What is "a god?"

[placebofactor]

Men have imagined many myths, legends, idols, gods, goddesses, heroes, demons, angels, saints, sun gods, moon gods, the gods of the hills, and the thousands of gods of ancient Egypt, Assyria, Persia, Babylon, Greece, and Rome; if gathered together in one place their images would fill the Smithsonian or the Colosseum in Rome.

There are those on this forum that claim Jesus Christ is not the true God. If this is true, he must be a false god like all other gods mentioned above because there is only one true God. And if Jesus is only “a god” what is he the god of?

My Bible claims the true God or Jehovah as some prefer to call him is perfect in power, wisdom, and goodness and is to be worshipped by his faithful followers. The LORD is both the Creator and ruler of the universe; and in the Old Testament, he is called, “I Am, Elohim, or Jehovah.”

So, if Jesus Christ is only “a god,” he is not worthy of any Christian’s love, honor, or respect.

Some claim we can pay obeisance to Jesus, but we cannot worship him. If we can pay obeisance to Jesus who is only "a god," why would it be wrong to bow a knee to any man who claims to be God, or even Satan who is the prince of the power of the air?

[1213]

So, if Jesus Christ is only “a god,” he is not worthy of any Christian’s love, honor, or respect.

Does that mean, if you are not the God, you are not worth to be loved, honored or respected?

Some claim we can pay obeisance to Jesus, but we cannot worship him. If we can pay obeisance to Jesus who is only "a god," why would it be wrong to bow a knee to any man who claims to be God, or even Satan who is the prince of the power of the air?

To me Jesus is the king, and I don't see any Biblical reason why people should not bow to the king. That is not the same as worship a person as the God.

[tygger2]

Some of the trinitarian sources which admit that the Bible actually describes men who represent God (judges, Israelite kings, etc.) and God’s angels as gods include:

