(Gk. plērōma tēs theotētos Col 2:9 [Col 2:9 BYZ]) Strong’s #4138; 2320: The Greek word plērōma indicates “plenitude” and “totality.” The Gnostics used the word to describe the totality of all deities. Both Paul and John used the word to describe Christ, who is the fullness, the plenitude of God, for all the fullness of the Godhead dwells in Him bodily (Col 1:19 [Col 1:19 BYZ] ; Col 2:9 [Col 2:9 BYZ]). Since all of God’s fullness resides in Christ, every spiritual reality is found in Christ. In Him, we lack nothing. The Greek word theotētos for Godhead is used only here in the New Testament and designates the totality of God’s nature and person. All the fullness of the Godhead “dwells” or “permanently resides” in the body of Jesus, the God-man. [1]

In Christ all the fullness of deity lives in bodily form

Jesus Christ was God in a body. This passage describes both Christ’s deity and his humanity. The God-Man was both fully divine and fully human. Deity (theotes) is used to refer to the essence of God as opposed to the attributes (theiotes as in Rom 1:20 [Rom. 1:20 BYZ]) of God. Christ possesses the fullness of the essence of God.

The evidence for the deity of Christ has been affirmed throughout the history of Christianity. Christ has the attributes of deity, performs the actions of deity, is given the titles of deity, and claims deity of himself. In addition, the apostles also claim deity for The Lord Jesus as well.[2]

The Trinity

A proper definition of the Trinity states:

“The Trinity is composed of three united Persons without separate existence—so completely united as to form one God. The divine nature subsists in three distinctions—Father, Son, and Holy Spirit.”

The proper way to designate the Trinity became “one in essence.” The essential oneness of God is linked to Deuteronomy 6:4, “Hear, O Israel! The Lord is our God, the Lord is one (Heb. echad, “compound unity; united one”). This statement stresses not only the uniqueness of God but also the unity of God (cf. also James 2:19). It means all three Persons possess the summation of the divine attributes but yet the essence of God is undivided. Oneness in essence also emphasizes that the three Persons of the Trinity do not act independently of one another. This was a constant theme of Jesus in rebuffing the charges of the Jews (cf. John 5:19; 8:28; 12:49; 14:10).

“In God there are no three individuals alongside of, and separate from, one another, but only personal self-distinctions within the Divine essence.”

This unity within three Persons is seen in Old Testament passages such as Isaiah 48:16 where the Father has sent the Messiah and the Spirit to speak to the restored nation. In Isaiah 61:1 the Father has anointed the Messiah with the Spirit for His mission. These references emphasize both the equality and the unity of the three Persons.

The Father is recognized as authoritative and supreme (1 Cor. 8:6); the Son is also recognized as equal to the Father in every respect (John 5:21–23); the Spirit is likewise recognized as equal to the Father and the Son (cf. Matt. 12:31). (This topic will be developed further under the discussion of the DEITY of Christ and the DEITY of the Holy Spirit.)[3]

C. S. Lewis was correct when he said that the only options available concerning the Person of Christ were: He was a liar, a lunatic, or Lord. Considering the enormous claims that Christ made, it would be impossible simply to designate Him a “good teacher.” He claimed to be much more than a teacher.

The Granville Sharp rule (TSKS construction) states:

If two

(1) singular,
(2) personal,
(3) non-proper nouns (substantives)
(4) of the same case
(5) are connected by καί and
(6) the article precedes the first substantive
and is not repeated before the second substantive, then the second substantive always refers to the same person that is expressed or described by the first substantive.
In other words, if ALL the conditions are met, then the first and second substantives describe the same person.

Note: Many problems arise if ALL limitations are not observed

Christologically Significant Texts

Granville Sharp believed that several christologically significant texts involved the TSKS construction. However, several of these involved dubious textual variants (e.g., Acts 20:28; Jude 4), and others had proper names (Eph 5:5; 2 Thess 1:12; 1 Tim 5:21; 2 Tim 4:1).

This leaves two passages, Titus 2:13 and 2 Pet 1:1.

