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn 3:14-16).
Unbelief won’t save you. Ignorance won’t save you. False arguments won’t save you. Defiance of God and mocking him won’t save you. Neither is God is your mate, your buddy, a good bloke who will look smilingly upon you because he’s such a nice guy; he won’t overlook your guilt because you weren’t as bad as some others; he won’t wink at your “smaller sins” because you didn’t murder anyone or rape anyone or rob any banks or hijack a car while the poor woman who owned it was still in it. In fact, he doesn’t even compare you with others – he compares you to his perfect, unbreakable, unrelenting, law; that law, the breaking of which, even the smallest commandment, requires the death penalty and eternal condemnation.
And it’s no good laughing, and saying, “Well, if I go to hell, all my friends will be there too” – What?!! Do you think that will make endless torment any more bearable? Those of your friends who will be there will also be suffering and will be no comfort to you. There is no comfort there; no peace; no respite; it is everlasting absence from the presence of God which is described in the most terrifying manner – fire, darkness, torment, flesh-eating worms – the mind recoils, staggers, when allowed to think for more than a few moments about that terrifying judgment.
If Jesus wasn’t God – if he was just a man, a prophet, as Islam insists; if he is a god but not Jehovah, as Jehovah’s Witnesses proclaim; if he was some superhuman exalted being or glorious angel or demigod, more than man but not quite God – if he was any of these, then God would not condemn you for not believing in him; because Jesus would then be a created being and God does not – would not – condemn you for not believing in him. But Jesus is none of these – he is the living and true God, as I’ve shown here from some of the apostle John’s writings and in many other articles I’ve written for this website. Consequently, to reject him through unbelief, ignorance, or defiance, is to bring the wrath of God upon your soul. And you are already condemned.
So I plead with you to repent and to come to God through Jesus and ask for his forgiveness. Acknowledge his Son and you will have peace with God; you will receive everlasting life; your filthy garments will be replaced with the robe of Christ’s perfect righteousness and consequently you will be able to stand before him, to come boldly into his presence as his beloved child. Your guilt will be lifted from you and cast into the deepest sea, God will come into you and fellowship with you, and you will enjoy him forever. All this and more he promises – and he cannot lie.
Jesus said, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life” (Jn 5:24).
All Scripture references are from the King James Version of the bible