1. Young’s Analytical Concordance of the Bible, “Hints and Helps...,” Eerdmans, 1978 reprint;

2. Strong’s Exhaustive Concordance of the Bible, #430, Hebrew and Chaldee Dict., Abingdon, 1974;

3. New Bible Dictionary, p. 1133, Tyndale House Publ., 1984;

4. Today’s Dictionary of the Bible, p. 208, Bethany House Publ., 1982;

5. Hastings’ A Dictionary of the Bible, p. 217, Vol. 2;

6. The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon, p. 43, Hendrickson publ.,1979;

7. Greek-English Lexicon of the New Testament, #2316 (4.), Thayer, Baker Book House, 1984 printing;

8. The International Standard Bible Encyclopaedia, p. 132, Vol. 1; and p. 1265, Vol. 2, Eerdmans, 1984;

9. The NIV Study Bible, footnotes for Ps. 45:6; Ps. 82:1, 6; and Jn 10:34; Zondervan, 1985;

10. New American Bible, St. Joseph ed., footnote for Ps. 45:7, 1970 ed.;

11. A. T. Robertson, Word Pictures, Vol. 5, pp. 188-189;

12. William G. T. Shedd, Dogmatic Theology, Vol. 1, pp. 317, 324, Nelson Publ., 1980 printing;

13. Murray J. Harris, Jesus As God, p. 202, Baker Book House, 1992;

14. William Barclay, The Gospel of John, V. 2, Daily Study Bible Series, pp. 77, 78, Westminster Press, 1975;

15. The New John Gill Exposition of the Entire Bible (John 10:34 and Ps. 82:6);

16. The Fourfold Gospel (Note for John 10:35);

17. Commentary Critical and Explanatory on the Whole Bible - Jamieson, Fausset, Brown
(John 10:34-36);

18. Matthew Henry Complete Commentary on the Whole Bible (Deut. 10:17; Ps. 82:6-8 and John 10:35);

19. John Wesley's Explanatory Notes on the Whole Bible (Ps. 82:1).

20. Theological Dictionary of the New Testament ('Little Kittel'), - p. 328, Eerdmans Publishing Co., 1985.

21. The Expositor’s Greek Testament, pp. 794-795, Vol. 1, Eerdmans Publishing Co.

22. The Amplified Bible, Ps. 82:1, 6 and John 10:34, 35, Zondervan Publ., 1965.

23. Barnes' Notes on the New Testament, John 10:34, 35.

24. B. W. Johnson's People's New Testament, John 10:34-36.

25. The New International Dictionary of New Testament Theology, Zondervan, 1986, Vol. 3, p. 187.

26. Fairbairn’s Imperial Standard Bible Encyclopedia, p. 24, vol. III, Zondervan, 1957 reprint.

27. Theological Dictionary, Rahner and Vorgrimler, p. 20, Herder and Herder, 1965.

28. Pastor Jon Courson, The Gospel According to John.

29. Vincent’s New Testament Word Studies, John 10:36.

30. C. J. Ellicott, John 10:34, Ellicott's Commentary for English Readers.

(Also John 10:34, 35 - CEV: TEV; GodsWord; The Message; NLT; NIRV; David Guzik - http://www.blbclassic.org/commentaries/ ... topic=John )

And, of course the highly respected and highly popular Jewish writer, Philo, had the same understanding for “God”/“a god” about the same time the NT was written.

And the earliest Christians like the highly respected NT scholar Origen (see DEF note #1) and others - - including Tertullian; Justin Martyr; Hippolytus; Clement of Alexandria; Theophilus (p. 9, DEF); the writer of “The Epistle to Diognetus”; and even super-trinitarians Athanasius and St. Augustine - - also had this understanding for “a god.” And, as we saw above, many highly respected NT scholars of this century agree. (For example, Ernst Haenchen tells us in his commentary on the Gospel of John:

“It was quite possible in Jewish and Christian monotheism to speak of divine beings [angels] that existed alongside and under God but were not identical with him. Phil 2:6-10 proves that. In that passage Paul depicts just such a divine being, who later became man in Jesus Christ”. - John 1, translated by R. W. Funk, 1984, pp. 109, 110, Fortress Press.)[Replying to placebofactor in post #1]

[tygger2]

The NIV Study Bible, Zondervan, 1985 clearly recognizes the truth about the lesser meaning of theos and elohim ('a god'):


"In the language of the OT ... rulers and judges, as deputies of the heavenly King, could be given the honorific title ‘god’ ... or be called ‘son of God’.” - footnote for Ps. 82:1.

And, in the footnote for Ps. 45:6, this trinitarian study Bible tells us: “In this psalm, which praises the [Israelite] king ..., it is not unthinkable that he was called ‘god’ as a title of honor (cf. Isa. 9:6).”

The New International Dictionary of New Testament Theology, Zondervan, 1986, tells us:

“The reason why judges are called ‘gods’ in Ps. 82 is that they have the office of administering God’s judgment as ‘sons of the Most High’. In context of the Ps. the men in question have failed to do this.... On the other hand, Jesus fulfilled the role of a true judge as a ‘god’ and ‘son of the Most High’.” - Vol. 3, p. 187. [Replying to tygger2 in post #3]

[Capbook]

The NIV Study Bible, Zondervan, 1985 clearly recognizes the truth about the lesser meaning of theos and elohim ('a god'):

Yes, some lexicons do, according to context.

"In the language of the OT ... rulers and judges, as deputies of the heavenly King, could be given the honorific title ‘god’ ... or be called ‘son of God’.” - footnote for Ps. 82:1.

And, in the footnote for Ps. 45:6, this trinitarian study Bible tells us: “In this psalm, which praises the [Israelite] king ..., it is not unthinkable that he was called ‘god’ as a title of honor (cf. Isa. 9:6).”

If it did refer to the Israelite King, where is his forever and ever throne in the NT?

