The doctrine of the Deity of Christ refers to the belief that Jesus Christ is both fully God and fully human, a core teaching in Christian theology. This doctrine is vital to the understanding of salvation, as Christians believe that Jesus’ divine nature is necessary for His role as Savior.
Scriptures Supporting the Deity of Christ:
- John 1:1 (KJV)
“In the beginning was the Word, and the Word was with God, and the Word was God.”- Interpretation: This verse clearly states that “the Word” (which is later identified as Jesus in verse 14) is God. This affirms the deity of Christ from the outset of the Gospel of John.
- John 10:30 (KJV)
“I and my Father are one.”- Interpretation: Jesus claims unity with God the Father, suggesting equality in nature, which points to His divine identity.
- John 14:9 (KJV)
“Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?”- Interpretation: Jesus equates Himself with the Father, implying His divine nature. To see Jesus is to see God.
- Colossians 2:9 (KJV)
“For in him dwelleth all the fullness of the Godhead bodily.”- Interpretation: Paul confirms that in Christ resides the full nature of God, bodily. This supports the belief in the full deity of Christ.
- Hebrews 1:8 (KJV)
“But unto the Son he saith, Thy throne, O God, is forever and ever: a sceptre of righteousness is the sceptre of thy kingdom.”- Interpretation: The Father calls the Son “God,” directly affirming Christ’s divine status.
- Titus 2:13 (KJV)
“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”- Interpretation: Paul refers to Jesus as both “the great God and our Savior,” pointing to His divine nature.
- Matthew 28:18 (KJV)
“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.”- Interpretation: Jesus claims all authority in heaven and earth, a prerogative only belonging to God.
- Revelation 1:17-18 (KJV)
“And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of hell and of death.”- Interpretation: Jesus identifies Himself as “the first and the last,” a title given to God in the Old Testament (Isaiah 44:6), confirming His divinity.
Scriptures Against the Deity of Christ:
- John 14:28 (KJV)
“Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.”- Interpretation: Some interpret this to suggest that Jesus is subordinate to the Father, which could be seen as contradicting the belief in His equality with God.
- Mark 13:32 (KJV)
“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”- Interpretation: This verse is used to argue that since Jesus doesn’t know the hour of His return, He must be less than the Father, indicating that His divine nature is limited.
- Luke 22:42 (KJV)
“Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”- Interpretation: Jesus’ expression of submission to the Father’s will may be taken to suggest that He is not co-equal with God, but rather submitting to a higher will.
- Matthew 26:39 (KJV)
“And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.”- Interpretation: Again, Jesus expresses a willingness to submit to the Father, which some believe implies a distinction between His nature and that of God.
- 1 Corinthians 15:27-28 (KJV)
“For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”- Interpretation: This suggests that after the defeat of all enemies, the Son will submit to the Father, which some interpret as a sign of the Son’s inferiority.
- John 5:19 (KJV)
“Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.”- Interpretation: This verse is used to show that Jesus does not act independently but is dependent on the Father, which some argue challenges the full equality of the Son with the Father.
- John 17:3 (KJV)
“And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”- Interpretation: Jesus makes a distinction between Himself and the Father, referring to the Father as the “only true God,” which some interpret as evidence that Jesus is not divine in the same way as the Father.
- Acts 2:22 (KJV)
“Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:”- Interpretation: Peter refers to Jesus as a “man approved of God,” which some see as highlighting Jesus’ humanity and lessening His divinity.
Deity Of Christ Christian Denominations
1. Roman Catholic Church
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Jesus (the Word) is fully divine and eternal, sharing the same nature as God the Father. - John 10:30 – “I and my Father are one.”
Interpretation: This emphasizes the unity between Jesus and the Father, asserting equality in divinity. - Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.”
Interpretation: Jesus embodies the fullness of God, confirming His divine nature.
Critics Against Deity of Christ in Catholicism:
- Matthew 26:39 – “And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.”