(Titus 2:13 BYZ) τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

our great God and Savior, Jesus Christ

It has frequently been alleged that θεός is a proper name and, hence, that Sharp’s rule cannot apply to constructions in which it is employed. We have already argued that θεός is not a proper name in Greek. We simply wish to point out here that in the TSKS construction θεός is used over a dozen times in the NT (e.g., Luke 20:37; John 20:27; Rom 15:6; 2 Cor 1:3; Gal 1:4; Jas 1:27) and always (if we exclude the christologically significant texts) in reference to one person. This phenomenon is not true of any other proper name in said construction (every instance involving true proper names always points to two individuals). Since that argument carries no weight, there is no good reason to reject Titus 2:13 as an explicit affirmation of the deity of Christ.

(2 Pet 1:1 BYZ) τοῦ θεοῦ ἡμῶν καὶ σωτῆρος, Ἰησοῦ Χριστοῦ

our God and Savior, Jesus Christ

Some grammarians have objected that since ἡμῶν is connected with θεοῦ, two persons are in view. The pronoun seems to “bracket” the noun, effectively isolating the trailing noun. However in 2 Pet 1:11 BYZ (as well as in 2 Pet 2:20 BYZ and 2 Pet 3:18 BYZ), the author writes τοῦ κυρίου ἡμῶν καὶ σωτῆρος, Ἰησοῦ Χριστοῦ, an expression which refers to one person, Jesus Christ: “Why refuse to apply the same rule to 2 Peter 1:1, that all admit … to be true of 2 Peter 1:11 [not to mention 2:20 and 3:18]?” Further, more than half of the NT texts that fit Sharp’s rule involve some intervening word between the two substantives. Several of them have an intervening possessive pronoun or other gen. modifier. Yet, in all of these constructions only one person is clearly in view.61 In all such instances the intervening term had no effect on breaking the construction. This being the case, there is no good reason for rejecting 2 Pet 1:1 as an explicit affirmation of the deity of Christ.[4]

The incarnation did not subtract deity; it added humanity.[5]

Evidences of The Deity of The Lord Jesus Christ

Christ Possesses the Attributes of DEITY

1. Eternality (John 8:58; 17:5; Isa. 9:6; Mic. 5:2; Heb 13:8)

2. Omnipresence (Matt. 18:20; 28:20; John 3:13; 1:50)

3. Omniscience (Matt. 16:21; Luke 6:8; John 2:24, 25; 6:64; 21:17)

4. Omnipotence (Matt. 28:18; Mark 5:11–15; Phil. 3:21)

5. Immutability (Heb. 1:10–12; 13:8)

6. All attributes of DEITY belong to Christ (Col. 2:9)

Christ Performs the Work of DEITY

1. Creation (John 1:3, 10; Col. 1:16; Heb. 1:2)

2. Preservation (Col. 1:17; Heb. 1:3)

3. Forgiveness of sins (Mark 2:1–12; Luke 5:24; Col. 3:13)

4. Power to raise the dead (John 5:21; 11:43)

5. Judgment of the world (John 5:22, 27; 2 Cor. 5:10)

Christ Accepted the Worship Due DEITY

1. John 5:23

2. Luke 24:52

Christ is Given the Titles of DEITY

1. Son of God (Matt. 26:63–64; Mark 1:1; John 10:36)

2. Son of man (Dan. 7:13; Mark 2:10)

3. YHWH (Luke 1:76 [compare Mal. 3:1]; Rom. 10:13 [compare Joel 2:32])

4. God (John 1:1, 18; 20:28; Heb. 1:8)

Jesus Claimed to Be God

1. By claiming to be YHWH (Luke 1:76)

2. By accepting worship (Matt. 28; John 9)

3. By identifying himself with God in context of monotheism (John 10:30; 17:5).

4. By explicit claims (John 8:58)

5. By claiming to do what only God can do (John 5:19–27; Matt. 12:5–8)

6. By accepting the titles of DEITY (John 20:28; Matt. 16:16)

The Apostles Claimed that Jesus Is God

Apostolic assertions for Christ’s DEITY can be found in John 1:1; Colossians 1:19; 2:9; Hebrews 1:8, Romans 9:5 and Titus 2:13.