The New International Dictionary of New Testament Theology, Zondervan, 1986, tells us:
“The reason why judges are called ‘gods’ in Ps. 82 is that they have the office of administering God’s judgment as ‘sons of the Most High’. In context of the Ps. the men in question have failed to do this.... On the other hand, Jesus fulfilled the role of a true judge as a ‘god’ and ‘son of the Most High’.” - Vol. 3, p. 187. [Replying to tygger2 in post #3]

Yes, Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order. Judgeth, passes sentence upon them. The gods - Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.(John Wesley)

[placebofactor]

Some of the trinitarian sources which admit that the Bible actually describes men who represent God (judges, Israelite kings, etc.) and God’s angels as gods include:

1. Young’s Analytical Concordance of the Bible, “Hints and Helps...,” Eerdmans, 1978 reprint;

2. Strong’s Exhaustive Concordance of the Bible, #430, Hebrew and Chaldee Dict., Abingdon, 1974;

3. New Bible Dictionary, p. 1133, Tyndale House Publ., 1984;

4. Today’s Dictionary of the Bible, p. 208, Bethany House Publ., 1982;

5. Hastings’ A Dictionary of the Bible, p. 217, Vol. 2;

6. The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon, p. 43, Hendrickson publ.,1979;

7. Greek-English Lexicon of the New Testament, #2316 (4.), Thayer, Baker Book House, 1984 printing;

8. The International Standard Bible Encyclopaedia, p. 132, Vol. 1; and p. 1265, Vol. 2, Eerdmans, 1984;

9. The NIV Study Bible, footnotes for Ps. 45:6; Ps. 82:1, 6; and Jn 10:34; Zondervan, 1985;

10. New American Bible, St. Joseph ed., footnote for Ps. 45:7, 1970 ed.;

11. A. T. Robertson, Word Pictures, Vol. 5, pp. 188-189;

12. William G. T. Shedd, Dogmatic Theology, Vol. 1, pp. 317, 324, Nelson Publ., 1980 printing;

13. Murray J. Harris, Jesus As God, p. 202, Baker Book House, 1992;

14. William Barclay, The Gospel of John, V. 2, Daily Study Bible Series, pp. 77, 78, Westminster Press, 1975;

15. The New John Gill Exposition of the Entire Bible (John 10:34 and Ps. 82:6);

16. The Fourfold Gospel (Note for John 10:35);

17. Commentary Critical and Explanatory on the Whole Bible - Jamieson, Fausset, Brown
(John 10:34-36);

18. Matthew Henry Complete Commentary on the Whole Bible (Deut. 10:17; Ps. 82:6-8 and John 10:35);

19. John Wesley's Explanatory Notes on the Whole Bible (Ps. 82:1).

20. Theological Dictionary of the New Testament ('Little Kittel'), - p. 328, Eerdmans Publishing Co., 1985.

21. The Expositor’s Greek Testament, pp. 794-795, Vol. 1, Eerdmans Publishing Co.

22. The Amplified Bible, Ps. 82:1, 6 and John 10:34, 35, Zondervan Publ., 1965.

23. Barnes' Notes on the New Testament, John 10:34, 35.

24. B. W. Johnson's People's New Testament, John 10:34-36.

25. The New International Dictionary of New Testament Theology, Zondervan, 1986, Vol. 3, p. 187.

26. Fairbairn’s Imperial Standard Bible Encyclopedia, p. 24, vol. III, Zondervan, 1957 reprint.

27. Theological Dictionary, Rahner and Vorgrimler, p. 20, Herder and Herder, 1965.

28. Pastor Jon Courson, The Gospel According to John.

29. Vincent’s New Testament Word Studies, John 10:36.

30. C. J. Ellicott, John 10:34, Ellicott's Commentary for English Readers.

(Also John 10:34, 35 - CEV: TEV; GodsWord; The Message; NLT; NIRV; David Guzik - http://www.blbclassic.org/commentaries/ ... topic=John )

And, of course the highly respected and highly popular Jewish writer, Philo, had the same understanding for “God”/“a god” about the same time the NT was written.

