Jesus is Jehovah in 2 Thessalonians

Jesus is Jehovah in the New Testament: Index

1. INTRODUCTION
This is my "Jesus is Jehovah in 2 Thessalonians," which is the fifth

[Above: Thessalonica: BiblePlaces.com:

"Thessalonica was located at the intersection of two major Roman roads, one leading from Italy eastward (Ignatia Way) and the other from the Danube to the Aegean. Thessalonica's location and use as a port made it a prominent city. In 168 B.C. it became the capital of the second district of Macedonia and later it was made the capital and major port of the whole Roman province of Macedonia (146 B.C.). In 42 B.C., after the battle at Philippi, Thessalonica was made a free city. ... Paul (with Silas and Timothy) came to Thessalonica from Philippi on his second missionary journey, stopping in Amphipolis and Apollonia before arriving here (Acts 17). He preached in the city's synagogue, the chief synagogue of the region, for at least three weeks. His ministry was strong, and he established a Jewish-Gentile church, although it was more heavily Gentile (1 Thes. 1:9). When Paul faced great persecution at the hands of the mob, he fled to Berea, but Thessalonians eventually forced him to leave there also (Acts 17:13-14).]

part of my series, Jesus is Jehovah in the New Testament, based on my morning "quiet time" Bible study. I had prepared this message to follow Jesus is Jehovah in 1 Thessalonians but inadvertently posted Jesus is Jehovah in 1 Corinthians instead. Bible verse links are usually (but not always) to the American Standard Version, because it translated the Heb. Yahweh as "Jehovah" rather than "LORD."

2. JESUS HAS NAMES & TITLES OF JEHOVAH
Name. The name of the Lord Jesus is to be glorified (2Th 1:12). Paul commands "in the name of our Lord Jesus Christ" (2Th 3:6. Cf. Ac 8:16; 9:27; 15:26; 19:5,13,17; 21:13; 1Cor 1:2,10; 5:4; 6:11; Eph 5:20; Col 3:17; 2Th 1:12).

Lord. Jesus is "the Lord Jesus Christ" (2Th 1:1,2,12; 3:12,18); "our Lord Jesus Christ" (2Th 2:1,14,16; 3:6); "the Lord Jesus" (2Th 1:7; 2:8); "our Lord Jesus" (2Th 1:8); and "the Lord" (2Th 1:9; 2:2,13; 3:1,3,4,5,16):

"The Sense in which Christ is called Lord. The first argument from the New Testament in proof of the divinity of Christ, is derived from the fact that He is everywhere called Lord; the Lord; our Lord. It is admitted that the Greek word kurios ... is applied as a title of respect ... It is, therefore, not merely the fact that Jesus is called Lord, that proves that He is also God; but that He is called Lord in such a sense and in such a way as is consistent with no other hypothesis." (Hodge, 1892, "Systematic Theology," p.I:495).

"... Christ is called Lord in the New Testament with the same ... preeminence that Jehovah is called Lord in the Old Testament. This was the word which all the readers ... of the Hebrew or Greek Scriptures, under the old economy were accustomed to use to express their relation to God ... The Lord was their God ... The same feelings of reverence ... are expressed throughout the New Testament in calling Jesus Lord." (Hodge, 1892, Ibid., pp.I:495-496).

"Jesus Christ ... is Lord to Christians in the same sense that Jehovah was Lord to the Hebrews ... no man ... is ever thus prevailingly addressed or invoked as Lord. We have but one Lord [1Cor 8:6; Eph 4:5]; and Jesus Christ is Lord [Php 2:11] ... Every believer knows in what sense he calls Jesus Lord ... his owner, as his absolute sovereign, to whom the allegiance of his soul ... is due ... He knows that it is from the New Testament he has been taught to worship Christ in calling him Lord." (Hodge, 1892, Ibid., p.I:496a).

