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The following are quotes added to my Jesus is Jehovah unclassified quotes database in August 2009.
The date format is dd/mm/yy. See copyright conditions at end.
2009: Jan, Feb, Mar, Apr, May, Jun, Jul, Sep, Oct, Nov, Dec.
1/08/2009
"[Rom 9:32-33]. ... Paul now goes to the very root of Israel's failure to attain to righteousness. They stumbled
over-or against-the Stumblingblock. They failed to recognize Christ as their Savior. Of course, as long as
Israel relied on works it could not embrace Christ. It was either the one or the other. It could not be both. For
Jews Christ was a stumblingblock (I Cor. 1:23). To be sure, for many a Gentile too he was foolishness. But on
the whole Jews were far more adamant in their belief that they had found the solution of the problem of
achieving the status of righteousness in God's sight. And their failure humbly to flee to Christ and to
embrace him by faith proved their undoing, spelled their doom. The words quoted by Paul here in verse 33
are a combination of two biblical passages: Isa. 28:16 and 8:14: `Behold, I lay in Zion a tested stone, a
precious cornerstone for a solid foundation. The one who trusts will never be dismayed' (Isa. 28:16). `For
both houses of Israel he will be a stone that causes people to stumble, and a rock that makes them fall' (Isa.
8:14). Skillfully Paul combines the essence of both in his quotation. Even though in Isa. 8:14 it is the Lord of
hosts who is described as being a stone of stumbling, the apostle does not hesitate to apply this passage to
Jesus. Cf. Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; I Peter 2:6-8. Solution: Christ is God!" (Hendriksen,
W., "Romans: Volume 2: Chapters 9-16," New Testament Commentary, The Banner of Truth Trust:
Edinburgh, 1980, pp.334-335)
1/08/2009
"[Rom 9:32] Why did Israel not attain to righteousness? 'Tragically the reply comes: because not from faith
but as by works [they sought after righteousness]. Faith or trust is important 'because of the object
(Christ) believed and trusted. Israel rejected the object. They rejected (or stumbled at) the stone
which causes men to stumble. In the warning note of Isa 8:14, Jehovah is the stone of stumbling to the
majority of those in both houses of Israel. In the NT it is Christ who is the stone of stumbling (here and in I
Pet 2:6-8). 33. Most of Paul's quotation in this verse is from the promise of Isa 28:16. But the apostle takes
the language of warning from Isa 8:14-a stumbling stone and rock of offence -and inserts this warning in
the middle of the positive teaching about the stone in Isa 28:16, and then completes the verse. The last
clause of Rom 9:33-And the one trusting in him will not be disappointed-introduces a ray of light into an
otherwise dark picture. Such a positive response, however, was not that of Israel as a whole, for Israel
stumbled at the stone that God placed in Zion." (Mickelsen, A.B., "Romans," in Pfeiffer, C.F. & Harrison,
E.F., eds., "The Wycliffe Bible Commentary," Oliphants: London, 1962, Reprinted, 1963, pp.1213-1214)
1/08/2009
"[Rom 10] Vs 9-13 elaborate two implications of the nearness of God's word in the gospel. First, because God
has already `done' what is needed to secure righteousness, all that people are required to do is to believe.
Secondly, the gospel is `near' for everybody, not just for the Jews. The mention of both mouth and heart
in Dt. 30:14 leads Paul to develop each of these in vs 9-10. (Since this is the origin for the imagery, we should
not place undue emphasis on oral confession, as if Paul is elevating it to a necessary component of
salvation.) Acknowledging that Jesus is Lord is a component of what Paul clearly wants to highlight:
believing in the heart (see 2:28-29). Faith, not doing the law, brings salvation, and brings it for anyone,
whether Jew or Gentile. Paul proves these points by quoting from Is. 28:16 (11; note that Paul has used this
text earlier in 9:33) and Joel 2:32 (13). Indicative of Paul's very high view of Jesus Christ is the fact that he
applies texts that speak of the LORD God to the Lord Jesus. Note. 33 The fact that Peter also quotes Is.
28:16 and 8:14 together (1 Pet. 2:6, 8) may indicate that they were part of an early Christian collection of
Messianic `proof texts', focused on Christ as the `stone'." (Moo, D.J., "Romans," in Carson, D.A., et al., eds,
"New Bible Commentary," [1953], Inter-Varsity Press, Leicester UK, Fourth Edition, 1997, Reprinted, p.1146.
Emphasis original)
1/08/2009
"The Angel of Yahweh Is God If the Angel of Yahweh in Old Testament times was really God, we would
expect him to make a definite claim to deity and not leave us in the dark about his identity. The Angel
accommodates us in this regard in a famous Old Testament passage. Recall the account of Moses and the
burning bush: `Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led
the flock to the far side of the desert and came to Horeb, the mountain of God. There the angel of the LORD
appeared to him in flames of fire from within a bush' (Exod. 3:1-2a). The Angel then made an astonishing
assertion to Moses: `I am the God of your father, the God of Abraham, the God of Isaac and the God of
Jacob' (v, 6a). Upon hearing the Angel's identity, `Moses hid his face, because he was afraid to look at God'
(v. 6b). His fear was well-founded in view of the Old Testament teaching that no man can see God and live
(Gen. 16:13; 32:30)." (Rhodes, R., "Christ Before the Manger: The Life and Times of the Preincarnate Christ,"
Baker: Grand Rapids MI, 1992, pp.80-81)
1/08/2009
"The purpose of the Angel's appearance to Moses was to commission him to lead the enslaved Hebrews
out of Egypt. During the encounter, Moses expressed a clear recognition of the Angel's deity: `.. . Moses
said to God [the Angel of the Lord], 'Suppose I go to the Israelites and say to them, `The God of your
fathers has sent me to you,' and they ask me, `What is his name?' Then what shall I tell them?' (Exod. 3:13,
insert mine, italics added). The Angel answered with a name that can only be used of God: `God [the Angel
of the Lord] said to Moses, 'I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent
me to you' (v. 14, insert mine). It is hard to conceive of how the Angel could have asserted his deity in any
stronger way. ... the name `I AM' communicates the idea of eternal self-existence." (Rhodes, R., "Christ
Before the Manger: The Life and Times of the Preincarnate Christ," Baker: Grand Rapids MI, 1992, p.81.
Emphasis original)
1/08/2009
"A powerful evidence for the Angel's deity is found in Genesis 22, where we find God instructing Abraham,
`Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as
a burnt offering on one of the mountains I will tell you about' (v. 2). Abraham responded obediently, and
just as he was about to slay Isaac, the Angel of the LORD appeared and said to him: `Do not lay a hand on
the boy.... Do not do anything to him. Now I know that you fear God, because you have not withheld from
me your son, your only son' (v. 12, italics added). Withholding Isaac from the Angel of the Lord and
withholding him from God are seen as identical." (Rhodes, R., "Christ Before the Manger: The Life and
Times of the Preincarnate Christ," Baker: Grand Rapids MI, 1992, p.81. Emphasis original)
1/08/2009
"The Angel's deity was also evident in the encounter Jacob had with him at Bethel. Jacob had fallen asleep
and, in a dream, Yahweh said to him: `I am the LORD, the God of your father Abraham and the God of
Isaac. I will give you and your descendants the land on which you are lying' (Gen. 28:13). Upon awakening,
Jacob named the place Bethel ('house of God') because God had appeared to him there. Jacob also anointed
a pillar and made a solemn vow to God (vv. 18-22). Some time later, the Angel of the Lord appeared to Jacob
and said: `I am the God of Bethel, where you anointed a pillar and where you made a vow to me. Now leave
this land at once and go back to your native land' (31:13). [Reymond, R.L., "Jesus, Divine Messiah: The Old
Testament Witness," 1990, p.3]" (Rhodes, R., "Christ Before the Manger: The Life and Times of the
Preincarnate Christ," Baker: Grand Rapids MI, 1992, pp.81-82. Emphasis original)
1/08/2009
"The Angel's deity was displayed on another occasion when he appeared to an Old Testament couple,
Manoah and his sterile wife, informing them that she would conceive and bear a son (Judg. 13:3f). This son
was to be the infamous Samson. Because of the humanlike appearance of the Angel of Yahweh when he
manifested himself on this particular occasion, Manoah and his wife were initially unaware of his deity.
Manoah therefore asked the Angel to reveal his name (v. 17). The Angel responded, `Why do you ask my
name, seeing it is wonderful?' (v. 18 NASB, italics added). The Hebrew word for `wonderful' means
`surpassing,' `ineffable,' or `beyond human capacity to understand.' [Reymond, R.L., "Jesus, Divine
Messiah: The Old Testament Witness," 1990, p.4] This is the same word used in Isaiah's prophecy of
Christ's future incarnation: `And he will be called `Wonderful Counselor, Mighty God, Everlasting Father,
Prince of Peace' (Isa. 9:6, italics added). After the Angel departed, Manoah was paralyzed with fear: `'We are
doomed to die!' he said to his wife. 'We have seen God' (Judg. 13:22). Manoah, like Moses, was aware of the
Old Testament teaching that no one could see God and live. In any event, they did live and Manoah's
wife later gave birth to Samson, as the Angel had promised." (Rhodes, R., "Christ Before the Manger: The
Life and Times of the Preincarnate Christ," Baker: Grand Rapids MI, 1992, pp.81-82. Emphasis original)
1/08/2009
"Further support for the Angel's deity is found in the several occasions where he displayed the attributes of
deity. For example, going back to the Angel's appearance to Moses in the burning bush, recall that the
Angel said to Moses: `Take off your sandals, for the place where you are standing is holy ground' (Exod.