Interpretation: Critics argue this highlights Jesus’ humanity, implying a submission of will to the Father, which could suggest a distinction in nature. Catholics view this as a demonstration of Jesus’ humanity, not a denial of His divinity.
Summary for Roman Catholic Church:
The Catholic Church affirms the full deity and humanity of Christ. They interpret key scriptures like John 1:1 (“The Word was God”) and Colossians 2:9 (“the fullness of the Godhead bodily”) to affirm Jesus’ divinity. Critics may point to Matthew 26:39 (“not as I will, but as thou wilt”) as evidence of His humanity, but Catholics view this submission as part of His redemptive work, not a denial of His divine nature.
2. Eastern Orthodox Church
Scriptural Basis For Deity of Christ:
- John 1:14 – “And the Word was made flesh, and dwelt among us…”
Interpretation: Jesus, the Word, is both fully God and fully man, revealed in the flesh. - Titus 2:13 – “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”
Interpretation: Jesus is both God and Savior, affirming His divine identity.
Critics Against Deity of Christ in Eastern Orthodoxy:
- Luke 22:42 – “Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”
Interpretation: Critics argue this shows a distinction between the Father and the Son, possibly suggesting a non-divine nature. However, the Orthodox Church teaches this is an example of Jesus’ submission in His humanity.
Summary for Eastern Orthodox Church:
The Eastern Orthodox Church believes in the full deity and humanity of Christ, taught through passages such as John 1:14 (“the Word was made flesh”) and Titus 2:13 (“our Saviour Jesus Christ”). Critics might point to Luke 22:42 (“not my will, but thine, be done”) to highlight a difference in wills, but the Orthodox Church teaches this as a sign of Jesus’ voluntary submission in His humanity, not a denial of His divine nature.
3. Evangelical Protestant
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Jesus (the Word) is fully divine, eternal, and equal to the Father. - John 20:28 – “And Thomas answered and said unto him, My Lord and my God.”
Interpretation: Evangelicals affirm that Thomas’ declaration is a clear recognition of Jesus as God. - Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.”
Interpretation: This passage clearly supports the belief that Jesus possesses the fullness of God’s nature.
Critics Against Deity of Christ in Evangelicalism:
- Mark 13:32 – “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
Interpretation: Some critics claim this suggests a limitation of knowledge, which might challenge the notion of Jesus’ omniscience and divinity. Evangelicals typically interpret this as Jesus voluntarily limiting His divine attributes in His humanity.
Summary for Evangelical Protestant:
Evangelical Protestants affirm the full deity of Christ based on scripture, particularly John 1:1 (“the Word was God”) and Colossians 2:9 (“the fullness of the Godhead bodily”). They interpret Mark 13:32 (“neither the Son, but the Father”) as a voluntary limitation of Jesus’ divine knowledge, not a contradiction of His deity.
4. Baptist (Southern Baptist, Independent Baptist, etc.)
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Baptists affirm that Jesus is fully divine, as the Word was both with God and is God. - John 14:9 – “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father.”
Interpretation: Jesus declares His unity with the Father, reinforcing His divine identity.
Critics Against Deity of Christ in Baptist Views:
- Matthew 26:39 – “And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.”
Interpretation: Critics suggest this verse shows a clear distinction between the Father and the Son. Baptists generally interpret this as a moment of Jesus’ human submission to the Father’s will, not as evidence against His deity.
Summary for Baptist (Southern Baptist, Independent Baptist, etc.):
Baptists, like other Evangelicals, affirm the full deity of Christ, based on passages like John 1:1 (“the Word was God”) and John 14:9 (“he that hath seen me hath seen the Father”). Critics may point to Matthew 26:39 (“not as I will, but as thou wilt”) as evidence of Jesus’ humanity, but Baptists view this submission as a reflection of His voluntary obedience, not a contradiction of His divine nature.
5. Methodist (United Methodist, AME, etc.)
Scriptural Basis For Deity of Christ:
- John 1:14 – “And the Word was made flesh, and dwelt among us…”
Interpretation: Jesus is both fully divine and fully human, which is central to Methodist theology. - John 10:30 – “I and my Father are one.”