"... Jesus Christ is ... the Lord of lords [Rev 17:14; 19:16]; to be the Lord of glory [1Cor 2:8; Jas 2:1]; the Lord of all [Ac 10:36]; the Lord of the living and the dead [Rom 14:9] ... All creatures ... must bow the knee to Him [Php 2:10; Rom 14:11; Isa 45:23] ... He is in such a sense Lord as that no man can truly call Him Lord but by the Holy Ghost [1Cor 12:3] ... He is Lord in the absolute sense in which God alone is Lord ..." (Hodge, 1892, Ibid., p.I:496b).

"... Christ is called Lord, when that word is used for ... Jehovah and Adonai. ... In very many cases we find passages applied to Christ ... in which He is called Lord, when Lord should be Jehovah or Adonai. In Luke i. 76, it is said of John the Baptist, the forerunner of Christ, that he should go before the face of the Lord; but in Malachi iii. 1, of which this passage declares the fulfilment, the person speaking is Jehovah. The day of Christ [Php 1:10; 2:16; 1:6; 1Cor 5:5], in the New Testament, is called `the day of the Lord;' [Ac 2:20; 1Th 5:2; 2Th 2:2; 2Pet 3:10] in the Old Testament it is called `the day of Jehovah [Isa 2:12; 13:6,9; Eze 13:5; 30:3; Joel 1:15; 2:1,11,31; 3:14; Amos 5:18,20; Ob 1:15; Zep 1:7; Zec 14:1; Mal 4:5 ASV], the great day.' [Zep 1:14 ASV] ... Romans x. 13, quotes Joel ii. 32, which speaks of Jehovah, and applies it to Christ, saying, `Whosoever shall call upon the name of the Lord shall be saved.' Rom xiv. 10, 11, quotes Isaiah xlv. 23, `We shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord (Jehovah), every knee shall bow to me,' ... Christ is there set forth as Lord in the same sense in which the Supreme God is Lord. ... the sacred writers. ... acknowledge Him to be God every time they call Him Lord." (Hodge, 1892, Ibid., pp.I:496-497).

The words of and about the Jesus are "the word of the Lord" (2Th 3:1; Lk 22:61; Ac 8:25; 13:48,49; 15:35,36; 16:32; 19:10,20; 20:35; 1Th 1:8; 4:15). This is the New Testament equivalent of the Old Testament "day of Jehovah":

"The book of Acts also refers to the message about Jesus that the apostles taught as `the word of the Lord' (Acts 8:25; 13:44, 48-49; 15:35-36; 16:32; 19:10; see also 1 Thess. 1:8; 2 Thess. 3:1). This expression is common in the Old Testament in reference to the message that the Lord (YHWH) gave to his prophets (e.g., 2 Sam. 24:11; 1 Kings 13:1-2; 2 Chron. 36:21; Isa. 1:10; Jer. 1:4; Ezek. 1:3; Hos. 1:1-2; Joel 1:1; Amos 8:11-12; Jonah 1:1; 3:1; Mic. 1:1; Mal. 1:1) ... the identification of Jesus as `Lord' equates him with the Lord YHWH of the Old Testament.'" (Bowman & Komoszewski, 2007, "Putting Jesus In His Place," p.161).

Lord of Peace. Jesus is "the Lord of peace" (2Th 3:16), synonymous with the Father being "the God of peace" (Rom 15:33; 16:20; Php 4:9; 1Th 5:23; Heb 13:20).

God. Jesus is "our God and Lord" (2Th 1:12 NIV mgn).

"[2Th 1:12] It is grammatically possible to understand our God as synonymous with the Lord Jesus Christ, since one article covers both; indeed, Nigel Turner says bluntly, `"Our Lord and God Jesus Christ" would be the correct rendering' ... But kyrios (Lord) often occurs without the article, like a proper name. Most commentators take this sense here and understand the expression to refer to both the Father and the Son. This is probable, but the other possibility cannot be excluded. And in any case we should notice the closeness of Christ and God." (Morris, 1984, "The Epistles of Paul to the Thessalonians," p.125).

