The Holy Trinity—Master List V2 BY Artison Rex

 

The Holy Trinity—Master List V2

by Artison Rex

The Biblical Doctrine of the Trinity: An Exhaustive Reference

The doctrine of the Trinity is rooted in the Bible's affirmation of monotheism—that there is only one true and living God—and yet it simultaneously reveals three distinct Persons who are fully and equally God: the Father, the Son, and the Holy Spirit. This is not a contradiction but a mystery consistent with the scriptural witness.

I. The Foundation: Monotheism

• Deuteronomy 6:4 – "Hear, O Israel: The LORD our God, the LORD is one."

• Isaiah 43:10 – "Before me no god was formed, nor shall there be any after me."

• Isaiah 44:6 – "I am the first and I am the last; besides me there is no god."

• Isaiah 45:5-6, 21-22 – "I am the LORD, and there is no other, besides me there is no God."

• Mark 12:29-32 – Jesus affirms the Shema: "The Lord our God, the Lord is one."

• 1 Timothy 2:5 – "For there is one God..."

II. The Deity of Each Divine Person

A. The Father is God

• John 6:27 – "The Father, who has set his seal on him."

• 1 Peter 1:2 – "According to the foreknowledge of God the Father..."

• Romans 1:7 – "Grace to you and peace from God our Father."

• Galatians 1:1 – "God the Father, who raised him from the dead."

B. Jesus Christ is God

• John 1:1 – "The Word was God."

• John 1:14 – "The Word became flesh and dwelt among us."

• John 1:18 – "The only God, who is at the Father's side, he has made him known."

• John 20:28 – Thomas: "My Lord and my God!"

• Romans 9:5 – "Christ, who is God over all, blessed forever."

• Titus 2:13 – "Our great God and Savior, Jesus Christ."

• 2 Peter 1:1 – "Our God and Savior Jesus Christ."

• Hebrews 1:8 – "But of the Son he says, 'Your throne, O God, is forever and ever.'"

• Philippians 2:6 – "Though he was in the form of God..."

• Colossians 1:15-17 – "In him all things were created."

• Colossians 2:9 – "In him the whole fullness of deity dwells bodily."

C. The Holy Spirit is God

• Acts 5:3-4 – Lying to the Holy Spirit is lying to God.

• 1 Corinthians 3:16 – "God's Spirit dwells in you."

• 2 Corinthians 3:17 – "The Lord is the Spirit."

• Hebrews 9:14 – "The eternal Spirit."

• Psalm 139:7-8 – Omnipresence of the Spirit.

• Some quotes in the Old Testament spoken by Yahweh are said (in the NT) to have been spoken by the Holy Spirit (Acts 28:25-27; Heb. 10:15-17)

III. Distinction of Persons

• John 5:20, 30, 32, 37 – The Father and the Son are not the same person.

• John 14:16 – Jesus will ask the Father to send another Helper.

• John 15:26 – The Spirit proceeds from the Father, sent by the Son.

• John 17:5 – Jesus speaks of the glory he had with the Father before the world existed.

• Matthew 3:16-17 – At Jesus' baptism: the Father speaks, the Son is baptized, the Spirit descends.

IV. Unity of the Three Persons

• Matthew 28:19 – "Baptizing them in the name [singular] of the Father and of the Son and of the Holy Spirit."

• 2 Corinthians 13:14 – "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit."

• Ephesians 4:4–6 – "One Spirit... one Lord... one God and Father."

V. Interchange and Indistinction in Roles

• 1 Corinthians 10:9 – The Israelites tested Christ in the wilderness, though YHWH is the referent in Numbers.

• Romans 8:9 – Spirit of God and Spirit of Christ used interchangeably.

• Romans chapter 8 (whole chapter) all three referred to interchangeably.

• Acts 16:6–7 – The Holy Spirit and Spirit of Jesus guide Paul. Used interchangeably. 

• 2 Corinthians 3:17–18 – "The Lord is the Spirit."

• 1 Peter 1:11 – The Spirit of Christ in the prophets.

VI. The Work of the Trinity

A. Creation

• Genesis 1:1–3, 26 – God creates, Spirit hovers, plural language used.

• Psalm 148:5 – Commanded by God, creation exists.

• John 1:1–3 – The Word created all things.

• Colossians 1:16 – All things created through and for the Son.

B. Revelation

• John 1:17-18 – The Son reveals the Father.

• John 16:13-15 – The Spirit glorifies the Son, sent by the Father.

• Mark 13:11 – The Holy Spirit speaks through believers.

• 2 Corinthians 13:3 – Christ speaks in Paul.

• Hebrews 1:1-2 – God spoke through the Son.

C. Sanctification

• Hebrews 2:11 – Jesus as sanctifier.

• 1 Peter 1:2 – Sanctification of the Spirit.

• Jude 1 – Sanctified by the Father and preserved in Jesus.

D. Supplying Ministers

• Jeremiah 3:15; 26:5 – God gives shepherds.

• Matthew 5:10 – Blessed are the persecuted for righteousness.

• Acts 13:2 – The Holy Spirit sets apart Paul and Barnabas.

• Acts 20:28 – The Spirit appoints overseers.

• Ephesians 4:11 – Christ gives apostles, prophets, etc.

E. Prayer and Access to God

• John 14:14 – Prayer in Jesus’ name.

• Ephesians 1:6; 2:18; 6:18 – Access to the Father through the Son by the Spirit.

F. Confirmation and Presence

• Matthew 3:16–17 – Father speaks, Son baptized, Spirit descends.

• Matthew 17:5 – Transfiguration: Father affirms Son.

G. Salvation

• John 6:63 – The Spirit gives life.

• 1 Corinthians 6:11, 19-20 – Washed, justified in the name of the Lord Jesus and by the Spirit.

• Ephesians 1:7–9 – Redemption in Christ, purpose of the Father.

• 2 Thessalonians 2:13–14 – Chosen by God, sanctified by the Spirit, called through the gospel.

• Titus 3:4–6 – Saved by the mercy of God, through the washing of rebirth by the Holy Spirit.

• 1 Peter 1:2 – Chosen by the Father, sanctified by the Spirit, sprinkled by the blood of Christ.

VII. Reflections on the Trinity vs. Unitarianism

The vast and cohesive scriptural evidence points not toward a polytheistic view of separate divine beings, nor a modalistic confusion of roles, but to a complex unity—one God in three co-eternal, co-equal persons. Attempts to affirm only the deity of the Father while still calling Jesus "God" result in philosophical contradictions or a slide into functional polytheism.

Trinitarianism is not heathen; it is the most faithful and biblically consistent view of the one God revealed in Scripture.

The early Church Fathers universally affirmed this faith:

• Ignatius of Antioch (c. 110 AD): "Jesus Christ our God."

• Justin Martyr (c. 150 AD): "The Word... being God."

• Tertullian (c. 200 AD): Coined the term Trinitas (Trinity).

• Athanasius (4th Century): Defended the full deity of the Son and the Spirit.

Conclusion: The doctrine of the Trinity is not an invention of philosophy or creeds—it is the testimony of the whole of Scripture, rightly understood.

“The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” – 2 Corinthians 13:14

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The Biblical understanding of the Trinity is founded on strict Monotheism~there is only one true God. (Dt 6:4;Is 43:10;44:6; etc.)

Yet, the Bible teaches and recognizes the Father as God (Jn 6:27; 1 Pe 1:2, etc)

The Lord Jesus Christ as God (Jn 1:1,14,18;20:28;Ro 9:5; Ti 2:13; 2 Pt 1:1; Heb 1:8, etc)

The Holy Spirit is recognized as God (Ax 5:3-4; 1 Cor 3:16)

These three are distinct individuals or persons

•the Father and Son are distinct (Jn 5:20,32,37;17:5)

•the Father and Son are distinct from the Spirit (Jn 14:16; 15:26)

These three are unified (Mt 28:19; also~3:12-16; 2 Cor 13:14)

●There exists some indistinction/interchange between the three:

•Jesus and the Father 1 Cor 10:9

•Between all 3 Rom 8:9

•Jesus and the Holy Spirit Ax 16:6-7 2Cor 3:17-18; 1 Pt 1:11

The Work of the Trinity~

Author of all Spiritual Operations 1 Cor 12:11; Col 1:29; Heb 13:21

Creator Gen 1:1-3,26;Ps 148:5;Jn 1:1-3;Col 1:16

Inspiring people to speak Mk 13:11;2 Cor 13:3; Heb 1:1

Sanctifier Heb 2:11; 1 Pt 1:2; Jude 1

Supplying ministers to the Church Jer 3:15;26:5; Mt 5.10; Ax 13:2; 20:28; Eph 4:11

Trinity works together in Revelation of God's truth Jn 1:17-18;16:13

Trinity works together in prayer Jn 14:14; Eph 1:6;2:18;6:18

Trinity works together in confirmation Mt 3:16-17

Trinity works together in salvation Jn 6:63; 1 Cor 6:19-21; Eph 1:7-9; 2 Thes 2:13-14; Ti 3:4-6; 1 Pt 1:2

As far as I can tell the Trinity is the best explanation of the references and information above.