Interpretation: This verse is seen as a declaration of Jesus’ divinity, asserting His oneness with the Father.
Critics Against Deity of Christ in Methodism:
- Mark 13:32 – “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
Interpretation: Critics argue this suggests a limitation of knowledge in Jesus. Methodists, however, explain this as part of His humanity, which voluntarily limits His divine attributes.
Summary for Methodist (United Methodist, AME, etc.):
Methodists affirm the full deity of Christ, emphasizing the reality of the Incarnation as described in John 1:14 (“the Word was made flesh”) and John 10:30 (“I and my Father are one”). While critics may point to Mark 13:32 (“neither the Son, but the Father”) as evidence of a limitation of Jesus’ knowledge, Methodists view this as part of His voluntary submission in His humanity, not a denial of His divine nature.
6. Lutheran (Missouri Synod, ELCA, etc.)
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Lutherans affirm that Jesus is the eternal Word of God and fully divine. - Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.”
Interpretation: This verse affirms that the fullness of God resides in Jesus, supporting His deity.
Critics Against Deity of Christ in Lutheranism:
- Luke 22:42 – “Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”
Interpretation: Critics might argue that Jesus’ prayer demonstrates a distinction between His will and the Father’s. Lutherans explain this as a moment of voluntary submission in Jesus’ humanity, not a denial of His divinity.
Summary for Lutheran (Missouri Synod, ELCA, etc.):
Lutherans affirm the full deity and humanity of Christ, emphasizing the fullness of God in Jesus as expressed in John 1:1 (“the Word was God”) and Colossians 2:9 (“the fullness of the Godhead bodily”). They interpret the Gethsemane prayer in Luke 22:42 (“not my will, but thine”) as showing Jesus’ humanity and His voluntary submission, not a denial of His divine nature.
7. Pentecostal (Assemblies of God, UPCI, etc.)
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Pentecostals believe in the full divinity of Christ. Jesus, the Word, is co-eternal with the Father, affirming His deity. - Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.”
Interpretation: The fullness of God dwells in Jesus, making Him fully divine and fully God. - John 14:9 – “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father.”
Interpretation: Jesus identifies Himself as the revelation of the Father, underlining His divine nature.
Critics Against Deity of Christ in Pentecostalism:
- Mark 13:32 – “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”
Interpretation: Some critics claim this verse suggests a limitation of knowledge, potentially undermining Jesus’ omniscience. Pentecostals interpret this as part of Jesus’ voluntary limitation of His divine attributes during His earthly ministry.
Summary for Pentecostal (Assemblies of God, UPCI, etc.):
Pentecostals believe in the full divinity of Jesus Christ, supported by John 1:1 (“the Word was God”) and Colossians 2:9 (“the fullness of the Godhead bodily”). They see Mark 13:32 (“neither the Son, but the Father”) as indicating a voluntary limitation of Jesus’ knowledge, not a contradiction of His deity.
8. Jehovah’s Witnesses
Scriptural Basis Against Deity of Christ:
- John 14:28 – “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.”
Interpretation: Jehovah’s Witnesses argue this shows that Jesus is not fully divine, but is inferior to God the Father. They believe Jesus is a created being, not co-eternal with the Father. - 1 Corinthians 8:6 – “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.”
Interpretation: Jehovah’s Witnesses interpret this as distinguishing between the “one God” (the Father) and Jesus, suggesting that Jesus is subordinate and not of the same divine essence as the Father.
Critics Against Deity of Christ in Jehovah’s Witnesses:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Jehovah’s Witnesses translate this passage as “the Word was a god” (instead of “God”), which they claim means Jesus is a divine being but not Almighty God. They argue that “God” refers to the Father alone.
Summary for Jehovah’s Witnesses:
Jehovah’s Witnesses reject the full deity of Christ. They interpret verses like John 14:28 (“my Father is greater than I”) to suggest Jesus is not co-equal with God the Father. They also translate John 1:1 (“the Word was a god”) to imply that Jesus is a created being and not fully divine.
9. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Mormons believe that Jesus is divine, but they do not believe He is the same as the Father in essence. They view Jesus as the firstborn spirit child of God the Father, who became a god. - Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.”
Interpretation: Mormons interpret this as Jesus possessing divine authority and power, though not necessarily in the same sense as the eternal God the Father. They see Jesus as a god but hold that all believers have the potential to become gods through exaltation.
Critics Against Deity of Christ in Mormonism:
- John 10:30 – “I and my Father are one.”
Interpretation: Critics argue that this verse strongly affirms the unity of essence between Jesus and the Father. Mormons believe the “oneness” is more about purpose and unity in action, not about shared divine essence. - Isaiah 43:10 – “Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.”
Interpretation: Critics point to this as evidence that there is only one eternal God, challenging Mormon beliefs in multiple gods. Mormons argue that this passage refers to the God of Israel, not to all divine beings.
Summary for Mormonism (LDS):
Mormons believe that Jesus is divine but not co-eternal or of the same essence as God the Father. They believe in a hierarchical, pluralistic view of divinity, where Jesus is a god, but so are others (including believers who achieve exaltation). Verses like John 1:1 and Colossians 2:9 point to His divine nature, but Mormons interpret these in a way that allows for multiple gods and the potential for human divinity.
10. Seventh-day Adventist
Scriptural Basis For Deity of Christ:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Interpretation: Adventists affirm the full divinity of Jesus, teaching that He is eternal and of the same essence as God the Father. - Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.”
Interpretation: Adventists affirm that Jesus possesses all the attributes of God, fully embodying the Godhead. - Hebrews 1:8 – “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.”
Interpretation: Adventists interpret this as a clear reference to the deity of Christ, where the Father calls the Son “God.”
Critics Against Deity of Christ in Adventism:
- John 14:28 – “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.”
Interpretation: Some critics might argue that this statement implies a distinction in nature. However, Adventists understand this as referring to Jesus’ role within the Trinity and His voluntary submission during His earthly ministry, not as a denial of His divinity.
Summary for Seventh-day Adventist:
Seventh-day Adventists affirm the full deity of Christ, as supported by passages like John 1:1 (“the Word was God”) and Colossians 2:9 (“the fullness of the Godhead bodily”). They understand John 14:28 (“for my Father is greater than I”) as referring to the functional submission of Jesus during His earthly ministry, not as evidence against His divine nature.
Conclusion
The doctrine of the Deity of Christ is foundational to many Christian denominations, though interpretations of this doctrine can vary significantly. Across these denominations, the deity of Jesus Christ is affirmed through scriptures such as John 1:1 (“In the beginning was the Word, and the Word was with God, and the Word was God”) and Colossians 2:9 (“For in him dwelleth all the fullness of the Godhead bodily”). However, differences arise in how each denomination interprets these scriptures and reconciles verses that might suggest a distinction between Jesus and God the Father, such as Matthew 26:39 (“not as I will, but as thou wilt”) or John 14:28 (“my Father is greater than I”).
Some groups, like the Roman Catholic Church, Eastern Orthodox Church, and Evangelical Protestants, affirm the full divinity of Jesus, seeing such verses as expressions of His dual nature—both fully human and fully divine. Others, like Jehovah’s Witnesses, Mormonism (LDS), and even Pentecostals, may interpret these verses differently, offering varying views of Jesus’ relationship to the Father and His nature as God.
In conclusion, the theological differences on the deity of Christ between denominations primarily stem from how each group interprets the nature of the Trinity and the relationship between the Father and the Son, especially regarding scriptural passages that highlight Jesus’ submission to the Father and His humanity.