3:5b). The intrinsic holiness of the Angel required that Moses not defile the surrounding area with his
shoes. [Cole, R.A., "Exodus: An Introduction and Commentary," 1973, p.65] The Angel also demonstrated
that he was omniscient (all-knowing) and omnipotent (all-powerful). These attributes are seen on
several occasions where the Angel made promises by his own authority that only God could make. The
Angel, for example, appeared to Hagar after she had desperately fled into the desert to escape from Sarah
(Abraham's wife) and promised her: `I will so increase your descendants that they will be too numerous to
count' (Gen. 16:10). No ordinary angel could make such a promise, for the promise itself required the exercise
of omniscience and fulfilling the promise would require omnipotence. [Leupold, H.C., "Exposition of
Genesis," Vol. 1, 1980, p.503] It is noteworthy that Hagar expressed an awareness of the Angel's deity, for
she acted genuinely surprised that she was permitted to live after seeing God (v. 13). The Angel made a
similar promise to the patriarch Abraham: `I will surely bless you and make your descendants as numerous
as the stars in the sky and as the sand on the seashore' (Gen. 22:17a). Again, no one but God could make
such a promise. As was true in Hagar's case, the promise itself required the exercise of omniscience and
fulfilling the promise would require omnipotence." (Rhodes, R., "Christ Before the Manger: The Life and
Times of the Preincarnate Christ," Baker: Grand Rapids MI, 1992, pp.82-83. Emphasis original)
1/08/2009
"Aside from the Angel of Yahweh claiming to be God, possessing the attributes of deity, and being
recognized as God, there are additional evidences for the Angel's deity. The Angel had the authority to
forgive sins (Exod. 23:21a), something only God can do. God's name (representing all that God is) was said
to be in the Angel (Exod. 23:21b). `Nothing short of identification [with Yahweh] can be meant by [the fact
that Yahweh's Name is in Him], for it is stated as the ground why sin committed against the Name-bearing
Angel will not be pardoned by Him.' [Vos, G., "Biblical Theology," 1948, p.64] The Angel also received
worship (Josh. 5:14; see also Exod. 3:5), and accepted sacrifices from people (Judg. 13:19-23). Moreover, he
always spoke and acted in his own intrinsic authority (see, for example, Gen. 16:10)." (Rhodes, R., "Christ
Before the Manger: The Life and Times of the Preincarnate Christ," Baker: Grand Rapids MI, 1992, p.83.
Emphasis original)
1/08/2009
"These and other factors leave no doubt that appearances of the Angel of Yahweh in the Old Testament
were, in fact, appearances of God. Despite our certainty on this, however, we have yet to see any indication
about whether the Angel was an appearance of the triune God, or, perhaps, the Father, the Son, or the Holy
Spirit. We will now begin to narrow the field." (Rhodes, R., "Christ Before the Manger: The Life and Times of
the Preincarnate Christ," Baker: Grand Rapids MI, 1992, pp.83-84)
5/08/2009
"[Rom 10:13] In the third verse (13) both our calling on him and his blessing of us are elaborated. To call on
him is, more precisely, to call on the name of the Lord, that is, to appeal to him to save us in accordance
with who he is and what he has done. Everyone who thus calls on him, we are assured, will be saved
(13). In the first place this is a quotation from Joel 2:32. But Peter cited it on the day of Pentecost,
transferring the text from Yahweh to Jesus, [Acts 2:21] which is also what Paul does here. Indeed, this
appeal to Jesus for salvation became so characteristic of Christian people that Paul could describe the
worldwide community as `those everywhere who call on the name of our Lord Jesus Christ'. [1 Cor. 1:2]"
(Stott, J.R.W., "The Message of Romans: God's Good News for the World," The Bible Speaks Today, Inter-
Varsity Press: Leicester UK, 1994, Reprinted, 2002, p.285)
5/08/2009
"There are many ways of defining the terms deity, god, or God. One basic functional definition is
that a deity is an object of prayer. Any being (real or imagined) perceived to have a supernatural or
spiritual nature and to whom devotion is expressed and requests are made is in practical terms one's deity.
The Old Testament everywhere assumes that the Lord God is the only proper object of prayer. He is the one
who answers prayer (Ps. 65:2). Isaiah makes fun of the idolater who makes a god for himself out of a piece of
wood and then `prays to it and says, `Save me, for you are my god!' (Isa. 44:17). They are foolish because, of
course, they are `praying to a god that cannot save' (Isa. 45:20). There is a close, natural link in biblical
thought between prayer and salvation. Prayer is essentially an appeal to one's deity for rescue, deliverance,
or salvation in some situation of need or danger. Only the transcendent, omniscient, omnipotent God can
hear the prayers of all people and respond to them as he chooses. God may choose to answer prayers
through creatures acting as his agents, but that is for him to decide. God is the Savior; God is the one
who answers prayer. He is therefore the only one to whom we should turn in prayer. `Turn to me and be
saved, all the ends of the earth! For I am God, and there is no other.' (Isa. 45:22). Despite the fact that the
Bible recognizes angels as real and powerful supernatural beings, it never reports or in any way encourages
prayer to angels. One does not ask angels for help; rather, one asks God for help, and if he chooses to do so
through angels, that is up to him. They are `sent out' by God `to render service for the sake of those who will
inherit salvation' (Heb. 1:14 NASB)." (Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place:
The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, pp.47-48. Emphasis original)
5/08/2009
"With regard to prayer, then, the Bible is thoroughly monotheistic: it is the Lord, the God of Israel, to whom
human beings must pray. Yet the New Testament frequently presents Jesus, within that monotheistic context, as
appropriately addressed in prayer. According to the book of Acts, believers in Jesus were, indeed, addressing
prayers to him from the very beginning of the Christian movement, just days after his ascension. Luke reports
that before choosing a new apostle to replace Judas Iscariot, the disciples in the Upper Room, `prayed' as
follows: `Lord, you know everyone's heart. Show us which one of these two you have chosen to take the place in
this ministry and apostleship from which Judas turned aside to go to his own place.' (Acts 1:24-25) Luke's word
`prayed' is a form of the verb proseuchomai which was `a religious technical term for talking to a deity in order
to ask for help:' We can be reasonably sure that the `Lord' to whom the disciples prayed was the Lord Jesus, for
three reasons (which are to be considered cumulatively). First, like the other New Testament writers, Luke most
frequently used `Lord' (kurios) to refer to Jesus.' Second, Peter had just referred to `the Lord Jesus' (Acts 1:21)
prior to the group's addressing the `Lord' in prayer. Third, Jesus personally chose the men who served as his
apostles, including Paul and any others chosen after Jesus' resurrection. The verb Luke uses in Acts 1:24 for
`have chosen' (exelexo) is the same verb that appears in another form earlier in the chapter in reference to Jesus
having `chosen' his apostles (exelexato 1:2). In his Gospel, Luke uses another form of the same verb in
reference to Jesus' choosing the twelve apostles (eklexamenos Luke 6:13) and uses the related noun form in
reference to the Lord Jesus' `choice' of Paul as an apostle (ekloges Acts 9:15). Thus, when the disciples
prayed that the `Lord' would show them whom he had `chosen' to be an apostle, we should understand this Lord
to be Jesus himself." (Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity
of Christ," Kregel: Grand Rapids MI, 2007, p.48)
5/08/2009
"As Stephen, the first Christian martyr, was being stoned to death, he prayed to Jesus. He prayed, `Lord Jesus,
receive my spirit:' Then he knelt down and cried out in a loud voice, `Lord, do not hold this sin against them:'
When he had said this, he died. (Acts 7:59-60) The word translated `prayed' in the NRSV (likewise the NIV) is a
form of epikaleo which literally means to `call on' someone. When used in religious contexts of appealing to a
heavenly or supernatural being for help, epikaleo is another technical term for prayer. Thus, it is undeniable
that in this context Stephen was praying to Jesus. The significance of this act of invoking Jesus is only
heightened by the occasion: the heavenly being on whom one calls at the moment of death for spiritual repose is
quite simply one's God. Stephen entrusted the `Lord Jesus' with his spirit. The same writer, Luke, is the only
Gospel writer to report that Jesus had entrusted his spirit to the Father at the moment of his death (Luke 23:46; cf.
Ps. 31:5). Clearly, Luke understands Jesus to be performing a function of deity by receiving Stephen's spirit-and
in this context Stephen's calling on Jesus is as significant an act of prayer as one could imagine. As the late Yale
theologian and historian Jaroslav Pelikan pointed out, `For Stephen to commit his spirit to the Lord Jesus when
the Lord Jesus himself had committed his spirit to the Father was either an act of blatant idolatry or the
acknowledgment of the kurios 'Iesous [Lord Jesus] as the fitting recipient of the dying prayer of Stephen.'
[Pelikan, J..J., "Acts," Brazos Theological Commentary on the Bible," Brazos: Grand Rapids, 2005, p.107]"
(Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel:
Grand Rapids MI, 2007, p.49)
5/08/2009
"The apostle Paul, as a young man named Saul, had stood by and watched in support as Stephen was stoned to
death (Acts 7:58; 8:1). He had heard Stephen `call on' the Lord Jesus to receive his spirit. Saul evidently was
incensed by Stephen's devotion to Jesus and by what Saul considered Stephen's disrespect for the traditions of
the Jews, and he got himself a commission to go to Damascus to arrest Christians there and take them to
Jerusalem. On his way there, the Lord Jesus revealed himself to Saul (Acts 9:1-9). Then the Lord spoke to a
Christian named Ananias in a vision and told him to go and meet Saul. Ananias's response is highly informative:
`He has come here with authority from the chief priests to arrest all who call on your name' (Acts 9:14 NIV).