I personally think there's just too much evidence that seems to work in favor of it, including quotes from the early Church Fathers and it's early formulation.

Also, on the flip side; I feel the Unitarian whether admitted or not has some problem with Polythiesm. If both Jesus and the Father can rightly be called "God" it seems to me those who affirm it, have an issue to one varying degree or other with a Polythiestic Pantheon where there is one Ultimate God but lesser Deities. This; to my mind, is far more 'heathen' than the Trinity could ever be.

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God is one Deut. 6:4

1.) Yet, the word "one" means one in unity as well as one in number. It means unity in John 10:30; 1 Jo 5:7; John 17:11,21-23 yet the 3 persons: Father, Son, and Holy Spirit are spoken of as one in number and individuality. There is one God, the Father, one Lord Jesus Christ, and one Holy Spirit (1 Cor.8:6; Eph. 4:3-6)

The Father being called God (1 Cor. 8:6) the Son is called God (Is. 9:6; Heb 1:8; John 1:1-2,18;20:28) and the Holy Spirit is called God (Acts 5:3-4) Thus, there are 3 separate persons in divine individuality and divine plurality. As individuals they can rightly be called God and as a collective they can be spoken of and referred to as God. The word "God" is used either as a singular or plural word, like "sheep."

2.) Names/Titles of God prove a plurality of persons. The Hebrew word Elohim is the word for God in Ge 1:1 & in nearly 2600 other places in the OT. It is a uniplural noun meaning "Gods" and is so translated 210 times (Ge. 3:5; Ex. 22:28; 1 Sam 4:8; Dan 2:11; 4:6-9; 5:11,14, etc.) Sometimes elohim is used with plurality verbs and pronouns, "the Gods they caused me to wander" the monotheistic Abraham says in Ge. 20:13 and in Ge 35:7 it reads, "there the Gods appeared unto him" 

3.) Plural pronouns are used of God, proving a plurality of persons (Gen. 1:26;3:22;11:7;Is 6:8;John 14:23;17:11,22-22)

4.) "Man has become like one of us" Gen. 3:22 shows a plurality of persons.

5.) God said, "let us make man in our image, after our likeness" Ge. 1:26 "So God created man in his own image, in the image of God he created him..." proves a plurality of persons, "Let US MAKE in OUR image" - 3 plural pronouns, "we,us,our" are used 6 times in four different texts: (Gen 1:26;3:22;11:7;Is. 6:8) whoever is being addressed has the potential in creating and since Ge. 1:27 reads "God created" and uses the singular pronoun "his image" the plurality of God is proven.

(The unanimous opinion of the early church fathers was God was convening with Christ )

6.) 2 or 3 persons called God have been seen by the same men at the same time and place(s) yet as being seperate persons. (Gen. 16:7-11;18:1-3,5,9-22;Dan. 7:9-14; Mat 3:16-17; Jn 1:31-34; Ax 7:54-60; Rev. 6:16;7:9-17;21:22; 22:3)

7.) 2 YaHWeHs are mentioned in Gen. 19:24 one on earth and one in heaven. Compare to Is. 44:6 where 2 YHWH are also distinguished, "thus saith Jehovah, the King of Israel, and HIS Redeemer, Jehovah of hosts" (ASV Emphasis mine) 

8.) Two persons are mentioned in the OT See Ps. 8:5-6 w/ Heb 2:5-18; Ps. 16:8-10 w/ Ax 2:25-36; Ps. 22:1-22 w/ Mat. 27:35,39-43,45-26; Heb. 9:14;10:5-12; Ps. 40:6-10 w/ Heb. 10:5-7; and Ps 45:6-7 w/ Heb 1:8-9

9.) 2 Lords are mentioned sitting side by side Ps. 110:1,5; Mt 22:44; 26:64; Ax 2:33-34;7:54-56;Ro 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3,13;8:1;10:12;12:2; 1Pe 3:22; Rev. 22:3

10.)2 persons are required and mentioned to understand the plain language of Ps. 2 whole chapter; Pro 30:4; Is. 4:2;10:16-17;28:16;44:6;49:1-10;50:4-11;52:13-53:12; 62:11; Mic 5:1-5; Jer 23:4-8;33:14-26;Zech. 3:8-10;6:12-13 In these passages one is anointed, becomes the Son of/is the Son of, is set by, is taught by, and serves the other; yet both are called YHWH, and or Lord

11.) Three self acting persons- YHWH Jehovah God, the Christ,  and the Holy Spirit, are all referred to as blessing, anointing, sending and serving or doing things for one another. Ps. 110:1+Ax 2:34-35; 1 Cor. 15:25; Heb. 1:13; Is. 11:2;42:1-7;48:16;59:21;61:1-2;63:1-14;Zech. 12:10-13:2; Lk 24:49; Ax 16:7

12.)Zech. 1:7-21 Jehovah and the angel of Jehovah (also called Lord), 1:19-20;2:1-13) are talking together. One Lord says to the other Lord that he has sent him to Israel (2:8-13) one Lord refers to himself as me and to Jehovah of hosts as his and he (2:8-11) the conference continues throughout Zechariah until 13:6-7 where both Lords are called "fellows" or "associate"

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The following quotes show that the doctrine of the Trinity was indeed alive-and-well before the Council of Nicea: 

Polycarp (70-155/160).  Bishop of Smyrna.  Disciple of John the Apostle. 

“O Lord God almighty . . . I bless you and glorify you through the eternal and heavenly high priest Jesus Christ, your beloved Son, through whom be glory to you, with Him and the Holy Spirit, both now and forever” (n. 14, ed. Funk; PG 5.1040). 

Justin Martyr (100?-165?).  He was a Christian apologist and martyr. 

“For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water” (First Apol., LXI). 

Ignatius of Antioch (died 98/117).  Bishop of Antioch.  He wrote much in defense of Christianity. 

“In Christ Jesus our Lord, by whom and with whom be glory and power to the Father with the Holy Spirit for ever” (n. 7; PG 5.988).

“We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin.  For ‘the Word was made flesh.’ Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.” (Alexander Roberts and James Donaldson, eds., The ante-Nicene Fathers, Grand Rapids: Eerdmans, 1975 rpt., Vol. 1, p. 52, Ephesians 7.) 

Irenaeus (115-190).  As a boy he listened to Polycarp, the disciple of John.  He became Bishop of Lyons. 

“The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: . . . one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father ‘to gather all things in one,’ and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all . . . ‘” (Against Heresies X.l) 

Tertullian (160-215).  African apologist and theologian.  He wrote much in defense of Christianity. 

“We define that there are two, the Father and the Son, and three with the Holy Spirit, and this number is made by the pattern of salvation . . . [which] brings about unity in trinity, interrelating the three, the Father, the Son, and the Holy Spirit.  They are three, not in dignity, but in degree, not in substance but in form, not in power but in kind.  They are of one substance and power, because there is one God from whom these degrees, forms and kinds devolve in the name of Father, Son and Holy Spirit.” (Adv. Prax. 23; PL 2.156-7). 

Origen (185-254).  Alexandrian theologian.  Defended Christianity and wrote much about Christianity. 

“If anyone would say that the Word of God or the Wisdom of God had a beginning, let him beware lest he direct his impiety rather against the unbegotten Father, since he denies that he was always Father, and that he has always begotten the Word, and that he always had wisdom in all previous times or ages or whatever can be imagined in priority . . . There can be no more ancient title of almighty God than that of Father, and it is through the Son that he is Father” (De Princ. 1.2.; PG 11.132). 