Attributes:

Eternality of Christ

“Jesus said to them, “Truly I tell you, before Abraham was, I am.”” (John 8:58, CSB)

[“God replied to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent me to you.” God also said to Moses, “Say this to the Israelites: The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever; this is how I am to be remembered in every generation.” (Exodus 3:14–15, CSB) ]

“Now, Father, glorify me in your presence with that glory I had with you before the world existed.” (John 17:5, CSB)

“For a child will be born for us, a son will be given to us, and the government will be on his shoulders. He will be named Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” (Isaiah 9:6, CSB)

“Bethlehem Ephrathah, you are small among the clans of Judah; one will come from you to be ruler over Israel for me. His origin is from antiquity, from ancient times.” (Micah 5:2, CSB)

Omnipresence

“For where two or three are gathered together in my name, I am there among them.”” (Matthew 18:20, CSB)

“teaching them to observe everything I have commanded you. And remember, I am with you always, to the end of the age.”” (Matthew 28:20, CSB)

“No one has ascended into heaven except the one who descended from heaven—the Son of Man.” (John 3:13, CSB)

“Jesus responded to him, “Do you believe because I told you I saw you under the fig tree? You will see greater things than this.”” (John 1:50, CSB)

Omniscience

“From then on Jesus began to point out to his disciples that it was necessary for him to go to Jerusalem and suffer many things from the elders, chief priests, and scribes, be killed, and be raised the third day.” (Matthew 16:21, CSB)

“But he knew their thoughts and told the man with the shriveled hand, “Get up and stand here.” So he got up and stood there.” (Luke 6:8, CSB)

“Jesus, however, would not entrust himself to them, since he knew them all” (John 2:24, CSB)

“and because he did not need anyone to testify about man; for he himself knew what was in man.” (John 2:25, CSB)

“But there are some among you who don’t believe.” (For Jesus knew from the beginning those who did not believe and the one who would betray him.)” (John 6:64, CSB)

“He asked him the third time, “Simon, son of John, do you love me?” Peter was grieved that he asked him the third time, “Do you love me?” He said, “Lord, you know everything; you know that I love you.” “Feed my sheep,” Jesus said.” (John 21:17, CSB)

Omnipotence

“Jesus came near and said to them, “All authority has been given to me in heaven and on earth.” (Matthew 28:18, CSB)

“A large herd of pigs was there, feeding on the hillside. The demons begged him, “Send us to the pigs, so that we may enter them.” So he gave them permission, and the unclean spirits came out and entered the pigs. The herd of about two thousand rushed down the steep bank into the sea and drowned there. The men who tended them ran off and reported it in the town and the countryside, and people went to see what had happened. They came to Jesus and saw the man who had been demon-possessed, sitting there, dressed and in his right mind; and they were afraid.” (Mark 5:11–15, CSB)

“He will transform the body of our humble condition into the likeness of his glorious body, by the power that enables him to subject everything to himself.” (Philippians 3:21, CSB)

Immutability

“And: In the beginning, Lord, you established the earth, and the heavens are the works of your hands; they will perish, but you remain. They will all wear out like clothing; you will roll them up like a cloak, and they will be changed like clothing. But you are the same, and your years will never end.” (Hebrews 1:10–12, CSB)

“Jesus Christ is the same yesterday, today, and forever.” (Hebrews 13:8, CSB)

All attributes of DEITY belong to Christ

“For the entire fullness of God’s nature dwells bodily in Christ,” (Colossians 2:9, CSB)

Work:

Creation

“All things were created through him, and apart from him not one thing was created that has been created.” (John 1:3, CSB)

“He was in the world, and the world was created through him, and yet the world did not recognize him.” (John 1:10, CSB)

“For everything was created by him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities— all things have been created through him and for him.” (Colossians 1:16, CSB)

“In these last days, he has spoken to us by his Son. God has appointed him heir of all things and made the universe through him.” (Hebrews 1:2, CSB)

Preservation

“He is before all things, and by him all things hold together.” (Colossians 1:17, CSB)