Trinity. The Holy Trinity of "God" the Father, "Lord" Jesus and "the [Holy] Spirit" are mentioned together in one verse (2Th 2:13; Mt 28:19; 2Cor 13:14; 1Pet 1:2):

"[2Th 2:13] They are brothers loved by the Lord (cf. 1 Thes. 1:4), where Lord means Jesus. Paul uses this term often and it is specially appropriate here, where he has been speaking of the might of Antichrist. Those loved by the Lord have nothing to fear from such a one. Paul is not setting out a doctrine of the Trinity, but all three Persons are mentioned (as in Mt. 28:19; 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 4:4-6; Heb. 9:14; 1 Pet. 1:2; Jude 20-21)." (Morris, 1984, p.136).

Our "Lord Jesus Christ" is even placed before "God our Father" in 2Th 2:16, showing that "Paul saw the Father and the Son as in some sense one":

"[2Th 2:16] ... Paul ... places our Lord Jesus Christ himself before God our Father .... Paul's usual habit is to mention the Father first, but the order is sometimes reversed, as in the well-known 'grace' (2 Cor. 13:14; cf. Gal. 1:1). The facts that the Lord Jesus is so closely associated with the Father, and that on occasion he is placed first, are evidence of the way Paul thought of him. ... Paul saw the Father and the Son as in some sense one (see also on 1 Thes. 3:11)." (Morris, 1984, Ibid., pp.138-139).

3. OLD TESTAMENT PASSAGES ABOUT JEHOVAH ARE APPLIED TO JESUS
2Th 1:7-8; Isa 66:15-16 Jehovah who will come with fire is Jesus. Paul applied the words in the LXX of Isa 66:15-16 about the coming of Jehovah "with a flame of fire" [en phlogi puros] to render his vengeance" [ekdikesin] to the coming of Jesus "in flaming fire" [en puri phlogos ] "rendering vengeance" [didontos ekdikesin]:

"[2Th 1:7] With the angels of his power in flaming fire The addition of the phrase `in flaming fire' indicates the Lord's holiness manifested in judgment (cf. Ex. 3:2; 19:16-20; Is. 29:6; 66:15, 16; Ps. 50:3; 97:3). The passage which must have been vividly present to Paul's consciousness when he wrote this is Is. 66:15, 16: `For behold, Jehovah will come with fire, and his chariots will be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire. For by fire will Jehovah execute judgment... '" (Hendriksen, W., 1972, "1 & 2 Thessalonians," New Testament Commentary, [1955], Banner of Truth: Edinburgh UK, British edition, p.159).

2Th 2:2 = Zep 1:14-19 Day of the Lord. As in 1Th 5:2 (cf. Ac 2:20; 2Pet 3:10), the OT "day of Jehovah" (Isa 2:12; 13:6,9; Eze 13:5; 30:3; Joel 1:15; 2:1,11,31; 3:14; Am 5:18,20; Ob 1:15; Zep 1:7,1:14; Zec 14:1; Mal 4:5); is "the day of the/our Lord Jesus" (1Cor 5:5; 2Cor 1:14); "the day of Jesus Christ" (1Cor 1:8; Php 1:6); "the day of Christ" (Php 1:10; 2:16). Therefore since "Lord" (Gk. kurios) in the NT "day of the Lord" (Gk. hemeran kuriou) is Jesus, and "Lord" in the Greek OT's (the Septuagint) "day of the Lord" (Gk. hemeran kuriou) is Jehovah, then the NT Jesus is the OT Jehovah!

4. JESUS HAS ATTRIBUTES OF JEHOVAH
Omnipresent. Jesus is with all the Thessalonian Christians (2Th 3:16), and with all Christians everywhere at all times (Mt 28:20; 2Tim 4:22).

5. JESUS DOES WORKS OF JEHOVAH
Grace. Both God the Father and the Lord Jesus Christ are the bestowers of grace (2Th 1:2,12; 2:16; Rom 1:7; 1Cor 1:3; 2Cor 1:22; 13:14; Gal 1:3;Eph 1:2; Php 1:2; 1Tim 1:2; Tit 1:4; Phm 1:3; 2Jn 1:3).

[2Th 2:2] ... From God the Father and the Lord Jesus Christ (apo theou patros kai Kuriou Iesou Christou). ... Note absence of article both after en and apo, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical." (Robertson, A.T., 1931, "Word Pictures in the New Testament: Volume IV: The Epistles of Paul," Broadman Press: Nashville TN, p.41).