“For if [the Holy Spirit were not eternally as He is, and had received knowledge at some time and then became the Holy Spirit] this were the case, the Holy Spirit would never be reckoned in the unity of the Trinity, i.e., along with the unchangeable Father and His Son, unless He had always been the Holy Spirit.” (Alexander Roberts and James Donaldson, eds., The Ante-Nicene Fathers, Grand Rapids: Eerdmans, 1975 rpt., Vol. 4, p. 253, de Principiis, 1.111.4) 

“Moreover, nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification . . . ” (Roberts and Donaldson, Ante-Nicene Fathers, Vol. 4, p. 255, de Principii., I. iii. 7). 

Conclusion 

If, as the anti-Trinitarians maintain, the Trinity is not a biblical doctrine and was never taught until the council of Nicea in 325, then why do these quotes exist?  The answer is simple: the Trinity is a biblical doctrine, and it was taught before the council of Nicea in 325 A.D. 

Part of the reason that the Trinity doctrine was not “officially” taught until the time of the Council of Nicea is that Christianity was illegal until shortly before the council.  It wasn’t really possible for official Christian groups to meet and discuss doctrine.  For the most part, they were fearful of making public pronouncements concerning their faith. 

Additionally, if a group had attacked the person of Adam, the early church would have responded with an official doctrine of who Adam was.  As it was, the person of Christ was attacked.  When the Church defended the deity of Christ, the doctrine of the Trinity was further defined. Generally speaking, it usually takes some err for a position to 'have' to be articulated. The fact that the Nicene Council was overwhelming in agreement should lend some evidence to who is on the right side of the issue.

The early church believed in the Trinity as is evidenced by the quotes above, and it wasn’t necessary to really make them official.  It wasn’t until errors started to creep in that councils began to meet to discuss the Trinity as well as other doctrines that came under fire.

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Christ "Anointed One"

A. Preexistence of:

Affirmed in OT- Ps. 2:7;Pr. 30:4; Dan 7:13; Mi 5:2

Confirmed by Christ-Jn 8:57-58;3:13;6:33,38,62;8:23;16:28;17:5

Proclaimed by Apostles-Jn 1:1-3,12,14,18; Col 1:15-19; Philp 2:6-8

John the Baptist taught-Jn 1:30 Other Passages relating~Is 9:6; Zec 12:10;13:7; 1 Cor. 10:4; 2 Cor. 8:9; Heb ch 1; 11:26; (Angel of YHVH?)

"In the beginning" Jn 1:1-3,12,14,18;17:5,24;Col 1:17; 1 Jn 1:1;2:14

"Descended from heaven" Jn 3:13,31-36; 6:38,39,62; 8:23

"Come from the Father" Jn 1:18; 3:16,17,34; 5:36-38; 6:29,38,46,57; 7:27-29; 8:42; 10:36; 13:3; 16:30; 17:5,8,18; 1 Jn 1:1-3

"Before Abraham was" John 8:56-58

B. Deity/Divinity of: His own testimony regarding- Jn 7:29; 8:12-21,25-47; 10:25-38; 14:1-24; 15:8-27; 16:15; 17:1-8

His own Scriptural citations regarding his Deity- Jacob's dream of YHVH Jn 1:50-51+Gen 28:13-17 Shepherd Ps 23:1;95:7-8+Jn 10:11,27-28 Word forever Mk 13:31+Ps 119:89+Is 40:8 Mouth of Infants praise Mt 21:15-16+Ps 8:1-2 Shared glory/equal honor Jn 17:5+Is 42:8+Jn 5:23 Immutable hand Is 43:13+Jn 10:28-30 Fount of living water Jer 2:13+Jn 4:10;7:37 Light Is 60:19-20+Jn 8:12+1Jn 1:5;Jam 1:17 Judge of all Ps 62:12;96:13; Joel 3:12; Is 62:11+Mt 16:27; 25:31-46; Jn 5:22-23+Zec 14:3+Ax 1:6-11

I AM Ex 3:14; Dt 32:39;Is 43:10+Jn 8:24,28,58;18:5-8 Bridegroom Is 62:5; Hos 2:16+Mt 25:1;Rev 21:1,9 First and Last Is 41:4;44:6;48:12;Rev 1:7-8?+Rev 1:17-18;2:8;22:12-16

Acknowledged by Christ Jn 20:28,29

Predicted in Scripture Is 9:6; Jer 23:5-6; Mi 5:2; Zec 12:9-10; Mal 4:5

Acclaimed by witnesses Jn 1:1-3,14,18;Mk 2:7-8; Lk 5:21-22; Jn 5:18;10:33

Affirmed by Apostles-Ro 9:5; Phil 2:5-6; Col 1:16-17; 2:9; Ti 2:13; 2 Pt 1:1; Heb 1:8-10

•Creator Jn 1:1-4,10; 1 Cor 8:6; Eph 3:9; Col 1:16-17; Heb 1:2;8:10; Rev 3:14

•Equality with God Jn 5:17,18,23;10:30,38; 12:44-45; 14:6-11;15:23;17:10,21-23; 2 Cor 5:19; Phil 2:5-6; Col 1:15; 2:9; Heb 1:3-4, 10-12; 13:8

•Mutuality with God Mt 11:27; Jn 5:17,18,23-27,37,43; 12:44-45; 14:23; 16:23-32; 17:9-12; 2 Thes 1:2; 1 Ti 1:2

•Called God Is 7:14+Mt 1:23; Is 9:6; Jer 23:5-6; 33:16; Mt 4:7; Jn 1:1-4; 10:33; 20:28; Ax 20:28; Ro 9:5; Col 1:15,19; 2:9; 1 Ti 3:16; Ti 1:3;2:13; 2 Pt 1:1; He 1:8,10; 1 Jn 5:20

Called YHVH Is 40:3+Mt 3:3; Mk 1:1-3;Lk 3:4; Jn 1:23 Jacob's dream of YHVH Jn 1:50-51+Ge 28:13-17 YHVH's glory Is 6:1-3+Jn 12:41 YHVH first and last Is 41:4;44:6;48:12-16+Rev 1:17;2:8;22:12-16 YHVH Rock Ps 18:2; Is 44:8 cf Is 8:14; Dt 32:37+1Cor 10:4; 1 Pt 2:6+Is 8:14 Call on YHVH Joel 2:32+Ax 7:59-60; Rom 10:12-13; 1 Cor 1:2 Confessed as YHVH Is 45:23+Phil 2:9-11 

YHVH our righteousness Jer 23:5-6+1 Cor 1:30 YHVH pierced Zech 12:10+Jn 19:34-37

YHVH praised by Infants Ps 8:1-2+Mt 21:15-16

YHVH ascended on high Ps 68:18+Eph 4:7-10

YHVH Creator Heb 1:10-12 + Ps 102:25-27

Inferred as YHVH: By works~ Calming Storm Mt 8:23-27; Mk 4:39-41+Ps 107:28-29; 89:8-9 Walks on water Mk 6:48-51+Job 9:8 "I Am" Mt 14:27-33 "Why did you doubt?" Nu ch.14 Receives Worship 

Forgives sin Mk 2:5-12+Is 43:25; Nu 14:19-20; Ps 25:18; 32:5; 85:2;Jer 31:34;36:3

Healer of Infirmities Ps 103:2-5; 147:3+Mt 12:15;15:30; Lk 4:18,40; 6:19 Feeding Crowd in wilderness Mk 6:31-44; Jn 6:1-14 also Mk 8:1-9+Ex ch. 16

By reference~Peter's plea,like Isias Lk 5:8-10+Is 6:5 Seek and save the Lost Ez 34:16+Lk 19:9-10

Forgiver of sins Lk 7:36-50 Good Shepherd John 10:11-13+Ez 34:2,4 

King of Jews 1 Sam 8:6-7 + Mt 2:2;27:11 

•Pilate's sign "Jesus of Nazareth King of the Jews"~ acronym-acrostic  YHVH - Yeshua HaNazaret VaMelek HaYehudim Jn 19:19+Zech 12:9-10

YHVH's fellow/associate Zech 13:7+Phil 2:6

YHVH for whose glory all things were created Pr 16:4+Col 1:16 YHVH Messenger of the Covenant Mal 3:1;4:5+ Lk 2:6-27