Stephen's act of `calling on' Jesus, then, was not an isolated occurrence. It was, rather, the practice of all
believers in Jesus (see also v. 21) and appears to have been a focal point for Saul's hostility toward Christians.
Years later, Paul described his conversion and act of commitment to Jesus Christ in baptism as involving `calling
on' the name of Jesus. A certain Ananias ... said, `The God of our ancestors has chosen you to know his will, to
see the Righteous One and to hear his own voice; for you will be his witness to all the world of what you have
seen and heard. And now why do you delay? Get up, be baptized, and have your sins washed away, calling on
his name:' (Acts 22:12, 14-16) In his epistles, the apostle Paul also describes Christians as `those who in every
place call on the name of our Lord Jesus Christ, both their Lord and ours' (1 Cor. 1:2). This statement, written
about A.D. 54 (just over twenty years after Jesus' death), in effect defines believers in Christ (what we would call
Christians) as those who pray to him as Lord (see also Rom. 10:12-14). As R. T. France has pointed out, the
description of Christians as those who call on the name of the Lord Jesus shows that they thought of him not
only as the proper recipient of prayer but also as God himself. `Not only does the phrase in itself indicate that
prayer to Jesus was a normal and distinguishing characteristic of Christians in the 50s, but `to call on the name of
the Lord' is a regular Old Testament formula for worship and prayer offered to God (Gn. 4:26; 13:4; Ps. 105:1; Je.
10:25; Joel 2:32; etc.).' [France, R. T., "The Worship of Jesus: A Neglected Factor in Christological Debate?" in
Rowdon, H.H., ed., "Christ the Lord: Studies in Christology Presented to Donald Guthrie," 1982, p.30]"(Bowman,
R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand
Rapids MI, 2007, pp.49-50)
5/08/2009
"The apostles' prayers to Jesus were not limited to special occasions like baptism or the moment of death
(although those are highly significant). They felt free to pray to Jesus about anything. Paul tells us about an
occasion in which he prayed to Jesus to deliver him from a physical infirmity: `Three times I appealed to the Lord
about this, that it would leave me, but he said to me, "My grace is sufficient for you, for power is made perfect in
weakness,' So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. (2
Cor. 12:8-9). That `the Lord' here is Jesus is, as commentator Murray Harris points out, `scarcely open to
question.' [Harris, M.J., "The Second Epistle to the Corinthians,: A Commentary on the Greek Text," 2005, p.860]
In response to Paul's prayer, the Lord assures him that, by his (the Lord's) grace, Paul's weakness will provide
an opportunity for a greater power to be realized. This promise clearly assumes that the power comes from the
Lord. Paul then expresses gladness in his weaknesses because through them `the power of Christ' is
manifested in his life. The power of the Lord is thus the power of Christ-and since Paul routinely uses both titles
for Jesus, he is quite clearly doing so here as well. Elsewhere, Paul speaks of Christ's `grace' as providing riches
in place of poverty (2 Cor. 8:9), a contrast that parallels the power/weakness contrast (see 2 Cor. 13:4) and
confirms that this understanding of the passage is correct. As Larry Hurtado points out, `Paul's easy recounting
of his prayer actions here suggests that he knew that his readers would be familiar with direct prayer-appeals to
Jesus as a communally accepted feature of Christian devotional practice.' [Hurtado, L.W., "Lord Jesus Christ:
Devotion to Jesus in Earliest Christianity," 2003, p.140]" (Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus
In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, pp.49-50. Emphasis original)
5/08/2009
"According to the Gospel of John, Jesus himself encouraged his earliest followers to pray to him: `Whatever you
ask me in my name, I will do' (John 14:14, authors' translation). It sounds strange to some readers to speak of
praying to Jesus in his own name, but the Greek Old Testament also occasionally speaks this way (e.g., 1 Chron.
16:8, `call on him in his name'; Ps. 54:1, `save me in your name,' translating literally).' Christian readers are more
familiar with the practice of addressing prayer to the Father in the name of Jesus, a practice mentioned elsewhere
in the same section of the Gospel (John 15:16; 16:23-24). It turns out that some Greek manuscripts of the Gospel
of John omit the word `me' (which happens to be spelled the same way in Greek, me) in John 14:14. The best
explanation for this omission is that some copyists indeed thought it odd that Jesus should speak about
addressing prayer to him in his own name, so they omitted me. When modern commentators agree with the
variants that omit the word, this is usually the reason given.' There is not much question that the original
wording of the passage included the word me, because the manuscripts supporting that wording are generally
older, are from a broader range of manuscripts, and are from more diverse geographical origins than those
manuscripts that omit the word. Even if the word `me' were not in the text, John 14:14 would still be speaking
about praying to Jesus. Suppose Jesus said, `Whatever you ask in my name I will do:' The natural inference is
that the person who does what we ask is the person whom we ask. Again, the qualifying phrase `in my
name' has Old Testament precedent. To ask (or do anything) in someone's name means to do it on his authority,
with his backing, in fidelity to that person. Thus, Jesus is saying that whatever we ask, if we ask out of
faithfulness and loyalty to him, he will do it. In context, Jesus is telling his disciples that they may do this after he
has gone to be with the Father in heaven (v.12). Properly understood, then, with or without `me,' Jesus in John
14:14 is inviting us to pray to him. That we may address our prayers to either the Father or the Son is quite
consistent with the immediate context. After all, Jesus has just said, `Whoever has seen me has seen the Father....
Believe me that I am in the Father and the Father is in me' (John 14:9, 11)." (Bowman, R.M., Jr. & Komoszewski,
J.E., "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, pp.51-52.
Emphasis original)
6/08/2009
"Maranatha! We will mention just one more New Testament example of prayer addressed to Jesus. Two
of the books of the New Testament close with a prayer to Jesus as Lord, asking him to come back soon. This
is easily seen in the book of Revelation, which closes as follows: The one who testifies to these things says,
`Surely I am coming soon:' Amen. Come, Lord Jesus! The grace of the Lord Jesus be with all the saints.
Amen. (22:20-21) This appeal to the Lord Jesus to come really expresses the hope of the entire book,--which
is that Jesus will return in glory to bring judgment on the wicked-especially those who persecute the saints-
as well as bring complete salvation for the redeemed. That John addresses the petition to the Lord Jesus
shows just how `Christ-centered' the Christian hope really is. The same prayer was a regular part of Christian
public devotion to Jesus in the early Jewish church. Paul's first epistle to the Corinthians closes as follows:
If anyone does not love the Lord, let him be anathema. Maranatha! The grace of the Lord Jesus be with
you. My love to all of you in Christ Jesus. (16:22-24, authors' translation) In these closing comments, Paul
uses two Aramaic expressions. The first, anathema means `accursed.' The second, maranatha which is
really two words, means, `Our Lord, come!' (or possibly `O Lord, come!'). Some older studies suggested that
maranatha should be translated `Our Lord comes' or the like (construing the expression as maran atha
instead of marana tha), thus avoiding the implication that the early church prayed to the Lord Jesus.' Joseph
A. Fitzmyer has shown, however, from a comparison with some of the Dead Sea Scrolls (from Cave 4 at
Qumran) that maranatha means, `Our Lord, come.' [Fitzmyer, J.A., "New Testament Kyrios and
Maranatha and Their Aramaic Background," in "To Advance the Gospel: New Testament Studies," 1998,
pp.218-35]" (Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity of
Christ," Kregel: Grand Rapids MI, 2007, pp.52-53. Emphasis original)
6/08/2009
"That Paul uses this Aramaic expression in a letter to the Corinthian Christians (most of whom were Gentile
converts and did not speak Aramaic) shows that maranatha was already widely established in Christian
use in the mid-fifties, when Paul wrote the epistle. We see here evidence that the early church viewed Jesus
as far more than a great teacher or prophet. As New Testament scholar Ben Witherington III dryly observes,
`One does not pray to a deceased rabbi or revered master teacher to come.' [Witherington, Ben III, "The
Many Faces of the Christ," 1998, p.75] R. T. France helpfully compares the Corinthian church's familiarity
with maranatha to our easy use of such Hebrew prayers as hosanna and hallelujah. [France, R. T.,
"The Worship of Jesus: A Neglected Factor in Christological Debate?" in Rowdon, H.H., ed., "Christ the
Lord: Studies in Christology Presented to Donald Guthrie," 1982, p.30] Thus, we are looking at an expression
that the early, Aramaic-speaking church was using as a prayer to Jesus-probably in some sort of corporate
Christian worship setting.[Fitzmyer, J.A., "New Testament Kyrios and Maranatha and Their Aramaic
Background," in "To Advance the Gospel: New Testament Studies," 1998, pp.228-229] The epistle of 1
Corinthians, therefore, begins (1:2) and ends (16:22) with indications that the early church prayed to Jesus."
(Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity of Christ,"
Kregel: Grand Rapids MI, 2007, p.53. Emphasis original)
6/08/2009
"The church continued to use maranatha in its public worship, as can be seen from the late first-century
Christian writing known as the Didache (Greek for `Teaching'): `If any one is holy let him come; if any one is
not, let him repent. Maranatha. Amen' (Didache 10:6). The invitation to `come' echoes the invitation to
salvation at the end of the book of Revelation: The Spirit and the bride say, `Come:' And let everyone who
hears say, `Come:' And let everyone who is thirsty come. Let anyone who wishes take the water of life as a
gift. (22:17) Shortly after this invitation, John asks Jesus to `come,' bringing the full realization of that
salvation: `Come, Lord Jesus!' (v. 20). These close parallels between Revelation and the Didache 19 confirm
that maranatha is a prayer to Jesus asking him to come soon." (Bowman, R.M., Jr. & Komoszewski, J.E.,
"Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, p.53)
8/08/2009
"61... 'ehad ... one, same, single, first, each, once, fem. 'ahat ...This word occurs 960 times as a noun,
adjective, or adverb, as a cardinal or ordinal number, often used in a distributive sense. It is closely
identified with yahad `to be united' and with ro'sh `first, head,' especially in connection with the `first
day' of the month (Gen 8:13). It stresses unity while recognizing diversity within that oneness. 'ehad can
refer to a certain individual (Jud 13:2) or a single blessing (Gen 27:38) ... Sometimes the phrase `as one man'
can mean all at once' (Num 14:15) ... Zephaniah's mention of people serving God `with one shoulder' (3:9)
likely means `shoulder to shoulder,' solidly united. Likewise in Ex 24:3 `with one voice' expresses that all
Israel was involved in entering into the Covenant with Yahweh. The concept of unity is related to the
tabernacle, whose curtains are fastened together to form one unit (Ex 26:6, 11; 36:13). Adam and Eve are
described as `one flesh' (Gen 2:24), which includes more than sexual unity. In Gen 34:16 the men of Shechem
suggest intermarriage with Jacob's children in order to become `one people.' Later, Ezekiel predicted that the
fragmented nation of Israel would someday be reunited, as he symbolically joined two sticks (37:17). Once
again Judah and Ephraim would be one nation with one king (37:22) ... Diversity within unity is also seen
from the fact that 'ehad has a plural form, 'ahadim. It is translated `a few days' in Gen 27:44; 29:20, and
Dan 11:20 ... In the famous Shema of Deut 6:4, `Hear, O Israel ... the LORD is one,' the question of diversity
within unity has theological implications. Some scholars have felt that, though `one' is singular, the usage of
the word allows for the doctrine of the Trinity. While it is true that this doctrine is foreshadowed in the OT,
the verse concentrates on the fact that there is one God and that Israel owes its exclusive loyalty to him
(Deut 5:9; 6:5). The NT also is strictly monotheistic while at the same time teaching diversity within the unity
(Jas 2:19; 1 Cor 8:5-6) ... The lexical and syntactical difficulties of Deut 6:4 can be seen in the many
translations offered for it in the NIV. The option `the LORD is our God, the LORD alone' has in its favor both
the broad context of the book and the immediate context. Deuteronomy 6:4 serves as an introduction to
motivate Israel to keep the command `to love (the LORD)' (v. 5). The notion that the LORD is Israel's only
God suits this command admirably (cf. Song 6:8f). Moreover, these two notions, the LORD'S unique relation
to Israel and Israel's obligation to love him, are central to the concern of Moses' addresses in the book (cf.
Deut 5:9f.; 7:9; 10:14ff., 20f., 13:6; 30:20; 32:12). Finally Zechariah employs the text with this meaning and
applies it universally with reference to the eschaton: `The LORD will be king over all the earth; in that day
the LORD will be (the only) one, and His name (the only) one' (14:9 NASB). In Job 31:15 and Mal 2:10 the
word is used to denote that one and the same God created all men." (Wolf, H., "'ehad," in Harris, R.L.,
Archer, G.L. & Waltke, B.K., eds, "Theological Wordbook of the Old Testament," Moody Press: Chicago IL,
1980, Twelfth printing, 1992, Vol. I, p.30)
8/08/2009
"Consequently, Paul moves easily into a complete linguistic identification of Christ with Yahweh. If Yahweh
is our sanctifier (Ex. 31:13), is omnipresent (Ps. 139:7-10), is our peace (Judg. 6:24), is our righteousness (Jer.
23:6), is our victory (Ex. 17:8-16), and is our healer (Ex. 15:26), then so is Christ all of these things (1 Cor. 1:30;
Col. 1:27; Eph. 2:14). If the gospel is God's (1 Thess. 2:2, 6-9; Gal. 3:8), then that same gospel is also Christ's
(1 Thess. 3:2; Gal. 1:7). If the church is God's (Gal. 1:13; 1 Cor. 15:9), then that same church is also Christ's
(Rom. 16:16). God's Kingdom (1 Thess. 2:12) is Christ's (Eph. 5:5); God's love (Eph. 1:3-5) is Christ's (Rom. 8:35);
God's Word (Col. 1:25; 1 Thess. 2:13) is Christ's (1 Thess. 1:8; 4:15); God's Spirit (1 Thess. 4:8) is Christ's (Phil. 1:19);
God's peace (Gal. 5:22; Phil. 4:9) is Christ's (Col. 3:15; cf Col. 1:2; Phil. 1:2; 4:7); God's `Day' of judgment (Isa. 13:6)
is Christ's `Day' of judgment (Phil. 1:6, 10; 2:16; 1 Cor. 1:8); God's grace (Eph. 2:8, 9; Col. 1:6; Gal. 1:15) is Christ's
grace (1 Thess. 5:28; Gal. 1:6; 6:18); God's salvation (Col. 1:13) is Christ's salvation (1 Thess. 1:10); and God's
will (Eph. 1:11; 1 Thess. 4:3; Gal. 1:4) is Christ's will (Eph. 5:17; cf. 1 Thess. 5:18). So it is no surprise to hear Paul
say that he is both God's slave (Rom. 1:9) and Christ's (Rom. 1:1; Gal. 1:10), that he lives for that glory which is
both God's (Rom. 5:2; Gal. 1:24) and Christ's (2 Cor. 8:19, 23; cf. 2 Cor. 4:6), that his faith is in God (1 Thess. 1:8, 9;
Rom. 4:1-5) and in Christ Jesus (Gal. 3:22), and that to know God, which is salvation (Gal. 4:8; 1 Thess. 4:5), is to
know Christ (2 Cor. 4:6)." (Wells, D.F., 1992, "The Person of Christ: A Biblical and Historical Analysis of the
Incarnation," Bible Scholar Books: Alliance OH, pp.64-65).
9/08/2009
"Judge Jesus To say that Jesus Christ will decide who enjoys eternal life and who suffers eternal condemnation
is to say that he will be the eternal judge of all humanity. This is precisely what the New Testament says. Jesus
as judge is, in fact, a rather common portrayal of him in Scripture. The prevailing view of the Old Testament is, of
course, that God is the ultimate judge of all human beings. Abraham, the original patriarch, recognized the Lord
God as `the judge of all the earth' (Gen 18:25). The Psalms repeatedly affirm that God is the judge (Pss. 7:11; 50:6;
75:7). The New Testament teaches that Jesus will be that Judge. After stating that he gives life to whomever he
wishes, Jesus asserts, `The Father judges no one but has given all judgment to the Son, so that all may honor the
Son just as they honor the Father' (John 5:22-23). Note what Jesus does not say: that the Father has merely
delegated all judgment to the Son, but still expects us to honor the Father in ways that we should not honor the
Son. To the contrary, the Father has deferred all judgment to the Son precisely so that all may honor the Son just
as they properly honor the Father! When we stand before Jesus Christ on Judgment Day, we will not be able to
appeal his decisions to his Father in the hope of getting a more lenient sentence. (Were anyone actually to try
this, Jesus presumably would respond in the same words he spoke in John 14:9: `Whoever has seen me has seen
the Father'!) Jesus' sentence will be final." (Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His Place:
The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, p.229. Emphasis original)
9/08/2009
"New Testament affirmations of Jesus as the eschatological judge not only assign him that role but often do so
(once again) in language that appears to be deliberately echoing Old Testament affirmations about the Lord God.
Here are just a few examples: o At the end of his speech in Athens, Paul warns that God `has fixed a day on which
he will have the world judged in righteousness by a man whom he has appointed' (Act 17:31). This statement
recalls the psalmist's declaration that the Lord `is coming, for he is coming to judge the earth. He will judge the
world with righteousness, and the peoples with his truth' (Psa 96:13)." (Bowman, R.M., Jr. & Komoszewski, J.E.,
"Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, pp.229-230)
9/08/2009
"o Paul told the Corinthians not to pass judgment on Christ's servants `before the Lord comes, who will bring to
light the things now hidden in darkness and will disclose the purposes of the heart' (1 Cor. 4:5). The reference to
the Lord coming in judgment recalls Psalm 96:13, and Paul's affirmation that the Lord Jesus will expose what is in
people's hearts (cf. Act 1:24) recalls the familiar Old Testament teaching that the Lord God alone knows the hearts
of all people (1 Sam. 16:7;1 Kings 8:39; 1 Chron. 28:9; Psa 139:23-24; Pro 16:2; 17:3; Jer 17:10)." (Bowman, R.M., Jr.
& Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI,
2007, p.230)
9/08/2009
"o The Old Testament frequently speaks of the eschatological Day of judgment (as well as certain historical
judgments on the nations that were precursors to that day) as `the day of the LORD,' that is, the day of YHWH
(Isa 13:6, 9; Eze 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obad. 15; Zeph. 1:7, 14). ... the apostle Paul
frequently referred to the eschatological Day of judgment as the Day of the Lord Jesus Christ (1 Cor. 1:8; 5:5; 2
Cor. 1:14; Phil. 1:6, 10; 2:16; 1 Thess. 5:2; 2 Thess. 2:1-2; 2 Tim. 1:18; cf. 2 Peter 3:8-10,12). The use of such a
familiar Old Testament idiom in reference to the Lord Jesus' exercising the same function of judgment strongly
identifies the Lord Jesus with the Lord YHWH." (Bowman, R.M., Jr. & Komoszewski, J.E., "Putting Jesus In His
Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, 2007, p.230)
9/08/2009
"o Jesus warns the church at Thyatira that he is going to bring disciplinary judgment on those who are
compromising the faith, `and all the churches shall know that I am He who searches the minds and hearts. And I
will give to each one of you according to your works' (Rev 2:23 NKJV). The Old Testament, however, teaches
that `the righteous God tests the hearts and minds' (Psa 7:9 NKJV; cf. Pro 24:12a; Jer 11:20) and that the Lord God
`will recompense every one according to his works' (Psa 62:12 LXX; Pro 24:12b). Yet, Jesus himself claimed that
he will perform this judgment according to each person's works (Mat 16:27). Paul, too, alludes to the same Old
Testament texts when he writes, `For all of us must appear before the judgment seat of Christ, so that each may
receive recompense for what has been done in the body, whether good or evil' (2 Cor. 5:10)." (Bowman, R.M., Jr.
