The Double Invocation "Lord, Lord" points to Deity

 

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The Double Invocation "Lord, Lord" points to Deity

The double invocation "Lord, Lord" (Κύριε, Κύριε in Greek) in the New Testament, when applied to Jesus Christ, is a profound theological claim that deliberately echoes the exclusive reverence reserved for YHWH (יהוה) in the Hebrew Bible. Recall the double invocation "Lord, LORD" (in Hebrew, "Adonai YHWH" or similar) is used in the Old Testament. This is a exclusive and reverent way to address the Most High God. This linguistic and theological parallel is a cornerstone of early Christian Christology, asserting Jesus’ divine identity and authority. Here’s a breakdown of its significance:

1. The Hebrew Bible: "LORD, LORD" as Divine Exclusivity

In the Old Testament, the double invocation "LORD, LORD" (אֲדֹנָי יְהוִה, Adonai YHWH) is used exclusively for God, emphasizing His supreme sovereignty, covenantal faithfulness, and uniqueness:

• Genesis 15:2, 8: Abraham addresses God as "Lord GOD" in prayer.

• Deuteronomy 3:24: Moses cries, "Lord GOD... no god in heaven or on earth like You."

• Ezekiel’s visions (e.g., Ezek. 2:4, 37:3): The prophet repeatedly hears God addressed as "Lord GOD."

This doubling was a mark of reverence for Israel’s covenant God, reinforcing monotheism and distinguishing Him from all other beings. To call anyone else "Lord, Lord" in this way would have been unthinkable for Jews. It's a significant title reserved only for God.

2. The New Testament: Jesus as "Lord, Lord"

In the NT, Jesus is addressed with the same double invocation, directly applying to Him language reserved for YHWH:

• Matthew 7:21-23:

"Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven... Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name?’"

Here, Jesus positions Himself as the divine judge of all humanity—a role exclusively belonging to God (cf. Joel 3:12).

• Luke 6:46:

"Why do you call me ‘Lord, Lord,’ and not do what I tell you?"

Jesus ties the title to obedience, mirroring the OT link between calling YHWH "Lord" and keeping His commandments (Deut. 6:4-5).

• Romans 10:9-13:

Paul quotes Joel 2:32 ("Everyone who calls on the name of the LORD [YHWH] will be saved") but applies it to Jesus:

"If you confess with your mouth that Jesus is Lord... you will be saved."

This equates Jesus with YHWH as the object of saving faith.

By applying "Lord, Lord" to Jesus, the NT authors are equating Him with YHWH. This is part of early Christian Christology, affirming Jesus' divine status. The use of the same title bridges the OT understanding of God with the NT revelation of Jesus as God incarnate.

3. Theological Implications: Jesus as YHWH Incarnate

By invoking "Lord, Lord" for Jesus, the NT authors make a radical claim:

• Divine Authority: Jesus exercises prerogatives unique to God—forgiving sins (Mark 2:7), judging the world (John 5:22), and receiving worship (Matt. 28:17).

• Fulfillment of the Shema: The Shema (Deut. 6:4, "Hear, O Israel: The LORD our God, the LORD is one") is redefined in 1 Corinthians 8:6 to include Jesus:

"For us there is one God, the Father... and one Lord, Jesus Christ."

• Psalm 110:1: The NT frequently cites this psalm, where YHWH says to the Messiah, "Sit at My right hand" (Matt. 22:44; Acts 2:34-36). Jesus is the "Lord" (κύριος) exalted to divine status.

4. Jewish Context and Early Christian Boldness

For Second Temple Jews, calling Jesus "Lord, Lord" would have been provocative, even blasphemous, unless He were truly divine. The early Church’s use of this title:

• Challenged Jewish Monotheism: By including Jesus in the divine identity (cf. John 1:1, 20:28), Christians redefined—but did not abandon—Jewish monotheism.

• Affirmed Resurrection and Exaltation: After His resurrection, Jesus is declared "Lord and Christ" (Acts 2:36), fulfilling the OT hope of YHWH’s reign.

For Jewish Christians, using this title for Jesus would be a radical affirmation of His divinity, considering the strict monotheism of Judaism. This could have been a point of contention, but the NT writers deliberately use this language to make their case.

5. Possible counterarguments or nuances: 

Some might argue that "Lord" (Kyrios) in the NT can sometimes mean just a respectful title, like "sir." But the double invocation and the contexts in which it's used (e.g., judgment scenes, worship) suggest a higher Christology.

Also, connecting this to the Shema in Deuteronomy 6:4, where YHWH is one. Early Christians like Paul in 1 Corinthians 8:6 adapt the Shema to include Jesus, showing that the title "Lord" is now shared between the Father and Jesus.

6. Modern Significance

The double invocation "Lord, Lord" underscores:

• Jesus’ Divinity: He is not merely a teacher or prophet but the incarnate God worthy of the same reverence as YHWH.

• Existential Demand: Like the OT, calling Jesus "Lord" requires total allegiance (Luke 6:46; James 2:19).

The significance of this theological claim for early Christian belief and how it positions Jesus within the divine identity of the God of Israel should inform us to how Jesus Christ was viewed within early Christianity and we should submit to it's implications. 

Conclusion

The NT’s application of "Lord, Lord" to Jesus is a deliberate, subversive theological move that identifies Him with the God of Israel. This linguistic bridge between the Testaments anchors Christian faith in Jewish monotheism while proclaiming Jesus as the embodiment of YHWH’s saving presence—"Emmanuel, God with us" (Matt. 1:23).