Yhvh judge of all Ps 96:13; + Rev 19:11-20

•As Warrior Ex 15:3; Ps 24:8+Rev 19:11

•Breathe of his mouth Is 11:4; Job 4:9 + 2 Thess 2:8; Rev 1:16; 2:12,16; Rev 19:15

•Faithful and True Rev 3:14; 19:11+21:5

•Blood on Garments Is 63:3+Rev 19:13

•Lord of Lords Dt 10:17; Dan 2:47;8:25 + Rev 17:14; 19:16; 1 Tim 6:15

Return to Mt Olivet Zech 14 +Ax 1

Lord of Glory Ps 24:7-8 +1 Cor 2:8;James 2:1

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Jesus "Yahweh Saves" (see note on "Christ")

As God–YHVH God's pictographic name meaning~"yood-hand" "hey-behold" "vav-nail" "hey-behold" since Hebrew is a verb first language–God's Name literally means, "Behold, the Hand; Behold, the Nail"

Yahweh as Creator (Ge ch1 [v26-27] Is 44:24;Jn 1:1-3,10; Col 1:16-17; Heb 1:1-3,8-12+Ps 102:24-27)

Taking Adam's blame for sin (Ge 3:12+Zech 12:10;Jn 19:19)

Eve believes she got a man YHVH[?] (Ge 4:1)

Adam's Genealogy prophetic names (Gen ch5) "the Blessed God shall come down"

Yahweh giving new law on Mount (Ex ch 19-20+Mt ch5-7) "God said"~ "But I say"(to add to God makes Him God)

Yahweh Word never passes away (Is 40:8+Mt 24:35)

Yahweh's Law a way of life and death (Dt 30:19;+Mt 7:13-14, 24-27)

Yahweh saving his people with mighty hand and outstretched arm (Dt 26:8+Jesus' life and crucifixion)

Yahweh feeding multitudes in wilderness (Ex ch16+Mt 14:13-21)

Yahweh dwelling with his people (Ex. 25:8; Ez. 37:27; Zec 2:10+Mt 1:23;Jn 1:1,14,18)

Yahweh commissions people to Promised Land (Ge ch28; Ju ch1+Mt 28:18-20;Jn 1:49-51)

Yahweh promises his presence in conquest (Ge ch 28;Ex 3:12;Josh 1:5; Mt 28:18-20)

Yahweh King over Israel (1 Sam 8:7; Is 44:6; Jn 19:19)•Pilate's sign "Jesus of Nazareth King of the Jews"~ acronym-acrostic  YHVH - Yeshua HaNazaret VaMelek HaYehudim (Jn 19:19+Zech 12:9-10)

Yahweh as Calming storms (Ps 89:8-9;107:23-30 +Mk 4:39-41)

Yahweh as walking on water (Job 9:8+Mt 14:22-33; Mk 6:48-51) •Jesus identifies and comforts with "I am" Ex 3:14;Is 51:12; 52:6 •Why did you doubt? -Peter/like Israel doubted God– Mt 14:30-31; Nu ch14 •recieves worship Mt 14:33

By reference~Peter's plea,like Isias Lk 5:8-10+Is 6:5 

Yahweh Rejected (Ex 16:8;1 Sam 8:7+Is ch53;Jn 1:11)

Yahweh Shepherd (Ps 23:1; Jn 10:11)

Yahweh seated on Throne (Is 6:1-3 (10)+John 12:40,41+Rev 3:21;7:17)

Yahweh Stone of stumbling (Is 8:14;+1 Pt2:8)

Yahweh's teaching rejected (Dt 32:18;Jer 9:13 31:32+Jn 6:52-66)

Yahweh the God with us, (Is 7:14+Mt 1:23) Mighty God, Father of Eternity (Is 9:6;Mi 5:2;+Jn 1:1-3,10)

Yahweh alone who is God.  (Is 44:24+Jn 1:1,18,50-51; 20:28) ~Savior(Is 43:11+Ax 4:12; Titus2:13)  ~Rock (Is 44:8+1 Pe 2:6-8)

Yahweh who sends himself (Is 48:12-16; Zec 12:10)

Yahweh our Righteousness (Jer 23:5-6+1 Cor 1:30)

Yahweh seeks and saves lost (Ez 34:16+Lk 19:9-10)

Yahweh as Giving rest (Ex 33:14; Mt 11:28)

Yahweh source of life (Dt 30:20+Col 3:3-4)

Yahweh Healer of Infirmities (Ps 103:2-5; 147:3+Mt 12:15;15:30; Lk 4:18,40; 6:19)

Yahweh forgiver of sin (Mk 2:5-12+Is 43:25; Nu 14:19-20; Ps 25:18; 32:5; 85:2;Jer 31:34;36:31)

Yahweh Worker of Wonders (Ex 3:20; 4:8-9;15:11+Jn 2:1-12; 9:1-41)

Yahweh as Giving the Spirit (Jn14:26;15:26;16:7;20:22; 2Tim 1:7-9)

Yahweh as having his own people (Ez 37:23+Titus 2:11-14)

Yahweh vs. lawlessness (Barabas) chosen beside him (Ex ch 32; Lev 20:2-5; 2Ki 17:16; 21:6; Jer 32:35+Mt 27:16;Mk 5:17;Lu 23:18;Jn18:40; Ax 3:14)

Yahweh as First and Last (Is 44:6;48:12-16+Rev 1:17; 2:8; 22:13-16)

Yahweh as power over life and death (Gen 6:3; Dt 32:39; Jn 17:1-2; Rev 1:18)

Yahweh as upholding all things (Job 38:33-37;Ps 104:1-35;145:16-17; Ax 17:28+Col 1:16-20; Heb1:3)

Yahweh as Bridegroom (Is 62:5; Hos 2:16+Mt 25:1;Rev 21:1,9)

Yahweh as Comforter (Is 51:12;2 Cor 1:3-4;+Mt 11:28; Jn 14:18)

Yahweh as causing all things to work together for good (Ge 50:20; Book of Job;+Rev 2:10)

Yahweh ascended (Ps 68:18+Eph 4:7-10)

Yahweh from whom all blessings flow (Jam 1:17; Jn 14:14)

Taste and see Yahweh is good (Ps 34:8+ 1 Pe 2:3)

The Unchanging Yahweh (Mal 3:6+Heb 13:8)

Yahweh as all in all (1 Cor 15:28+Col 3:11; Eph 1:23)

_________________________

Angel of Yahweh

• Ge 16:8-14 Omniscience (tells Hagar about future descendants) Omnipotent (promises to make specific future occur) Recognized as God (Hagar calls the Angel "God who sees" Correlation to Christ (has familiar tenderness of Jesus in the Gospels. Like woman caught in adultery (Jn 8:1-11) Hagar has been misused and the Angel comes in understanding and sympathetic way

• Ge 22:11-12 speaks as God, identifies Himself as God (have not withheld your only son, from Me) Correlation with Christ (the Father sacrifices His Son to give eternal life Jn ch3)

• Ge 31:13 recalls Jacob's dream (Ge 28:12) where the Angel identifies Himself as "the God of Bethel" who revealed Himself previously to Jacob.

• Ex ch3 Identifies as God: If we weren’t told at the beginning this was an angel, we wouldn’t even know it. The rest of the narrative shows Moses speaking to God.

Recognized as God: Moses turns his face away because he is afraid to look upon God (verse 6).

Demands worship: The angel tells Moses to remove his shoes because the ground in the angel’s presence is holy.

Omniscience: The angel tells Moses he has heard the cries of the afflicted in Egypt (verse 7).

Omnipotence: The angel’s message is that he will use Moses to deliver his people. Throughout the exchange, the angel promises to display his power to Egypt.

Omnipresence: When Moses expresses doubt, the angel promises to be with him (verse 12).

Immutability: When the angel reveals the name of God as “I AM,” it signifies God’s timeless and unchangeable nature.

Correlation with Christ: Here we see the angel of the Lord demonstrating a characteristic we recognize from Jesus’ ministry. He is empowering Moses to release his people from bondage (Luke 4:16–21).

•Ex 14:19-20+13:21-22

Angel of Yahweh is a protector of the Israelites

Identified as God: At one moment the guiding phenomenon is linked to God, and later identified as the angel of the Lord.

Nu 22:22-35

Angel of Yahweh shows distinction from YHVH God here. Balaam is unable to see the Angel until is given vision to see.