& Komoszewski, J.E., "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI,
2007, pp.230-231)
12/08/2009
"Let us now look more closely at the uses of the Kyrios title in Paul's letters. We look first at the referents to
whom the title is applied. In the seven undisputed Pauline epistles there are just over 200 occurrences of
Kyrios, in about 180 of which Paul applies the term to Jesus (the proportion is about the same if we include the
uses in the disputed Pauline letters). Clearly, Kyrios characteristically functions in Paul's letters as a
christological term. But that makes it all the more important to note that Paul also refers to God as Kyrios. The
certain passages where Paul does this are citations of the Old Testament, and Kyrios is there the
translation/substitute for Yahweh: Romans 4:8 (Ps. 32:1-2), Romans 9:28-29 (Isa. 28:22; 1:9), Romans 10:16 (Isa.
53:1), Romans 11:34 (Isa. 40:13), Romans 15:11 (Ps. 117:1), 1 Corinthians 3:20 (Ps. 94:11), 2 Corinthians 6:17-18 (Isa.
52:11; 2 Sam. 7:14)." (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans:
Grand Rapids MI, 2005, pp.111-112)
12/08/2009
"Even clearer as evidence that Kyrios was a part of Paul's own vocabulary for God are the several other
citations of the Old Testament where Paul supplies an explicit reference to God as Kyrios for which there is no
direct equivalent in the Old Testament passages: Romans 11:3 (1 Kings 19:10), Romans 12:19 (Deut. 32:35), 1
Corinthians 14:21 (Isa. 28:11). All these passages show that in Paul's inherited religious vocabulary the term
Kyrios could serve to designate God, and functioned as a Greek substitute for God's name." (Hurtado, L.W.,
"Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, p.112)
12/08/2009
"So it is remarkable that, in other citations of Old Testament passages which originally have to do with God, Paul
applies the passages to Jesus, making him the Kyrios: Romans 10:13 (Joel 2:32), 1 Corinthians 1:31 (Jer. 9:23-
24), 1 Corinthians 10:26 (Ps. 24:1), 2 Corinthians 10:17 (Jer. 9:23-24). In two other places it is more difficult to be
certain whether it is God or Jesus to whom Paul applies the Old Testament citations: Romans 14:11 (Isa. 45:23)
and 1 Corinthians 2:16 (Isa. 40:13) .There are also a number of cases where Paul alludes to Old Testament
passages that mention Yahweh as the Kyrios and Paul clearly makes Jesus the referent: 1 Corinthians 10:21
(Mal. 1:7,12), 1 Corinthians 10:22 (Deut 32:21), 2 Corinthians 3:16 (Exod. 34:34); 1 Thessalonians 3:13 (Zech. 14:5).
1 Thessalonians 4:6 (Ps. 94:2). But the most striking example of this is surely Philippians 2:10-11, which
appropriates Isaiah 45:23-25 (originally proclaiming a universal submission to God) to portray the eschatological
acclamation of Jesus as Kyrios `to the glory of God the Father.'" (Hurtado, L.W., "Lord Jesus Christ: Devotion
to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, p.112)
12/08/2009
"These applications of Old Testament Kyrios passages to Jesus connote and presuppose the conviction that
in some profound way he is directly and uniquely associated with God. For example, in Philippians 2:9-11 Jesus'
status is bestowed by God, who has exalted Jesus and given him `the name above every name:' The creative
understanding of Isaiah 45:23 in these verses as predicting a universal acknowledgment of Jesus as Kyrios
shows that being given this title must be the Greek equivalent of bearing the Old Testament name of God. We
must note that Philippians 2:6-11 is widely thought to be Paul's adaptation of a christological hymn that likely
originated much earlier than the epistle in which it is preserved, and that Paul shows no need to explain or justify
its christological content. Once again, this means that Paul here is ne christological innovator, at least as far as
the contents of this passage and the devotional practice it reflects are concerned. Instead the passage gives us
valuable historical evidence of devotion to Jesus that was so familiar that Paul could use this fascinating
christological recitation as a basis for making his real point here, which is to call for appropriate Christian ethical
behavior." (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand
Rapids MI, 2005, pp.112-113)
12/08/2009
"In 2 Corinthians 3:15-18 Paul's statement that `when one turns to the Lord the veil is lifted' (v. 16) applies to
Christ, the phrasing adapted from Exodus 34:34 (where God is clearly the Kyrios before whom Moses takes off
his veil). Paul goes on to link Christ with the divine Spirit (vv. 17-18), and refers to him as the agent of
transforming glory (doxa = Heb. kavod, one of the most important attributes of God in the Old Testament,
borne here by Christ) and as the divine image (eikon, 4:4) proclaimed as the Kyrios (4:5), in whose face the
glory of God shines forth (4:6)." (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity,"
Eerdmans: Grand Rapids MI, 2005, p.113)
12/08/2009
"Additional important evidence that Paul's references to Jesus as the Kyrios involve a direct association of
him with God is found in the several passages where Paul appropriates the Old Testament theme of `the day of
the Lord ;Yahweh]' to refer to the eschatological victory of Christ (e.g., 1 Thess. 5:2; 1 Cor. 5:5; 2 Thess. 2:2),
even modifying the phrase to identify Jesus explicitly as the Kyrios (1 Cor. 1:8; 2 Cor. 1:14). Larry Kreitzer
focused on the close association of Christ with God reflected in Paul's use of Kyrios to designate Christ acting
in the role of God in these passages, and Kreitzer rightly described a `conceptual overlap between God and
Christ' in Paul." (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand
Rapids MI, 2005, p.113)
12/08/2009
"In another set of Pauline passages we have Kyrios applied to Jesus in expressions that are commonly
recognized as having originated as acclamations of Jesus in early Christian worship. 1 Corinthians 12:3
refers to the acclamation formula Kyrios Iesous ('Lord Jesus,' or `Jesus is Lord') as prompted by the Holy
Spirit. Romans 10:9-10 is another reference to this early liturgical acclamation of Jesus as `Lord,' here
connected to faith in his resurrection, which shows that Jesus' resurrection continued to be regarded as the
historic basis and demonstration of his exaltation (as reflected also in Rom. 1:3-4). In Philippians 2:9-11 we
have a slightly fuller acclamation, Kyrios Iesous Christos ('Jesus Christ is Lord,' or `Lord Jesus Christ').