Summary Table: Views on the Deity of Christ
| Denomination | View | Scripture Basis (For) | Argument Against (Critics) | Scripture Basis (Against) |
|---|---|---|---|---|
| Roman Catholic Church | Full Deity of Christ | John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.” | Critics argue Matthew 26:39 (“not as I will, but as thou wilt”) highlights Jesus’ humanity, suggesting a distinction in nature. | Matthew 26:39 – “not as I will, but as thou wilt.” |
| Eastern Orthodox Church | Full Deity of Christ | John 1:14 – “And the Word was made flesh, and dwelt among us…” | Critics argue Luke 22:42 (“not my will, but thine, be done”) shows a distinction in wills, implying a separation between Jesus’ divinity and humanity. | Luke 22:42 – “not my will, but thine, be done.” |
| Evangelical Protestant | Full Deity of Christ | John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.” | Critics claim Mark 13:32 (“neither the Son, but the Father”) shows Jesus’ limited knowledge, challenging His omniscience. | Mark 13:32 – “neither the Son, but the Father.” |
| Baptist | Full Deity of Christ | John 14:9 – “He that hath seen me hath seen the Father.” | Critics suggest Matthew 26:39 (“not as I will, but as thou wilt”) shows Jesus’ humanity, implying a distinction in His nature. | Matthew 26:39 – “not as I will, but as thou wilt.” |
| Methodist | Full Deity of Christ | John 10:30 – “I and my Father are one.” | Critics argue Mark 13:32 (“neither the Son, but the Father”) highlights a limitation of Jesus’ divine knowledge. | Mark 13:32 – “neither the Son, but the Father.” |
| Lutheran | Full Deity of Christ | Colossians 2:9 – “For in him dwelleth all the fullness of the Godhead bodily.” | Critics claim Luke 22:42 (“not my will, but thine, be done”) shows a distinction between the Father and the Son. | Luke 22:42 – “not my will, but thine, be done.” |
| Pentecostal | Full Deity of Christ | John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.” | Critics argue Mark 13:32 (“neither the Son, but the Father”) limits Jesus’ knowledge, which could challenge His omniscience. | Mark 13:32 – “neither the Son, but the Father.” |
| Jehovah’s Witnesses | Jesus is a created being, inferior to the Father | 1 Corinthians 8:6 – “But to us there is but one God, the Father, of whom are all things, and one Lord Jesus Christ.” | Critics claim John 1:1 (“the Word was God”) suggests Jesus is fully divine. Jehovah’s Witnesses translate this verse as “the Word was a god.” | John 1:1 – “the Word was God.” |
| Mormonism (LDS) | Jesus is divine but a created god | John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.” | Critics argue John 10:30 (“I and my Father are one”) suggests the unity of essence between Jesus and the Father. Mormonism sees this unity as purpose, not divine essence. | John 10:30 – “I and my Father are one.” |
| Seventh-day Adventist | Full Deity of Christ | Hebrews 1:8 – “But unto the Son he saith, Thy throne, O God, is for ever and ever…” | Critics argue John 14:28 (“my Father is greater than I”) highlights a distinction in the nature of Jesus. | John 14:28 – “my Father is greater than I.” |
Summary:
The Deity of Christ is universally affirmed among many mainstream Christian denominations such as the Roman Catholic Church, Eastern Orthodox Church, Evangelical Protestants, Baptists, Methodists, Lutherans, and Pentecostals, all of whom accept key scriptures like John 1:1 (“the Word was God”) and Colossians 2:9 (“the fullness of the Godhead bodily”). However, some verses are used by critics to suggest distinctions in Jesus’ nature, such as His submission to the Father in Matthew 26:39 or His statements about His knowledge in Mark 13:32.
On the other hand, Jehovah’s Witnesses and Mormonism (LDS) offer alternate views, where they affirm the divinity of Jesus in a limited sense or interpret His divinity in a different light. Jehovah’s Witnesses deny His full equality with the Father, while Mormons teach that Jesus is one of many gods and is a created being, though divine.
Seventh-day Adventists maintain the traditional Christian view of the full deity of Christ, despite some critics pointing to verses like John 14:28 (“my Father is greater than I”) to suggest a difference in nature.
This table and conclusion highlight the diversity of beliefs surrounding the nature of Christ’s divinity, with varying interpretations and scriptural foundations across denominations.