Distinct from God: Here we see both God and the angel of the Lord as separate agents in the same story.

Identified as God: The angel identifies Balaam’s sin as a personal affront.

Sovereignty: The angel talks about potentially taking Balaam’s life, but it doesn’t appear to be an order. The comment is delivered in a way that indicates the angel’s own authority.

Jdg 2:1-5

Angel of the Lord points to himself as the one who delivered Israel from the Egyptians, is the keeper of Israel’s covenant, and requires obedience. As a consequence of their insubordination, the angel informs the Hebrew nation that he’s withdrawing his protection from them. Angel takes credit for what the entire Biblical witness associates with God.

Jdg ch 13

Sovereignty: The angel informs Manoah and his wife how he plans to use Samson.

Identified as God: Monoah recognizes that they have seen God (verse 22).

Accepts worship: When Manoah offers to sacrifice a goat to the angel, the angel tells him to sacrifice it to the Lord. But the author of Judges tells us that the angel only said that because Manoah didn’t understand who he was talking to (verses 15–16). When it’s all over and Manoah is worried about being killed for seeing God, his wife tells him “If the Lord had desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands . . .” (verse 23).

Correlation with Christ: The angel of the Lord refuses to give Manoah his name because it is wonderful (or incomprehensible), which seems to hint to his identity as Wonderful, Counselor, and Mighty God (Isaiah 9:6).

1 Chr ch21

The Angel of Yahweh executes judgement over Jerusalem–a role associated with Jesus

Zech 1:12; 3:4

Correlation with Christ: Zechariah portrays the angel of the Lord as a mediator for Israel, an opponent of Satan, and a purifier of the righteous. These are all ministries associated with Jesus in the New Testament.

_____________________

Divinity of Jesus Christ in Early Christian Writings

He is Lord of all the world, to whom Hod said at the foundation of the world, "Let us make man after our image, and after our likeness." Barnabas (c.70-130, E),1.139.

Let us reverence the Lord Jesus Christ, whose blood was given for us. Clement of Rome (c.96, W), 1.11

God Himself was manifested in human form for the renewal of eternal life. Ignatius (c.105,E), 1.58

Continue in intimate union with Jesus Christ, our God. Ignatius (c.105,E), 1.68

I pray for your happiness forever in our God, Jesus Christ. Ignatius (c.105, E), 1.96

The Christians trace the beginning of their religion to Jesus the Messiah. He is called the Son of the Most High God. It is said that God came down from heaven. He assumed flesh and clothes Himself with it from a Hebrew Virgin. And the Son of God lived in a daughter of man. Aristides (c. 125, E), 9.265

Truly God Himself, who is Almighty, the Creator of all things, and invisible has sent from heaven, and placed among men, the One who is truth, and the Holy and incomprehensible Word...God did not, as one might have imagine, as one might have imagined, send to men any servant, angel or ruler....Rather, He sent the very Creator and Fashioner of all things–by whom He made the heavens...As a King sends his son, who is also a king, so God sent Him. He sent Him as God. Letter to Diognetus (c.125-200) 1.27.

Brethren, it is fitting that you should think of Jesus Christ as of God–as the Judge of the living and the dead. Second Clement (c.150), 7.517.

The Father of the Universe has a Son. And He, being the First Begotten Word of God, is even God. Justin Martyr (c 160, E), 1.184.

The above quotes were taken from: "A Dictionary of Early Christian Beliefs". David W. Bercot Hendrickson Publishers, 1998 pgs. 93-94

Justin Martyr quotes Jesus as God~

•"The Father of the universe has a Son, who also being the first begotten Word of God, is even God." (Justin Martyr, First Apology, ch 63)

• "Christ is called both God and Lord of hosts." (Dialogue with Trypho, ch, 36)

• Moreover, in the diapsalm of the forty-sixth Psalm, reference is thus made to Christ: 'God went up with a shout, the Lord with the sound of a trumpet."Dialogue with Trypho, ch 37

• "Therefore these words testify explicitly that He [Christ] is witnessed to by Him who established these things, as deserving to be worshipped, as God and as Christ." - Dialogue with Trypho, ch. 63.

• Justin Martyr in Chap. LXVI. He (Justin) Proves From Isaiah That God Was Born From A Virgin. (Chapter Title, Chap. LXVI)

•"And Trypho said, "You endeavor to prove an incredible and well-nigh impossible thing;[namely], that God endured to be born and become man...some Scriptures which we mention, and which expressly prove that Christ was to suffer, to be worshipped, and [to be called] God, and which I have already recited to you, do refer indeed to Christ." (Dialogue with Trypho, ch 68)

•[Trypho to Justin] "...you say that this Christ existed as God before the ages, and that He submitted to be born and become man" 

•"Whence to God alone we render worship." (Justin Martyr, First Apology, ch 17) Yet, Justin says that they worship Jesus Christ as God.  "Therefore these words testify explicitly that He [Christ] is witnessed to by Him who established these things, as deserving to be worshipped, as God and as Christ." - Dialogue with Trypho, ch. 63.

________________________________

AI on Daniel Waterland and Samuel Clarke

 

 I asked various AI the following question. Remember to take AI answers with a grain of salt:

Who more accurately interpreted the early church fathers, Daniel Waterland or Samuel Clarke?

ChatGPT said:

This is a deep and important historical-theological question. Both Daniel Waterland and Samuel Clarke were prominent 18th-century Anglican theologians, but they had very different theological agendas, especially in how they interpreted the early Church Fathers.

To answer your question—"Who more accurately interpreted the early Church Fathers?"—we need to look at:

1. What each man believed.

2. How each used the Church Fathers.

3. How fair or historically accurate their interpretations were.

---

🧠 1. Theological Profiles

🔷 Daniel Waterland (1683–1740)

• High Church Anglican theologian.

• Defender of Nicene orthodoxy and Trinitarianism.

• Strong opponent of Arianism, Deism, and anti-Trinitarian thought.

• Believed the early Fathers faithfully preserved apostolic doctrine, especially on the Trinity, sacraments, and church authority.

• Wrote extensively on patristic theology, particularly to refute heterodox views.

🔶 Samuel Clarke (1675–1729)

• Influential but controversial Anglican theologian and philosopher.

• Advocated a subordinationist view of the Trinity (often called "Arianizing").

  • He argued that the Son is divine, but inferior to the Father in nature and authority.

• Used the Church Fathers (especially pre-Nicene ones) to argue that the early Church did not believe in consubstantiality or Nicene orthodoxy.

---

📚 2. How They Used the Fathers

Waterland:

• Deeply patristic in his method.

• Quoted and analyzed Ignatius, Irenaeus, Tertullian, Athanasius, and others to argue that:

  • The early Church believed in one divine essence shared equally by Father, Son, and Spirit.

  • The Nicene Creed was a faithful expression of what the Fathers taught.

• Argued that apparent subordinationist language in the Fathers refers to economic roles, not ontology.

Clarke:

• Selectively used early Fathers—especially Origen, Justin Martyr, and Eusebius—to support a non-Nicene reading.

• Claimed that the doctrine of the Trinity evolved and that subordination was the original view.

• Argued that later Fathers like Athanasius distorted the earlier teaching to support Nicene orthodoxy.

---

⚖️ 3. Who Interpreted the Fathers More Accurately?

🟩 Waterland is generally regarded as the more accurate interpreter, for these reasons:

• He read the Fathers in historical and theological context, aware of terminological development (e.g. how "homoousios" evolved).

• He didn't ignore or downplay subordinationist language, but contextualized it within a broader Nicene framework.

• Modern patristic scholarship generally supports Waterland’s claim that:

  Pre-Nicene Fathers had undeveloped Trinitarian language, but the core belief in the full divinity of the Son and Spirit is there in seed form.

🟥 Clarke’s approach is now seen as anachronistic and selective:

• He cherry-picked quotes and neglected broader context (e.g., the unity of worship and divine attributes ascribed to the Son).

• He read post-Enlightenment rationalism into ancient texts.

• His subordinationism is now considered a misreading of developmental theology, not a recovery of lost truth.

As J.N.D. Kelly, a leading 20th-century scholar of early Christian doctrine, put it:

“The pre-Nicene Fathers undoubtedly subordinated the Son to the Father, but this was part of the process of articulating the Trinity, not a denial of the Son’s deity.”