“The Son is the radiance of God’s glory and the exact expression of his nature, sustaining all things by his powerful word. After making purification for sins, he sat down at the right hand of the Majesty on high.” (Hebrews 1:3, CSB)

Forgiveness of sins

“When he entered Capernaum again after some days, it was reported that he was at home. So many people gathered together that there was no more room, not even in the doorway, and he was speaking the word to them. They came to him bringing a paralytic, carried by four of them. Since they were not able to bring him to Jesus because of the crowd, they removed the roof above him, and after digging through it, they lowered the mat on which the paralytic was lying. Seeing their faith, Jesus told the paralytic, “Son, your sins are forgiven.” But some of the scribes were sitting there, questioning in their hearts: “Why does he speak like this? He’s blaspheming! Who can forgive sins but God alone?” Right away Jesus perceived in his spirit that they were thinking like this within themselves and said to them, “Why are you thinking these things in your hearts? Which is easier: to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat, and walk’? But so that you may know that the Son of Man has authority on earth to forgive sins”—he told the paralytic—“I tell you: get up, take your mat, and go home.” Immediately he got up, took the mat, and went out in front of everyone. As a result, they were all astounded and gave glory to God, saying, “We have never seen anything like this!”” (Mark 2:1–12, CSB)

“But so that you may know that the Son of Man has authority on earth to forgive sins”—he told the paralyzed man, “I tell you: Get up, take your stretcher, and go home.”” (Luke 5:24, CSB)

“bearing with one another and forgiving one another if anyone has a grievance against another. Just as the Lord has forgiven you, so you are also to forgive.” (Colossians 3:13, CSB)

Power to raise the dead

“And just as the Father raises the dead and gives them life, so the Son also gives life to whom he wants.” (John 5:21, CSB)

“After he said this, he shouted with a loud voice, “Lazarus, come out!”” (John 11:43, CSB)

“Then he came up and touched the open coffin, and the pallbearers stopped. And he said, “Young man, I tell you, get up!”” (Luke 7:14, CSB)

Judgment of the world

“The Father, in fact, judges no one but has given all judgment to the Son,” (John 5:22, CSB)

“And he has granted him the right to pass judgment, because he is the Son of Man.” (John 5:27, CSB)

“For we must all appear before the judgment seat of Christ, so that each may be repaid for what he has done in the body, whether good or evil.” (2 Corinthians 5:10, CSB)

Worship:

Accepts Worship

“so that all people may honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent him.” (John 5:23, CSB)

“After worshiping him, they returned to Jerusalem with great joy.” (Luke 24:52, CSB)

Given the Titles:

Son of God

“The angel [Gabriel] replied to her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the holy one to be born will be called the Son of God.” (Luke 1:35, CSB)

“But Jesus kept silent. The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” “You have said it,” Jesus told him. “But I tell you, in the future you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”” (Matthew 26:63–64, CSB)

“The beginning of the gospel of Jesus Christ, the Son of God.” (Mark 1:1, CSB)

“do you say, ‘You are blaspheming’ to the one the Father set apart and sent into the world, because I said: I am the Son of God?” (John 10:36, CSB)

Son of man

“I continued watching in the night visions, and suddenly one like a son of man was coming with the clouds of heaven. He approached the Ancient of Days and was escorted before him.” (Daniel 7:13, CSB)

“But so that you may know that the Son of Man has authority on earth to forgive sins”—he told the paralytic—” (Mark 2:10, CSB)

YHWH

“And you, child, will be called a prophet of the Most High, for you will go before the Lord to prepare his ways,” (Luke 1:76, CSB)

““See, I am going to send my messenger, and he will clear the way before me. Then the Lord you seek will suddenly come to his temple, the Messenger of the covenant you delight in—see, he is coming,” says the Lord of Armies.” (Malachi 3:1, CSB)

“For everyone who calls on the name of the Lord will be saved.” (Romans 10:13, CSB)

“Then everyone who calls on the name of the Lord will be saved, for there will be an escape for those on Mount Zion and in Jerusalem, as the Lord promised, among the survivors the Lord calls.” (Joel 2:32, CSB)

God

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, CSB)