Though the passage projects this universal acclamation as the divine purpose for the future, the phrase also
echoes early Christian devotional practice. As already indicated, Philippians 2:6-11 is commonly
understood as derived from early Christian worship; the acclamation of Jesus in early Christian worship
settings was intended as an anticipation of this universal recognition of him as Kyrios." (Hurtado, L.W.,
"Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, pp.113-
114)
12/08/2009
"We should also note 1 Corinthians 8:5-6, where there is another indication of the liturgical acclamation of
Jesus as Kyrios, and the close association of him with God in devotional practice. Here, in explicit
contrast to the worship practices of the polytheistic environment, Paul affirms a two-part exclusivistic
confession of `one God [heis Theos] the Father' and `one Lord [heis Kyrios] Jesus Christ' (the latter
phrase resembling the longer, sonorous wording of the acclamation in Phil. 2:11). In this astonishingly bold
association of Jesus with God, Paul adapts wording from the traditional Jewish confession of God's
uniqueness, known as the Shema, from Deuteronomy 6:4, `Hear, O Israel: The Lord our God is one Lord'
(Kyrios heis estin [LXX], translating Heb. Yahweh 'echad). This adaptation of the Shema may be
Paul's own creative formulation here, but, as we have seen, the acclamation of Jesus as `Lord' obviously had
long been a traditional feature of Christian devotional practice in Pauline Christianity and in other Christian
circles as well, in both Greek and Aramaic." (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in
Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, p.114)
12/08/2009
"In addition to the types of uses of Kyrios already mentioned, there are about 170 cases where the term is
applied to Jesus in several somewhat formulaic expressions. In sociolinguistic perspective these are
routinizations in the religious discourse of early Christians, which shows how thoroughly familiar it was to
use Kyrios as a christological title. In about 65 cases Kyrios is used with other christological terms:
`Jesus Christ our Lord' (e.g., Rom. 1:4; 5:21), `Our Lord Jesus Christ' (e.g., Rom. 5:1, 11; 16:20; Gal. 6:18),
`the Lord Jesus Christ' (e.g., 2 Cor. 13:13), and `the Lord Jesus' (e.g., Rom. 14:14; 1 Cor. 11:23). In mans
cases these constructions appear in the openings and closings of Paul's letters. where scholars have
identified Paul's use of greeting and benediction formulas from early Christian worship settings. These
phrases are thus evidence of the devotional expressions characteristic of Christian worship in which Jesus
was routinely referred to as `Lord:'" (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest
Christianity," Eerdmans: Grand Rapids MI, 2005, p.114)
12/08/2009
"The most frequently found use of Kyrios in Paul (about 100 times in the undisputed letters) is the
absolute use (with the definite article) to designate Jesus simply as `the Lord' (ho Kyrios; e.g., Rom. 14:6,
8; 16:2, 8,11,12,13; 1 Con 3:5 4:4-5). In these cases it is clear that for Paul and his intended readers, `the
Lord' is sufficient and no further identifying words are needed. As noted earlier, the absolute use of
Kyrios had its precedents and equivalents in Hebrew (Adonay) and Aramaic (Maryah) references to
God, and in Aramaic-speaking Jewish Christian practice where Maryah was also applied to Jesus. This
indicates that Paul must have inherited this christological use of `the Lord' from his Christian predecessors,
and these include Aramaic-speaking as well as Greek-speaking believers." (Hurtado, L.W., "Lord Jesus
Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, pp.114-115)
13/08/2009
"There are three main kinds of contexts and statements in which Kyrios is applied to Jesus. One frequent kind
of context is where Jesus' authoritative status for believers is the focus. Kramer noted that in Paul's letters Jesus
is referred to as Kyrios `most frequently in statements about the practical conduct of the Church or of the
individual.' [Kramer, W., `Christ, Lord, Son of God,' SCM: London, 1966, p.169] As their Kyrios, Jesus claimed
the obedience of believers and defined for them the sphere of their ethical endeavor. A few examples of Pauline
passages will illustrate this. In a larger section on how believers are to treat one another, Romans 14:1 urges
believers who differ over foods and special days to respect one another as servants who are answerable to their
Lord (v. 4). Paul portrays positively believers on both sides of these issues as acting `unto [NRSV, `in honor of']
the Lord [kyrio]' and in thankfulness to God, both those who abstain and those who eat, both those who
observe certain days and those who do not (vv. 5-6). indeed, their living and dying are to be wholly `to/for the
Lord [to kyrio] ` (vv. 7-8), and in the context this Lord is clearly Christ who `died and came to life anew
[ezesen] so that he could be Lord [kyrieuse] of the dead and the living' (v. 9). In 1 Corinthians 6:12-7:40 Paul
deals with several questions about sexual behavior, often referring to Jesus as the Kyrios. Having been
resurrected by God (6:14), `the Lord' is now the one to whom the bodies of Christians belong (6:13) and to whom
they are joined in spirit also (6:17). In answering questions about marriage and singleness, Paul cites a saying of
`the Lord' as a command (7:10-11), as he does elsewhere in this epistle (9:14; 14:37), and he distinguishes between
these sayings of the Lord and his own advice (7:12, 25). Moreover, as in other passages, so here `the Lord' is the
realm of Christian life: believers are called `in the Lord' (7:22), the unmarried are encouraged to devote themselves
`to the Lord' (7:3:2-35), and the widow may remarry only `in the Lord' (7:39, i.e., within the Christian fellowship)."
(Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005,
pp.115-116)
13/08/2009
"The same idea is reflected in Romans 16:2-20, where Paul repeatedly refers to believers as being `in the Lord
[en Kyrio]' as well as `in Christ [en Christo],' meaning that they share in Christian fellowship and service (vv.
2, 8,11-13). By contrast he mentions certain troublesome individuals who `do not serve our Lord Christ' (v. 18).
Elsewhere Paul uses the phrase `the work of the Lord' to designate the activity of promoting the gospel (1 Cor.
15:58; 16:10). Paul portrays his own personal movements in his ministry as dependent upon the will of `the Lord'
(1 Cor. 4:19; 16:7). In 1 Thessalonians 1:6 the believers are praised for being `imitators of us and of the Lord' in
their obedience to the gospel amidst affliction; later in this epistle Paul exhorts the Thessalonians to observe
ethical instructions that he gave them on the authority of `the Lord Jesus' (4:1-2), who will judge their behavior
(4:6)."(Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids
MI, 2005, p.116)
13/08/2009
"A second frequent kind of context where Jesus is referred to as the Kyrios is in eschatological passages. I
have already mentioned the way the Old Testament idea of `the day of the Lord' is applied to the eschatological
return of Jesus. In other passages as well where Paul refers to Jesus' future appearance and victory, he
designates him as Kyrios. For example, in 1 Corinthians 4:1-5 Jesus is `the Lord' who at his coming will judge
Paul and other believers, and in Philippians 4:5 the phrase `the Lord is near' reflects the expectation of Jesus'
eschatological return that was shared by Paul and his converts. In these passages the designation of Jesus as
Kyrios connotes much more than simply `master:' As indicated also in the christological interpretation of the
Old Testament theme of `the day of the Lord,' the returning Jesus was thought of with attributes and functions
that likened him to God. This association of Jesus with God in eschatological hopes has parallels in ancient
Jewish references to principal agents of God's eschatological victory, such as the `Elect One' of 1 Enoch 37-71. It
is, however, rather stunning for early Christian circles to have placed in such a role a near contemporary who had
suffered a disgraceful death and had fallen under the judgment of religious and political authorities."(Hurtado,
L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, p.116)
13/08/2009
"The third kind of context is in statements that stem from and reflect the worship setting. Recall the earlier
observation about the acclamation formulas commonly found in Paul's letters in which Jesus is confessed and
invoked liturgically as the Kyrios, and also the liturgical greetings and benedictions referring to Jesus as
Kyrios which Paul adapted to serve as letter openings and closings. We can illustrate this connection of the
Kyrios title with worship contexts with a couple of representative passages. In 1 Corinthians 11:17-33 Paul
issues directions over proper celebration of the Christian sacred meal, which he refers to as `the Lord's supper'
(kyriakon deipnon, 11:20), just as he refers to `the Lord's cup' and `the Lord's table' in distinguishing this meal
from the cult meals of the pagan gods (11:27; 10:21). Throughout 11:7-33 Jesus is consistently designated
Kyrios (11:23, 26, 27, 32). In the reference to `the Lord's death' in 11:26, where we might expect Paul to use
Christos, the use of Kyrios probably stems from the statement having to do with Jesus' eschatological return
and its use here in the setting of worship. To cite another passage, in 1 Corinthians 5:1-5 Paul instructs the
Corinthian congregation to carry out disciplinary action against a member guilty of -sexual immorality'
(porneia). This is not the sort of action familiar in the experience of most Christians today, and it likely was not
a frequent liturgical action in the first century either. But the action is clearly to be taken in the setting of the
gathered church, where Jesus is characteristically affirmed as Kyrios. We should probably take `in the name of
the Lord Jesus' as describing their assembly (alluding to the liturgical practice of invoking Jesus as Kyrios),
and perhaps also as the spiritual power they are to invoke in handing the offender `over to Satan for the
destruction of his flesh' (v. 5). Moreover, once again, in this passage concerned with a liturgical gathering, we
have a reference to Jesus' eschatological return, `the day of the Lord.'" (Hurtado, L.W., "Lord Jesus Christ:
Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, 2005, pp.116-117)
13/08/2009
"There are thus three main types of Pauline contexts in which Jesus is characteristically referred to as Kyrios:
(1) In hortatory statements and passages Jesus is the Lord/Master whose teaching and example are authoritative
for believers. (2) In references to eschatological expectations, Jesus is designated the Lord who will come again
as agent of God. (3) In formulae and passages reflecting actions of the worship setting, Kyrios designates the
unequaled status given to Jesus by God and is the characteristic title given to Jesus in the worship practices of
early Christian circles. We can identify particular nuances in referring to Jesus as Kyrios in each type of
context, but these connotations were likely all linked in the religious thought and life of the Pauline Christians
and among those earlier Christians with whose beliefs and practices Paul sought to align his converts. We have
noted how references to Jesus as the coming Lord appear in worship contexts where Kyrios also designates
Jesus as recipient of corporate devotion. " (Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest
Christianity," Eerdmans: Grand Rapids MI, 2005, p.117)
14/08/2009
"There is also explicit indication of direct, personal prayer to Jesus in 2 Corinthians 12:8-9, where Paul refers
to his repeated appeals to `the Lord' to remove some affliction. Paul's easy recounting of his prayer actions
here suggests that he knew his readers to be familiar with direct prayer-appeals to Jesus as a communally
accepted feature of Christian devotional practice. In other early Christian writings as well, we have evidence
of prayer to Jesus (e.g., Stephen's dying appeal in Acts 7:59-60). In fact, in apocryphal Christian literature
prayer to Jesus is much more common than in the canonical writings and in other texts that reflect the
liturgical practices promoted in developing orthodox Christianity. Overall, we get the impression of a
remarkably well established pattern of prayer in which Jesus features very prominently, either as recipient or
as unique agent through whom prayer is offered. Moreover, there is simply no analogy in Roman-era Jewish
groups for the characteristic linking of Jesus with God in the prayer practice reflected in Paul's letters."
(Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI,
2005, p.140)
14/08/2009
"Invocation and Confession of Jesus Jesus was also addressed and invoked in other ritual actions of
corporate worship, and these practices also go back to the earliest decades of the Christian movement. The
previously mentioned fragment of Aramaic liturgical invocation preserved in 1 Corinthians 16:22, marana
tha, takes pride of place for the provenance of these practices. Scholars tend to understand the formula as
an imperative/appeal addressed to Jesus, `Our Lord, come!' that arose in the worship gatherings of Aramaic-
speaking Christians and by the date of 1 Corinthians had become such a familiar liturgical expression (even
among Greek-speaking Gentile believers!) that no introduction or translation was required. Whether the
expression is an appeal to Jesus `the Lord' to be present at the worship gathering or for him to come
eschatologically, it is evidence that the invocation of Jesus was a widely known feature of early Christian
worship that clearly began among Aramaic-speaking believers, and already by the 50s had become well
known among Pauline Christians too. That Pauline Christians were not merely taught to invoke Jesus but
were given this Aramaic invocation formula as well reflects a concern to promote a shared liturgical practice
between Paul's Gentile churches and their Aramaic-speaking, Jewish Christian coreligionists and
predecessors in the faith. Once again we have here an unparalleled feature of earliest Christian worship.