---

🧭 Final Verdict

Theologian	Interpretation of Church Fathers	Verdict
Daniel Waterland	Careful, contextual, patristically informed; supports Nicene orthodoxy	✅ More accurate
Samuel Clarke	Selective, rationalist, subordinationist; downplays historical development	❌ Less accurate

✅ Waterland is widely recognized as the more faithful interpreter of the early Church Fathers, especially in relation to Trinitarian theology.

Would you like to see how each of them handled a specific Father like Origen, Athanasius, or Justin Martyr?

 I asked the same question of Duck.ai

 

The question of who more accurately interpreted the early church fathers between Daniel Waterland and Samuel Clarke is a matter of scholarly debate and can depend on various factors, including the specific context of their interpretations and the theological positions they held.

Daniel Waterland (1683-1740) was an English theologian known for his defense of the Nicene orthodoxy and his opposition to Arianism. He emphasized the importance of the early church fathers in understanding Christian doctrine, particularly in relation to the Trinity and Christ's divinity. Waterland's works often sought to demonstrate the continuity of orthodox beliefs from the early church through to his own time.

Samuel Clarke (1675-1729), also an English theologian, was known for his rationalist approach to theology and his emphasis on reason in understanding faith. Clarke's interpretations of the early church fathers were often more critical and analytical, focusing on the philosophical implications of their writings. He is perhaps best known for his work "A Discourse Concerning the Unchangeable Obligations of Natural Religion," which reflects his views on morality and divine law.

In terms of accuracy, Waterland is often regarded as more aligned with traditional orthodox interpretations of the early church fathers, particularly in defending the Nicene Creed. Clarke, on the other hand, while insightful, may be seen as more innovative and less traditional in his approach.

Ultimately, the assessment of who interpreted the early church fathers more accurately can vary based on theological perspectives and the specific issues being considered. Scholars may favor one over the other depending on their own doctrinal commitments and the aspects of the early church fathers' writings they prioritize.

 I asked similar questions of Meta AI:

 

Both Daniel Waterland and Samuel Clarke had differing interpretations of the early church fathers, particularly regarding the Trinity. Waterland, a defender of catholic orthodoxy, believed the early church fathers supported the consubstantiality of the Father and Son in a generic sense. He argued that unitarians, like Clarke, misinterpreted certain texts, such as 1 Cor. 8:6, which mentions "one God, the Father" and "one Lord, Jesus Christ." Waterland claimed this passage doesn't exclude the Son from being God, but rather distinguishes between idols and the true God.

Waterland's views on the Trinity have been described as "social" with a liberal dose of negative mysterianism, emphasizing the mystery of God's nature. He insisted his interpretation was the ancient catholic view, focusing on pre-Nicene fathers and the Bible.

In contrast, Samuel Clarke's views were more aligned with Arianism, which posits Jesus as a created being, inferior to God the Father. Clarke likely interpreted the early church fathers through this lens.

Given the analysis, it seems Daniel Waterland's interpretation might be closer to traditional Trinitarian understanding, while Clarke's views lean toward unitarianism. However, both authors are known to "bend the material to their own ends," according to some critics.

Key differences in interpretation:

Trinity: Waterland supports the traditional Trinitarian view, while Clarke leans toward Arianism or unitarianism.
Scriptural interpretation: Waterland emphasizes the context of passages like 1 Cor. 8:6, arguing they don't exclude the Son's divinity, whereas Clarke likely sees these passages as supporting a hierarchical view of God and Jesus.
Early church fathers: Both authors claim the early church fathers support their views, but Waterland's interpretation seems more aligned with catholic orthodoxy ¹.

answer the question again without favoring Trinitarianism

Both Daniel Waterland and Samuel Clarke interpreted the early church fathers differently. Waterland, a staunch Trinitarian, believed the early church fathers supported the co-eternality and consubstantiality of the Father and Son. Clarke, on the other hand, had a more nuanced view, aligning with Arianism or semi-Arianism, emphasizing the Father's supremacy.

Interpretive differences:

Trinity: Waterland's interpretation emphasizes the coequality of the Father and Son, while Clarke's view highlights the Father's authority and the Son's derived divinity.
Scriptural interpretation: Both authors cite early church fathers to support their views on passages like 1 Cor. 8:6, but Clarke sees the passage as supporting a distinction between the Father and Son, with the Father as the supreme God.

Given the context, Samuel Clarke's interpretation might be seen as more accurately reflecting the pre-Nicene fathers' views, which didn't always emphasize the coequality of the Father and Son. However, both authors' interpretations are influenced by their own theological perspectives.

It's worth noting that both authors have been criticized for "bending" the early church fathers' writings to fit their own theological views. Ultimately, determining who more accurately interpreted the early church fathers depends on one's own theological perspective and understanding of the historical context.

be objective and answer the question again. Don't favor any theological position. Just tell me the truth without sugar coating.

Daniel Waterland and Samuel Clarke had differing interpretations of the early church fathers. Waterland's views were shaped by his Trinitarian perspective, while Clarke's views were influenced by Arianism or semi-Arianism.

Historically, scholars have noted that both authors engaged in selective readings of the early church fathers. Waterland's interpretation emphasized passages supporting co-eternality and consubstantiality, while Clarke focused on passages highlighting the Father's supremacy.

Objectively, it's clear that both authors' interpretations were shaped by their own theological biases. Neither Waterland nor Clarke provided a completely neutral reading of the early church fathers.

In terms of historical accuracy, both authors' interpretations have been subject to critique. Waterland's views might be seen as more reflective of post-Nicene orthodoxy, while Clarke's views might be more in line with some pre-Nicene fathers. However, both authors' interpretations are influenced by their own theological agendas.

Ultimately, determining who more accurately interpreted the early church fathers requires a nuanced understanding of the historical context and the theological perspectives of both authors.

You didn't answer the specific question. Stop fudging and stop trying to please all sides. Answer the question objectively.

Based on historical analysis, Samuel Clarke's interpretation of the early church fathers is generally considered more accurate, particularly regarding the pre-Nicene period. Clarke's views on the Trinity, which emphasized the Father's supremacy and the Son's derived divinity, align more closely with the language and theology of early Christian writers.

Daniel Waterland's interpretation, on the other hand, reflects a more developed Trinitarian theology that emerged later in Christian history. Waterland's reading of the early church fathers tends to retroject later theological categories onto earlier texts.

In historical terms, Clarke's interpretation is often seen as more faithful to the pre-Nicene fathers, while Waterland's interpretation is more representative of post-Nicene orthodoxy.

 

The True, Proper, and Eternal Sonship of the Lord Jesus Christ The Only Begotten Son of God

The True, Proper, and Eternal Sonship of the Lord Jesus Christ The Only Begotten Son of God  by J.C. philpot

 http://www.the-highway.com/Sonship_Contents.html

The Holy Spirit Bears Witness and Testimony

 

John 15:26 ESV

[26]  “But when the Helper comes, whom I will send to you from the Father, the SPIRIT OF TRUTH, who proceeds from the Father, HE WILL BEAR WITNESS ABOUT ME. 

Acts 5:32 ESV

[32] And we are WITNESSES to these things, AND SO IS THE HOLY SPIRIT, whom God has given to those who obey him.”

Hebrews 10:15 ESV

[15] And the Holy Spirit also bears witness to us; for after saying,

Acts 20:23 ESV

[23] except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me. 

Romans 8:16 ESV

[16] The Spirit himself bears witness with our spirit that we are children of God, 

Romans 9:1 ESV

[1]  I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—

A Brief Proof that Jesus is Worshipped in the New Testament

- Doxologies are an act of worship and there are doxologies to Jesus: 2 Pet. 3:18; 2 Tim. 4:17; Rev. 1:6; Rev. 5:13-14; Rom. 9:5; passim.

2 Peter 3:18 ESV

[18] But grow in the grace and knowledge of our Lord and Savior JESUS CHRIST. TO HIM BE THE GLORY both NOW and to the day of ETERNITY. Amen.

See my blogpost linked below for more:

Doxologies to Christ:

https://trinitynotes.blogspot.com/2014/05/doxologies-to-christ.html

- In Heb. 1:6 the author applies the Greek Septuagint's translation of angels worshipping Yahweh in Deut. 32:43 and Ps. 97:7 to Jesus. Proving Jesus is higher than the highest Angel, and proving Jesus is God because He receives the highest type of worship due only to Yahweh.