“No one has ever seen God. The one and only Son, who is himself God and is at the Father’s side—he has revealed him.” (John 1:18, CSB)

“Thomas responded to him, “My Lord and my God!”” (John 20:28, CSB)

“but to the Son: Your throne, O God, is forever and ever, and the scepter of your kingdom is a scepter of justice.” (Hebrews 1:8, CSB)

God. In Hebrews 1:8 the writer ascribes Psalm 45:6–7 to Christ. The superscription to the quotation from Psalm 45:6–7 is, “But of the Son He says”; then He quotes the psalm saying, “Thy throne, O God

OT = Psalm 45:6 Elohim [Hebrew lemma:אֱלֹהִים],

Septuagint = Psalm 45:6 Theos [Greek lemma:Θεὸς)

NT = Heb. 1:8 Theos [Greek lemma:Θεὸς]).

God With US:

“Therefore, the Lord himself will give you a sign: See, the virgin will conceive, have a son, and name him Immanuel.” (Isaiah 7:14, CSB)

“It will pour into Judah, flood over it, and sweep through, reaching up to the neck; and its flooded banks will fill your entire land, Immanuel!” (Isaiah 8:8, CSB)

“See, the virgin will become pregnant and give birth to a son, and they will name him Immanuel, which is translated “God is with us.”” (Matthew 1:23, CSB)

Hypostatic Union

The relationship between these two natures in Christ is commonly referred to as the Hypostatic Union.

The orthodox statement of the Hypostatic Union, first set forth by the Council of Chalcedon in AD 451 (a meeting of early Christian leaders to clarify scriptural truth), says:

In agreement, therefore, with the holy fathers, we all unanimously teach harmoniously that we should confess that our Lord Jesus Christ is one and the same Son, the same perfect in Godhead and the same perfect in manhood, truly God and truly man, the same of a rational soul and body, consubstantial with the Father in Godhead, and the same consubstantial with us in manhood, like us in all things except sin; begotten from the Father before the ages as regards His Godhead, in the last days, the same, because of us and because of our salvation begotten from the Virgin Mary, the Theotokos, as regards his manhood; one and the same Christ, Son, Lord, only-begotten, made known in two natures without confusion, without change, without division, without separation, the difference of the natures being by no means removed because of the union, but the property of each nature being preserved, and coalescing in one person (prosopon) and one hypostasis (hupostasis)—not parted or divided into two persons (prosopa), but one and the same Son, only begotten, divine Word, the Lord Jesus Christ, as the prophets of old and Jesus Christ himself have taught us about him, and the creed of our Fathers has handed down (J. N. D. Kelly, Early Christian Doctrines, rev. ed. San Francisco: Harper & Row, Publishers, 1978, 339–40).

Deity in The Revelation

John, who so clearly portrays the humanity of Jesus in his Gospel, was inspired to balance this perspective by presenting a graphic picture of the divine Christ, of Christ as God. We cannot confine this understanding to one section of Revelation, for it pervades the whole book; we therefore do well to conclude this study by summarizing the presentation of Christ’s deistic glory from all of Revelation.

Chapter 1 records a vision of Jesus Christ, identified three times by name (Rev 1:1,2,5), by His attributes, and by His works. This vision is endorsed and ratified by the Father (Rev 1:8) to establish its authority, and then Christ is described by His messianic title (Son of Man—Dan 7:13), thus laying further claim to DEITY. The description of His physical appearance, especially His face shining like the sun (Rev 1:13–16), furthers His claim to DEITY, and this is completed by the symbol of a two-edged sword, which represents divine judgment (Rev 19:15). The claim to have mastery over death and Hades (Rev 1:18) completes the assertion of DEITY for the person of Jesus Christ. The picture that emerges is one which is nowhere as forcibly or graphically presented in the New Testament. There can be no question in the reader’s mind that this Jesus is in every respect God, and no longer human.

Chapters 2–3 present a Jesus Christ who has obvious authority, who is at the same time resurrected, divine, omnipotent, omnipresent, holy, eternal, and a judge.