Such a corporate cultic appeal to Jesus simply has no analogy as a regular feature of any other known group
connected to the Jewish religious tradition of the time, and it, too, indicates an incorporation of Jesus into
the corporate, public devotional life of early Christians in a way that is otherwise reserved for God."
(Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI,
2005, pp.140-142. Emphasis original)
23/08/2009
"[Rom 15:6] The expression `The God and Father of our Lord Jesus Christ' (cf. II Cor. 1:3; 11:31; Eph. 1:3; I
Peter 1:3) should present no difficulty. The title `God of our Lord Jesus Christ' places the emphasis on
Christ's human nature, and `Father of our Lord Jesus Christ' calls attention to the Son's divine nature, for
not nativistic but trinitarian sonship is referred to here, a kind of sonship in which Christ, by whatever name
he is called, is placed on a par with the Father and the Spirit. For more about this see pp. 253, 254 on 8:9-11;
and p. 315 on 9:5. See also Matt. 27:46 (= Mark 15:34) and John 20:17." (Hendriksen, W., "Romans: Volume 2:
Chapters 9-16," New Testament Commentary, The Banner of Truth Trust: Edinburgh, 1980, pp.473-474.
Emphasis original)
27/08/2009
"[Jas 1:1] James does not claim apostolic authority, although Paul calls him an 'apostle' in Galatians 1:19.
Rather, James chooses to characterize himself simply as a servant of God and of the Lord Jesus Christ. By
calling himself servant (doulos, which could also be translated 'slave'), James shows that he considers his
position to be one of humble service to his master, the Lord Jesus. But there is also a certain authority that
comes from representing so majestic a master. Similarly, in the Old Testament the titles 'servant of God',
'servant of the LORD', 'My servant', etc., are used particularly often of Moses (see Dt. 34:5; Dn. 9:11), David
(Je. 33:21; Ezk. 37:25), Israel (Is. 41:8; passim) and others who are given a particular commission to carry
out on behalf of God. In the New Testament, the title is often given to the apostles and their associates
(Acts 16:17; Rom. 1:1; Gal. 1:10; Phil. 1:1; Col. 4:12; Tit. 1:1; 2 Pet. 1:1; Jude 1). This is the only place in the
New Testament where an individual is called a servant of God and of the Lord Jesus Christ. Some think that
'Christ' is not used as a title here, but is almost a proper name. But it is more likely that James intends both
qualifications of Jesus to carry theological weight: Jesus is both the promised Messiah of Israel and the
Lord to whom service is due. Interestingly, the only other time James refers to Jesus, he describes him with
the same two titles (2:1)." (Moo, D.J., "The Letter of James: An Introduction and Commentary," Tyndale
New Testament Commentaries, Inter-Varsity Press: Leicester UK, 1985, Reprinted, 2004, pp.57-58)
28/08/2009
"[Jas 1:1] James introduces himself to his Christian readers of the Dispersion as a Jew who had entered into
voluntary bond-service to God and who, recognising in Jesus Christ God Incarnate, had given to Him
exactly similar bond-service, such glad, wholehearted service as God alone has the right to demand. ... The
phrase `servant of God and of the Lord Jesus Christ' occurs only here. Paul, Peter and Jude have `servant of
Jesus Christ.' (Rom. 1:1; Phil. 1:1; 2 Pet. 1:1; Jude 1). What has been called the `bracketing' of God and Christ,
as in so many other salutations in the N. T. Epistles, is deeply impressive and is of far- reaching theological
significance. Christ stands on the divine side of reality, over against the men who are His servants. In the
LXX `Lord' occurs frequently as the Greek equivalent of `Jehovah.'" (Ross A., "The Epistles of James and
John.," The New London Commentary on the New Testament, Marshall, Morgan & Scott: London, 1954,
Third impression, 1964, pp.25-26. My transliteration)
28/08/2009
"[Jas 1:1] James (Iakobos). Grecised form (nominative absolute) of the Hebrew Iakob (so LXX).
Common name among the Jews, and this man in Josephus Ant. XX. 9.1) and three others of this name in
Josephus also. Servant (doulos). Bond-servant or slave as Paul (Rom. 1:1; Phil. 1:1; Tit. 1:0. Of the
Lord Jesus Christ (kuriou Iesou Christou). Here on a par with God (theou) and calls himself not
adelphos (brother) of Jesus, but doulos. The three terms here as in 2:1 have their full significance:
Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult
as it was for him to do so. The word kurios is frequent in the LXX for Elohim and Jahweh as the
Romans applied it to the emperor in their emperor worship. See I Cor. 12:3 for Kurios Iesous and Phil. 2:11
for Kurios Iesous Christos." (Robertson, A.T., "Word Pictures in the New Testament: Volume VI: General
Epistles, Revelation and John," Broadman Press: Nashville TN, 1933, p.10)
28/08/2009
"There is sufficient evidence from parallels between the Sermon on the Mount and verses, clauses, and
phrases in James' letter to warrant the assumption that James had heard his half-brother preach on numerous
occasions (see Matt 5:3 and James 2:5; 5:7 and 2:13; 5:11-12 and 1:2; 5:34-37 and 5:12; 6:11 and 2:15-16; 6:19
and 5:2-3; 6:22 and 4:4, 8; 6:34 and 4:13-14; 7:1 and 4:11-12; 7:7-8 and 1:5; 7:16 and 3:10-13, 18; 7:21-23 and
1:26-27; 7:24 and 1:22-25)." (Reymond, R.L., "Jesus, Divine Messiah: The New Testament and Old Testament
Witness," [1990], Mentor: Fearn UK, 2003, p.480. Emphasis original)
28/08/2009
"And while it is true that he speaks of Jesus by name only twice (1:1; 2:1), on both occasions he not only
speaks of him as `the Lord Jesus Christ'-'designations expressive of marked reverence' [Warfield, B.B., "The
Lord of Glory," Reprint, 1974, p.263] speaking as they do of both his Messiahship and Lordship-but also in
each case this exalted designation is enhanced by a contextual feature that places Christ on a par with God
the Father. In the former case (1:1), James describes himself as a `servant of God and of the Lord Jesus
Christ'--a genitival coordination of God and Jesus that implies the latter's equality with God." (Reymond,
R.L., "Jesus, Divine Messiah: The New Testament and Old Testament Witness," [1990], Mentor: Fearn UK,
2003, p.480)
28/08/2009
"In the latter case (2:1), James appositionally describes Jesus as `the Glory,' undoubtedly intending by this
term m describe Jesus as the manifested or `Shekinah' ('dwelling') Glory of God (see John 1:14; 2 Cor 4:4; Heb
1:3; Rev 21:3). Warfield quite correctly observes: `The thought of the writer seems to be fixed on those Old
Testament passages in which Jehovah is described as the "Glory": e.g., "For I, saith Jehovah, will be unto
her a wall of fire round about, and I will be the Glory in the midst of her" (Zech 2:5). In the Lord Jesus Christ,
James sees the fulfillment of these promises: He is Jehovah come to be with His people; and, as He has
tabernacled among them, they have seen His glory. He is, in a word, the Glory of God, the Shekinah: God
manifest to men. It is thus that James thought and spoke of his own brother who died a violent and shameful
death while still in His first youth!' [Warfield, B.B., "The Lord of Glory," Reprint, 1974, p.265]" (Reymond,
R.L., "Jesus, Divine Messiah: The New Testament and Old Testament Witness," [1990], Mentor: Fearn UK,
2003, pp.480-481)
28/08/2009
"James also speaks of Jesus as `the Lord' (which title from New Testament usage elsewhere presupposes his
resurrection and ascension) who, as such, is the one in whose name Christians are to pray and who answers
their prayers (5:13-14), who heals and forgives (5:14-15), and whose coming Christians are patiently to await
(5:7-8). And while it is true that James also refers to the Father as `the Lord' (see 1:7; 4:15; 5:10-11), precisely
because he can pass back and forth between the Father and Jesus in his use of ... kurios, applying it now to
one, now to the other, he implies the fitness of thinking of Jesus in terms of equality with God. There is even
sound reason for believing that it is Jesus who is before his mind when he speaks in 4:12 of the Lawgiver
and Judge (see particularly 5:9). ... So while James' declared Christology is hardly an exhaustive Christology,
what he does say about Jesus is explicit and exalting, failing nothing short of implying what would come to
be known later as the metaphysical Sonship of Jesus." (Reymond, R.L., "Jesus, Divine Messiah: The New
Testament and Old Testament Witness," [1990], Mentor: Fearn UK, 2003, p.481)
28/08/2009
"Among these letters a special interest attaches to the Epistles of James and Jude, because of their authorship by
kinsmen of our Lord according to the flesh, who moreover did not believe in Him during His earthly manifestation
(Jno 75) : to which is added in the case of the Epistle of James, its exceedingly early date (A.D. 45),-a date
antecedent to that of any other of the canonical books. Not only does not the simple 'Jesus' occur in either of
these Epistles or even the simple `Christ,' but our Lord is uniformly spoken of by designations expressive of
marked reverence. Both writers describe themselves simply as `servants'-that is, `bond-servants,' `slaves,' -James
`of God and of the Lord Jesus Christ' (1:1), and Jude with striking directness simply `of Jesus Christ' (1). The
acknowledgment of Jesus as their 'Lord' implied in this self-designation is emphasized in both Epistles by the
constant employment of this title in speaking of Jesus." (Warfield, B.B., "The Lord of Glory: A Study of the
Designations of Our Lord in the New Testament with Especial Reference to His Deity," [1907], Baker: Grand
Rapids MI, Reprinted 1974, Second printing, 1976, pp.263-264)