Deuteronomy 32:43 ESV

[43] “Rejoice with him, O heavens; bow down to him, all gods, for he avenges the blood of his children and takes vengeance on his adversaries. He repays those who hate him and cleanses his people’s land.”

Psalm 97:7 ESV

[7] All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods!

Hebrews 1:6 ESV

[6] And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”

- Isaiah 45:23 is arguably the most monotheistic verse in the most monotheistic chapter in the entire OT, and its worship is applied to Jesus in Phil. 2:10-11.

Isaiah 45:23 ESV

[23] By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’

Philippians 2:10-11 ESV

[10] so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

- Revelation 5:13-14 has ALL CREATURES in heaven, earth, under the earth,  and in the sea WORSHIPPING both the Father and the Son.

Revelation 5:13-14 ESV

[13] And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” [14] And the four living creatures said, “Amen!” and the elders fell down and worshiped.

- Calling on Jesus is an act of worship. It parallels calling on Yahweh in the Old Testament [Ps. 116:4, 13, 17; 145:18]. In fact, calling on Yahweh in Joel 2:32 is applied to Jesus in Rom. 10:12-13; 1 Cor. 1:2. Cf. Acts 9:14; 22:16; 2 Tim. 2:22

Psalm 116:4, 13, 17 ESV

[4] Then I called on the name of the Lord: “O Lord, I pray, deliver my soul!”

[13] I will lift up the cup of salvation and call on the name of the Lord,

[17] I will offer to you the sacrifice of thanksgiving and call on the name of the Lord.

Joel 2:32a ESV

[32] And it shall come to pass that everyone who calls on the name of the LORD [YHWH] shall be saved....

Romans 10:13 ESV

[13] For “everyone who calls on the name of the Lord [i.e. Jesus] will be saved.”

1 Corinthians 1:2 ESV

[2] To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together WITH ALL THOSE WHO IN EVERY PLACE CALL UPON THE NAME OF OUR LORD JESUS CHRIST, both their Lord and ours:

Acts 9:14 ESV

[14] And here he has authority from the chief priests to bind all who CALL ON YOUR NAME.”

Acts 22:16 ESV

[16] And now why do you wait? Rise and be baptized and wash away your sins, CALLING ON HIS NAME.’

2 Timothy 2:22 ESV

[22] So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who CALL ON THE LORD from a pure heart.

- Prayer is an act of worship, and Jesus is prayed to in the NT: 2 Cor. 12:8ff.; Acts 1:24; 7:59-60; 9:10-16; John 14:14 [critical text has "if you ask *ME* anything in my Name"]

- The Prophecy of Dan. 7:13-14 has the Son of Man being served. The Hebrew word there for "serve" is pelach.

As Artison Rex wrote: QUOTE

//This term (pelach) is reserved for ritualistic service and worship in the book of Daniel. In Daniel, all peoples and nations worship the Son of Man. Earlier in Daniel 3, Shadrach, Meshach, and Abednego refuse to worship the golden statue, stating they only worship God. So if the Son of Man is worshipped, that implies divinity, since worship (pelach) is reserved for God. This parallel between the forced worship of the statue and the rightful worship of the Son of Man is a strong argument for His deity.

• Reserved for Deity: In Daniel 3, Shadrach, Meshach, and Abednego refuse to pelach (worship) Nebuchadnezzar’s statue, reserving this term for God alone.

• Divine Honor for the Son of Man: In 7:14, the Son of Man receives pelach from all nations—a direct parallel to Yahweh’s exclusive right to worship. This inversion of Daniel 3 underscores His divinity.

The scene in Daniel 7 clearly recalls the earlier false worship of the golden statue where all peoples were to serve it. This kind inclusio structure is often done in Biblical material. Before in Chapter 3, the three Jews refused to do so; saying they worship God alone; but here all people rightly worship this Son of Man figure. This indicates the Son of Man is a hypostasis of God, since only YHWH is worthy of this worship or service (pelach).//

END QUOTE

- Jesus is bowed down to in a religious context which connotes worship and which is denied even to angels and false gods [Rev. 19:10; 22:8-9; Rom. 11:4]

kamptō [Phil. 2:10-11]

proskuneō [Matt. 28:17; Luke 24:52] 

Philippians 2:10-11 ESV

[10] so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Matthew 28:17 ESV

[17] And when they saw him they worshiped him, but some doubted.

Luke 24:52 ESV

[52] And they worshiped him and returned to Jerusalem with great joy,

Theological Implications of the Son of Man in Daniel 7

Copied from a Facebook post by Artison Rex

Theological Implications of the Son of Man in Daniel 7

Daniel 7:9–14 (LSB)

9 “I kept looking until thrones were set up, and the Ancient of Days was seated... 13 In my night visions, I saw one like a Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. 14 To Him was given dominion, glory, and a kingdom, that all peoples and nations should serve Him. His dominion is everlasting, unyielding; His kingdom indestructible.”

Introduction: A Figure of Paradox

The "Son of Man" in Daniel 7 presents a profound paradox—He is both human and divine. While grounded in ancient Near Eastern (ANE) symbolism, this figure reflects Israel’s monotheistic theology, challenging pagan divine kingship and foreshadowing the Messianic hope fulfilled in Jesus Christ.

I. Divine Attributes of the Son of Man

A. Cloud-Rider: A Divine Motif

In ANE cultures, cloud-riding was a well-known divine attribute, especially associated with Baʿal in Ugaritic mythology. The Hebrew Bible appropriates this imagery and applies it exclusively to YHWH, asserting His supremacy.

• Deuteronomy 33:26

"There is no one like the God of Jeshurun,

Who rides the heavens (rokhev shamayim) to your help,

And through the skies in His majesty."

• Psalm 68:4 (68:5 in some versions)

"Sing to God, sing praises to His name;

Extol Him who rides on the clouds (rokhev ba-aravot),

By His name Yah, and exult before Him."

• Significance: The phrase rokhev ba-aravot ("rides on the clouds") mirrors Baʿal’s title rkb ʿrpt ("Rider of the Clouds") in Ugaritic texts. Here, YHWH is declared the true "cloud-rider," usurping Baʿal’s epithet.

• Isaiah 19:1

"Behold, YHWH is riding on a swift cloud (hineh YHWH rokhev al av kal)

And comes to Egypt;

The idols of Egypt will tremble at His presence."

• Significance: YHWH’s arrival on a cloud signals judgment against Egypt and its gods, emphasizing His supremacy over pagan deities.

• Nahum 1:3

"YHWH is slow to anger and great in power,

And YHWH will by no means leave the guilty unpunished.

In whirlwind and storm is His way,

And clouds are the dust of His feet (avan shchak raglaiv)."

• Significance: Clouds are portrayed as mere dust beneath YHWH’s feet, underscoring His transcendent power over natural forces.

Significance: The Son of Man’s coming on the clouds (Dan 7:13) is a direct divine identifier, aligning Him with YHWH’s cosmic sovereignty and eschatological authority.

Polemic against Baʿal: By using Baʿal’s own title—“cloud-rider”—for YHWH, the Hebrew Bible subverts Canaanite religion. Daniel furthers this polemic by assigning the same imagery to the Son of Man, implying He shares in YHWH’s identity.

• Polemic Against Baʿal: Baʿal was worshipped as the storm god who "rides the clouds" in Ugaritic mythology (e.g., KTU 1.2 IV). By appropriating this imagery, the Hebrew Bible subverts pagan claims and asserts YHWH’s exclusive divinity.

B. Universal Worship (Pelach)

The Aramaic term pelach in Daniel is a liturgical term reserved for deity. Its use in Daniel 7:14 is theologically significant.

• Daniel 3: Shadrach, Meshach, and Abednego refuse to pelach Nebuchadnezzar’s idol, insisting worship belongs to God alone.

• Daniel 7:14: All peoples pelach the Son of Man.

Implication: This is not civil homage but cultic worship. The Son of Man is not merely a representative of God—He is worthy of the same worship that belongs to YHWH.

Another point is worship. This term (pelach) is reserved for ritualistic service and worship in the book of Daniel. In Daniel, all peoples and nations worship the Son of Man. Earlier in Daniel 3, Shadrach, Meshach, and Abednego refuse to worship the golden statue, stating they only worship God. So if the Son of Man is worshipped, that implies divinity, since worship (pelach) is reserved for God. This parallel between the forced worship of the statue and the rightful worship of the Son of Man is a strong argument for His deity.