And the earliest Christians like the highly respected NT scholar Origen (see DEF note #1) and others - - including Tertullian; Justin Martyr; Hippolytus; Clement of Alexandria; Theophilus (p. 9, DEF); the writer of “The Epistle to Diognetus”; and even super-trinitarians Athanasius and St. Augustine - - also had this understanding for “a god.” And, as we saw above, many highly respected NT scholars of this century agree. (For example, Ernst Haenchen tells us in his commentary on the Gospel of John:

“It was quite possible in Jewish and Christian monotheism to speak of divine beings [angels] that existed alongside and under God but were not identical with him. Phil 2:6-10 proves that. In that passage Paul depicts just such a divine being, who later became man in Jesus Christ”. - John 1, translated by R. W. Funk, 1984, pp. 109, 110, Fortress Press.)[Replying to placebofactor in post #1]

I read all your posts. Thanks for your hard work. But where do you put Jesus in all this? Do you put him in the same category as one of the judges, kings of Israel, the angels of heaven, or even Satan as "a god" or is he Jehovah, our Creator, King, Lord, Savior, Redeemer, and Judge to the glory of his Father?

Note: I have used all uppercase letters for the titles of Jesus Christ. For me and millions of others, this is extremely important because the uppercase letter distinguishes between being one of many gods or being the One and Only God. "Thy throne O God (Elohim), is forever and ever:" Or as in Genesis 1:1, "In the beginning God (Elohim) created ---."

And, of course, the pre-incarnate Christ is referred to as Jehovah in many places throughout the Bible and in the New Testament of the King James Bible. In the O.T., especially when he was seen and conversed with men like Abraham, Isaac, Jacob, Moses, David, etc. In the New Testament, when he said of himself in Revelation 1:8, "I am --- the Almighty."

[Face to face]

.

“ divinity “ has a meaning that is much more than to just simply posses an attribute of deification, worship veneration, glorification, exaltation, and worship.

But the word “ DIVINITY “ applied to the God of the Bible indicates his Omniscience, all knowing - and power of divinization, knowledge of the future discerning, forecasting, foretelling, perceiving and prophesy as fore - knowledge




Heb 1: 1 - 3 explains who Jesus is - as God himself manifested / MORPHED in flesh

:1 Many ways, also various ways, long ago the God spoke to their fathers

:2 in THEIR PROPHETS UNTO THESE LAST OF DAYS, OF THESE, HE SPOKE TO THEM IN HIS SON UPON WHOM IS GIVEN HEIR, OF WHOM ALSO THIS IS FOREVER DONE

:3 WHO BEING THE EMANATION / RADIATING OF HIS GLORY, AND THE EXPRESS IMAGE OF HIS - confidence “ ὑπόστασις - hupostasis “ = confidence

[marke]

So, if Jesus Christ is only “a god,” he is not worthy of any Christian’s love, honor, or respect.

Does that mean, if you are not the God, you are not worth to be loved, honored or respected?

Some claim we can pay obeisance to Jesus, but we cannot worship him. If we can pay obeisance to Jesus who is only "a god," why would it be wrong to bow a knee to any man who claims to be God, or even Satan who is the prince of the power of the air?

To me Jesus is the king, and I don't see any Biblical reason why people should not bow to the king. That is not the same as worship a person as the God.

Marke: Jesus dwelt with God the Father as God the Son long before humans were created in the Garden of Eden. Jesus was not an angel before the creation and was not a man before the creation. God and Jesus shared a bond that was a shared deity.
John 17:5
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

[onewithhim]

[Replying to placebofactor in post #1]
One has to understand the definition of "god." It means anything that people might place ahead of the true God as more important to them than God. It also can mean a powerful, revered, important person, which the Bible calls judges, and it applies to governors and kings, etc. Jesus is a powerful, revered, important Person. Therefore he can be called "a god."

[Capbook]

[Replying to placebofactor in post #1]
One has to understand the definition of "god." It means anything that people might place ahead of the true God as more important to them than God. It also can mean a powerful, revered, important person, which the Bible calls judges, and it applies to governors and kings, etc. Jesus is a powerful, revered, important Person. Therefore he can be called "a god."

And do you worship Jesus of the same level with the judges, governors, kings and etc?