The third division of Revelation does much to confirm Christ’s DEITY, for chapter 4 plainly portrays God the Father and the worship to which He is entitled, and then Rev 5:1–7 portrays the Father personally handing the scroll which no one has the power to open, to the Lamb (Jesus Christ). This is particularly significant, for, in front of the Father, the worshipers of chapter 4 now confer their worship on the Lamb with no remonstrance from the Father. Clearly and emphatically, the Father recognizes the Lamb as God, and furthermore the Lamb’s omnipotence is established by His ability to break the seals which no one else is able to break. Comparing Rev 4:5 with Rev 5:6 emphasizes the claim to equality with God, for they both reveal that God and the Lamb have the seven spirits of God. The worship scene is repeated in Rev 7:9–17. The next contribution this section makes to the claims of Jesus Christ’s DEITY is the presentation of the Lamb as the Messiah (e.g. Rev 11:15; 14:1–5; 19:6–10) and especially His victory over Satan (Rev 20:1–3), for Satan is everywhere depicted as superior to the angels and inferior only to God (until the God-ordained event of Rev 12:7–12). This division closes with a picture of the Lamb enthroned beside God (Rev 22:1–3).

The epilogue, too, makes a final claim to DEITY for Jesus Rev 22:16-17 stressing His authority, His person, and His vicarious work.

This purpose of revealing the DEITY of Christ is thus seen to permeate the whole book, and no unbiased reader of Revelation can reach any conclusion other than that Christ is God, with the full endorsement and approval of the Father. He has received His throne from the hand of God, unlike Satan who tried to usurp the office. Jesus Christ’s powers and attributes are all those of DEITY. Any doubt of His DEITY must be laid to rest.[6]

Purpose of 1 John: Robertson mentions the view of Westcott, that John wrote his Gospel to prove the deity of our Lord, assuming His humanity, whereas he wrote his first epistle to prove His humanity, assuming His deity.

John was inspired to presenting a graphic picture of the deity of Christ, of Christ as God in Revelation.

Part 1: The Divine Glory of Christ

1. The Eternal Glory of the Divine Word (John 1:1–5)

2. The Glorious Preeminence of Jesus Christ (Col. 1:15–19)

Part 2: The Divine Authority of Christ

3. Christ’s Authority over Satan and Demons (Mark 1:21–28)

4. Christ’s Authority over Sin and Disease (Mark 2:1–12)

5. Christ’s Authority over the Sabbath (Mark 2:23–28)

6. Christ’s Authority over Creation (Matt. 14:22–33)

Part 3: The Divine Claims of Christ

7. Son of Man and Son of God (Matt. 16:13–17)

8. Equal with God (John 5:17–24)

9. One with the Father (John 10:22–42)

10. The Great I AM (Selected Passages from John)

Appendix:

Apostolic Affirmations of the Deity of Christ

The Witness of Thomas (John 20:26–29); The Witness of Paul (Rom. 9:5; Phil. 2:5–6; Col. 1:15; 2:9; Titus 2:13); The Witness of the Author of Hebrews (Heb. 1:2–3, 8); The Witness of Peter (2 Peter 1:1); The Witness of John (1 John 5:20–21; Rev. 1:17–18; 19:11–13¹

Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (Col 2:9). Nashville: T. Nelson Publishers. ↑
Anders, M. (1999). Galatians-Colossians (Vol. 8, pp. 315–316). Nashville, TN: Broadman & Holman Publishers. ↑
Enns, P. P. (1989). The Moody handbook of theology (p. 200). Chicago, IL: Moody Press. ↑
Wallace, D. B. (1996). Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (pp. 276–277). Grand Rapids, MI: Zondervan. ↑
Geisler, N. L. (1999). Limitation of Christ, Theory Of. In Baker encyclopedia of Christian apologetics (p. 425). Grand Rapids, MI: Baker Books. ↑
Mills, M. S. (1998). Revelation: an exegetical study of the Revelation to John (Re 1:19). Dallas: 3E Ministries. ↑

MacArthur, J. (2017). The Deity of Christ. (J. Vincent, Ed.) (p. 7). Chicago, IL; Los Angeles: Moody Publishers; The Master’s Seminary Press.