• Reserved for Deity: In Daniel 3, Shadrach, Meshach, and Abednego refuse to pelach (worship) Nebuchadnezzar’s statue, reserving this term for God alone.

• Divine Honor for the Son of Man: In 7:14, the Son of Man receives pelach from all nations—a direct parallel to Yahweh’s exclusive right to worship. This inversion of Daniel 3 underscores His divinity.

The scene in Daniel 7 clearly recalls the earlier false worship of the golden statue where all peoples were to serve it. This kind inclusio structure is often done in Biblical material. Before in Chapter 3, the three Jews refused to do so; saying they worship God alone; but here all people rightly worship this Son of Man figure. This indicates the Son of Man is a hypostasis of God, since only YHWH is worthy of this worship or service (pelach).

C. Eternal Kingdom and Divine Sovereignty

• Daniel 7:14: His dominion is everlasting and indestructible.

• Daniel 2:44; Psalm 145:13: Echoes of YHWH’s eternal reign.

• The mirroring of Yahweh’s Rule is intentional: The Son of Man’s "everlasting dominion" (7:14) reflects Yahweh’s eternal sovereignty (Psalm 145:13; Daniel 2:44). His kingdom, unshakable and divine, transcends human dynasties. Thus, The Son of Man’s "everlasting dominion" (7:14) intentionally mirrors the eternal reign of Yahweh (Dan 2:44; Ps 145:13). Showing that He is a hypostasis of Yahweh.

• His kingdom will not be destroyed, affirming divine sovereignty.

Conclusion: The Son of Man’s reception of eternal dominion, worship, and divine attributes confirms His identity as a divine figure.

II. Human Duality and Hypostatic Tension

A. The Title “Son of Man”

While in Ezekiel, the term "son of man" emphasizes human frailty, in Daniel 7, it denotes a transcendent figure. He appears human but exercises divine authority, a union that prefigures the doctrine of the hypostatic union.

B. ANE Parallels and Biblical Innovation

• ANE Precedent: Rulers like Pharaoh were seen as hypostases (embodiments) of gods (Ra/Horus). 

• No Deification of Humans: Unlike Pharaoh or Ba’al’s proxies, the Son of Man is not a deified human. He is a heavenly figure, pre-existent and transcendent, He is Yahweh incarnate and the Messiah.

• Daniel’s Transformation: The Son of Man is no mere deified king. He is a heavenly figure, distinct – yet, inseparable from Yahweh, executing divine judgment (7:10–12).

• Polemic Against Paganism: The cloud-rider motif and universal worship subvert ANE idolatry, positioning Yahweh’s agent as the true cosmic sovereign.

Daniel’s vision is thus a monotheistic innovation. It preserves divine transcendence while introducing a distinct, personal mediator who embodies YHWH’s rule—without polytheism.

III. Jesus Christ: Fulfillment and Controversy

A. Jesus’ Use of the Title "Son of Man"

Jesus refers to Himself as “Son of Man” over 80 times in the Gospels, connecting His mission to Daniel 7:

• Mark 2:10–12: Authority to forgive sins.

• Matthew 25:31–32: Judge of the nations.

• Mark 14:62: Seated at the right hand of Power, coming with the clouds.

B. Trial Before Caiaphas: The Turning Point and Explosive Declaration

“I am, and you will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven” (Mark 14:62).

This reference to Daniel 7 and Psalm 110:1 is the theological climax:

• Sitting at God’s right hand: A claim to divine authority.

• Coming on the clouds: A claim to divine identity.

• High Priest’s response (Mark 14:63): Tearing his robes, the formal sign of hearing blasphemy (Lev 10:6; 21:10).

• Verdict (Mark 14:64): Blasphemy.

C. The Scandal of Hypostatic Union

• Blasphemy Charge:

• Divine Equality: Sitting at God’s "right hand" (Psalm 110:1) and cloud-riding (Daniel 7:13) implied shared divinity—a clear blasphemous claim in Second Temple Judaism.

• The High Priest’s Reaction:

• Tearing His Robes (Mark 14:63): A ritual act signaling horror at blasphemy (Leviticus 10:6; 21:10).

• Verdict: "You have heard his blasphemy!" (Mark 14:64).

Why This Was Blasphemy:

• Divine Identity: In Second Temple Judaism, claiming to sit with God or share His throne was unthinkable (Isaiah 42:8; 48:11).

• Hypostatic Tension: While ANE cultures accepted kings as divine hypostases (e.g., Pharaoh as Ra’s embodiment), Judaism strictly rejected human-divine merging. Jesus’ claim to be Yahweh’s hypostasis—

• Hypostatic Union: Jesus’ claim to be both human and divine shattered Jewish monotheistic boundaries, prompting the High Priest to tear his robes (Leviticus 10:6; 21:10).

• Daniel’s Son of Man operates as a monotheistic hypostasis—a unique heavenly figure embodying Yahweh’s rule without compromising His singularity. While rooted in ANE patterns of divine mediation (e.g., Pharaoh as Ra’s hypostasis), the vision transcends them, offering a theological innovation: a divine-human agent who is both distinct to Yahweh and yet identified as Yahweh. He is presented to YHWH as YHWH Himself. This figure became a cornerstone for later messianic and Christological developments, bridging the transcendent and immanent in a way that both echoed and challenged ANE thought.

• Jesus’ use of the "Son of Man" title was neither accidental nor merely messianic. By invoking Daniel 7 and Psalm 110 at His trial, He claimed to be the divine agent of Yahweh’s kingdom—a hypostasis in a Jewish context that allowed no such category. To the High Priest, this was blasphemy; to Christians, it was the revelation of God’s ultimate Word made flesh (John 1:1, 14). The tearing of robes symbolizes the rupture between old paradigms and the new covenant, where the Son of Man’s divine-human identity becomes the cornerstone of redemption.

In Second Temple Judaism, no category existed for a human sharing YHWH’s throne or receiving worship. Jesus’ claim introduces a new theological paradigm—a divine-human person who fulfills Israel’s hopes without violating monotheism.

IV. Theological Implications

A. Monotheistic Innovation

Daniel introduces a divine agent who is with God and as God. This anticipates Trinitarian categories, affirming the Son of Man’s distinct personhood yet shared identity with YHWH.

B. Eschatological Mediator

The Son of Man inaugurates God’s final kingdom (Dan 7:26–27). He executes divine judgment and ushers in everlasting righteousness.

C. Christological Foundation

Early Christians saw Jesus' resurrection and exaltation as the fulfillment of Daniel’s vision:

• Matthew 26:64; Revelation 1:7: Jesus, the divine cloud-rider, returns in glory.

• John 1:14; Colossians 2:9: God’s presence now dwells bodily in Christ.

Conclusion: Bridging Heaven and Earth

Daniel’s Son of Man transcends ANE mythology, offering a vision of divine authority embodied in a human-like figure. For Israel, this was a polemic against idolatry; for Christians, it became the blueprint for understanding Jesus as both Messiah and God. The tearing of the High Priest’s robes symbolizes the rupture between old paradigms and the new covenant—a covenant where the Son of Man, crucified and risen, reigns as the cornerstone of creation’s redemption.

Daniel’s Son of Man is a transcendent figure embodying divine authority through cloud-riding, universal worship, and eternal kingship. These elements, combined with the human title, suggest a messianic figure who bridges the divine and human realms, challenging pagan claims while advancing Israel’s theological narrative. Early Christians saw Jesus as fulfilling this role, interpreting His resurrection and ascension as the ultimate enactment of Daniel’s vision (Matthew 26:64; Revelation 1:7). This synthesis of human and divine motifs makes the Son of Man a cornerstone of biblical messianic expectation.

Final Reflection

The Son of Man in Daniel 7 stands as the cornerstone of biblical theology—a divine-human figure who is worshiped, enthroned, and sovereign over all. He is both divine and human, worshiped and enthroned, embodying the very tension at the heart of the gospel: fully God, fully man. In Him, Daniel’s vision reaches its fulfillment, and Yahweh’s eternal kingdom breaks into human history. His dual identity confronts us with an unavoidable decision—either to tear our robes in blasphemous rejection or to fall in reverent awe before the One who comes with the clouds, worthy of worship as Lord.