28/08/2009
"James speaks of our Lord by name only twice, and on both occasions he gives Him the full title of reverence:
`the (or our) Lord Jesus Christ' (1:1; 2:1) coupling Him in the one case on equal terms with God, and in the other
adding further epithets of divine dignity. Elsewhere he speaks of Him simply as 'the Lord' (5:7,8 [14],15) in
contexts which greatly enhance the significance of the term." (Warfield, B.B., "The Lord of Glory: A Study of the
Designations of Our Lord in the New Testament with Especial Reference to His Deity," [1907], Baker: Grand
Rapids MI, Reprinted 1974, Second printing, 1976, p.264)
28/08/2009
"The pregnant use of `the Name,' absolutely, which we found current among the early Christians as
reported in the Acts, recurs here; and James advises in the case of sick people that they be prayed
over, while they are anointed with oil `in the Name' (5:14). The `Name' intended is clearly that of Jesus,
which is thus in Christian usage substituted for that of Jehovah. " (Warfield, B.B., "The Lord of Glory:
A Study of the Designations of Our Lord in the New Testament with Especial Reference to His Deity,"
[1907], Baker: Grand Rapids MI, Reprinted 1974, Second printing, 1976, p.264)
28/08/2009
"A unique epithet, equally implying the deity of the Lord, is applied to Him in the exhortation, `My brethren,
hold not the faith of our Lord Jesus Christ, the Glory, with respect of persons' (2:1). `The Glory' seems to
stand here in apposition to the name, `our Lord Jesus Christ,' further defining Him in His majesty. There is
here something more than merely the association of our Lord with glory, as when we are told that He had
glory with God before the world was (Jno 17:5), and after His humiliation on earth (though even on earth He
manifested His glory to seeing eyes, Jno 1:14; 2:11; 17:22) entered again into His glory (Lk 24:26, Jno 17:24, 1
Tim 3:16, Heb 2:9, cf. Mt 19:8; 25:31; [Mk 10:17]) , and is to come again in this glory (Mt 16:27; 24:30; 25:31;
Mk 8:38; 13:26; Lk 9:26; 21:27, Titus 2:13; 1 Pet 4:13) . We come nearer to what is implied when we read of
Jesus being `the Lord of Glory' (1 Cor 2:8), that is He to whom glory belongs as His characterizing quality; or
when He is described to us as `the effulgence of the glory of God' (Heb 1:3) . The thought of the writer
seems to be fixed on those Old Testament passages in which Jehovah is described as the `Glory': e. g., `For
I, saith Jehovah, will be unto her a wall of fire round about, and I will be the Glory in the midst of her' (Zech
2:5). In the Lord Jesus Christ, James sees the fulfillment of these promises: He is Jehovah come to be with
His people; and, as He has tabernacled among them, they have seen His glory. He is, in a word, the Glory of
God, the Shekinah: God manifest to men. It is thus that James thought and spoke of his own brother who
died a violent and shameful death while still in His first youth! Surely there is a phenomenon here which may
well waken inquiry." (Warfield, B.B., "The Lord of Glory: A Study of the Designations of Our Lord in the
New Testament with Especial Reference to His Deity," [1907], Baker: Grand Rapids MI, Reprinted 1974,
Second printing, 1976, pp.264-265)
29/08/2009
"James 2:1 contains one of the only two explicit references to Jesus in this epistle (cf. also 1:1). We have
seen in the introduction that this circumstance has led some scholars to think that the letter is a Jewish
document which has been `baptized' through the addition of these two references. However, while James
may not mention Jesus often, his letter, as we have seen, is deeply permeated with the spirit and teaching of
Jesus. And while James may not teach a full-blown Christology, his description of Jesus here gives ample
evidence of the depths of his Christological beliefs. For James, Jesus is 'the Christ', the Messiah promised
to Israel as her deliverer and judge. He is 'the Lord', the one who occupies the supreme position at God's
right hand and who is in the process of bringing into submission all of God's enemies (cf. Ps. 110:1).
Moreover, the title Lord, used of Yahweh (Jehovah) throughout the Greek Old Testament, contains
implications of the divine status of Jesus." (Moo, D.J., "The Letter of James: An Introduction and
Commentary," Tyndale New Testament Commentaries, Inter-Varsity Press: Leicester UK, 1985, Reprinted,
2004, p.88)
29/08/2009
"Not only is Jesus 'the Lord', he is the Lord of glory. This translation, which takes doxes as a
descriptive genitive dependent on 'Lord', is probably correct. Paul describes Jesus similarly in 1 Corinthians
2:8 and James is fond of this type of genitive construction. Another possibility, however, is to take tes
doxes as an independent title of Jesus (an epexegetic genitive): 'our Lord Jesus Christ who is the glory'.
However, the lack of New Testament parallels for the title is against the suggestion. Describing Jesus as
the Lord of glory suggests particularly the heavenly sphere to which he has been exalted and from which
he will come at the end of history to save and to judge (cf. Jas. 5:9). This reminder is particularly appropriate
in a situation where Christians are giving too much 'glory' to human beings." (Moo, D.J., "The Letter of
James: An Introduction and Commentary," Tyndale New Testament Commentaries, Inter-Varsity Press:
Leicester UK, 1985, Reprinted, 2004, pp.88-89)
29/08/2009
"[Jas 2:1] James has been dealing with some faults that are to be found sometimes among hearers of the
Word of truth, and he now proceeds to refer to another serious fault that may mar worship in the Christian
assembly. He begins his exhortation by using once again his favourite form of address, `My brothers,' and it
is very appropriate here, as he is about to deal with a glaring example of the lack of Christian love and
brotherhood. We note that the man who has been supposed by some to depreciate faith here calls
Christianity `the faith of our Lord Jesus Christ.' Our Lord seems to be called here `the Glory.' ... tes doees.
In an article entitled `Glory,' in Hastings' DCG., it is said that the phrase `the glory of God' `must mean His
essential and unchanging Godhead as revealed to man. And the familiar ascription `Glory to God' would
imply not only a right human praise, but the assigning to God of what He truly is, for nothing higher can be
given Him.' God is `the God of glory' (Acts 7:2), and the word `glory' as used here by James, lifts our
thoughts into the realm of the eternal, in the manner suggested in the exposition. For James, as for Paul, the
glory of God was radiant on the face of Christ (2 Cor. 4:6, Weymouth)" (Ross, A., "The Epistles of James
and John.," The New London Commentary on the New Testament, Marshall, Morgan & Scott: London,
1954, Third impression, 1964, p.45. My transliteration)
29/08/2009
"That is how the words are understood by Bengel, Mayor, Moffat, Warfield and others: `our Lord Jesus
Christ, the Glory.' In 1 Cor. 2:8 Paul designates Jesus `the Lord of glory,' the One whose eternal home is the
Glory of God, but James does not here associate the word `glory' with `Lord.' It seems likely that there is in
the words of James a reference to the Shekinah, which, according to Rabbinical teaching, was the visible
glory of God's presence (the cloud, or the light in the cloud) resting above the Cherubim or filling the
Temple: see 1 Kings 8:10, etc. In Zech. 2:5 we read: `I, saith Jehovah, will be unto her a wall of fire round
about, and I will be the Glory in the midst of her.' As Warfield says, in his book The Lord of Glory, `Jesus
was, in a word, the Glory of God, the Shekinah. It is thus that James thought and spoke of his own brother,
who died a violent and shameful death while still in His first youth!' No wonder Warfield adds the remark
`Surely there is a phenomenon here which may well awaken enquiry.' [Warfield, B.B., "The Lord of Glory,"
1907, p.265] Westcott says on John 1:14, `Christ, the Light of the world, is seen by the believer to be the
manifested Glory of God.' Moffat says that, in the word `glory' as used by James, we have `a striking term for
Christ as the full manifestation of the presence and majesty of God.'... " (Ross, A., "The Epistles of James
and John.," The New London Commentary on the New Testament, Marshall, Morgan & Scott: London,
1954, Third impression, 1964, pp.45-46)
29/08/2009
"[Jas 2:1] ... The faith of our Lord Jesus Christ (ten pistin tou kuriou hemon Iesou Christou). Clearly
objective genitive, not subjective (faith of), but `faith in our Lord Jesus Christ,' like echete pistin theou
(Mark 11:22), `have faith in God.' See the same objective genitive with pistis in Acts 3:6; Gal. 2:16; Rom.
3:22; Rev. 14:12. Note also the same combination as in 1:1 `our Lord Jesus Christ' (there on a par with God).
The Lord of Glory (tes doxes). Simply `the Glory.' No word for `Lord' (kuriou) in the Greek text. Tes
doxes clearly in apposition with tou kuriou Iesou Christou. James thus terms `our Lord Jesus Christ' the
Shekinah Glory of God. See Heb. 9:5 for `the cherubim of Glory.' Other New Testament passages where Jesus
is pictured as the Glory are Rom. 9:4.; II Cor. 4.:6; Eph. 1:17; Heb. 1:3. Cf. II Cor. 8:9; Phil. 2:5-11." (Robertson,
A.T., "Word Pictures in the New Testament: Volume VI: General Epistles, Revelation and John," Broadman
Press: Nashville TN, 1933, p.27)
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Copyright © 2009, by Stephen E. Jones. All rights reserved. These my quotes may be used for
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Created: 1 August, 2009. Updated: 8 September, 2009.