Jesus alone is a bestower of grace to all Christians (2Th 3:18).

Judgment. Jesus will punish those who do not know God and obey His gospel (2Th 1:8 NIV). But punishment in that eternal sense belong to God alone:

"[2Th 1:7-8] He will punish points to an activity that belongs to God alone (Dt. 32:35), and its ascription to Christ shows that Paul regarded him as divine in the fullest sense (in vv. 5-6 he spoke of God as judge). The word means not arbitrary punishment, but something like 'he will do justice upon' (NEB)." (Morris, L.L., 1984, p.121).

Eternal punishment includes being excluded "from the face of the Lord" Jesus "and from the glory of his might" (2Th 1:8-9).

6. JESUS RECEIVES HONOR & WORSHIP DUE TO JEHOVAH
Angels. The angels are Jesus' (2Th 1:7 NIV. Cf. Mt 16:27; 24:30-31; 25:31). Yet the angels are God's (Lk 12:8,9; 15:10; Jn 1:51; Rev 3:5).

Obey. Those who do not obey the gospel of the Lord Jesus shall suffer eternal punishment (2Th 1:8-9).

Glory. Eternal punishment includes being excluded from the Lord Jesus' glory (2Th 1:8-9). Jesus is to be glorified in His people (2Th 1:10,12). Christians will share in His glory (2Th 2:14). Yet Jehovah will not give His glory to another (Isa 42:8; 48:11).

7. OBJECTIONS TO JESUS BEING JEHOVAH
There are no objections from 2 Thessalonians, that I am aware of, to Jesus being Jehovah.

8. CONCLUSION
Therefore, in view of the above evidence that Jesus is Jehovah in 2 Thessalonians (as well as the rest of the New Testament), and no objections against, Jesus is Jehovah in 2 Thessalonians!

PS. The previous (fourth) post in this series was "Jesus is Jehovah in 1 Corinthians" and the next (sixth) post is "Jesus is Jehovah in Mark."

Stephen E. Jones.
My other blogs: CreationEvolutionDesign & The Shroud of Turin

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"The book of Acts also refers to the message about Jesus that the apostles taught as `the word of the Lord' (Acts 8:25; 13:44, 48-49; 15:35-36; 16:32; 19:10; see also 1 Thess. 1:8; 2 Thess. 3:1). This expression is common in the Old Testament in reference to the message that the Lord (YHWH) gave to his prophets (e.g., 2 Sam. 24:11; 1 Kings 13:1-2; 2 Chron. 36:21; Isa. 1:10; Jer. 1:4; Ezek. 1:3; Hos. 1:1-2; Joel 1:1; Amos 8:11-12; Jonah 1:1; 3:1; Mic. 1:1; Mal. 1:1). In Acts, then, Jesus is the Lord to whom the disciples pray. He is the one who knows the hearts of all people, on whom the disciples call in the moment of their death, whose name they live to glorify and die to serve, and whose word they believe, proclaim, and teach. In all of these ways, the identification of Jesus as `Lord' equates him with the Lord YHWH of the Old Testament.'" (Bowman, R.M., Jr. & Komoszewski, J.E., 2007, "Putting Jesus In His Place," Kregel: Grand Rapids MI, p.161).

"The Sense in which Christ is called Lord. The first argument from the New Testament in proof of the divinity of Christ, is derived from the fact that He is everywhere called Lord; the Lord; our Lord. It is admitted that the Greek word kurios means owner, and one who has the authority of an owner, whether of men or things. The Lord of a vineyard is the owner of the vineyard, and the Lord of slaves is the owner of slaves. It is also admitted that the word is used with all the latitude of the Latin word Dominus, or the English Master or Mister. It is applied as a title of respect, not only to magistrates and princes, but to those who are not invested with any official authority. It is, therefore, not merely the fact that Jesus is called Lord, that proves that He is also God; but that He is called Lord in such a sense and in such a way as is consistent with no other hypothesis." (Hodge, C., 1892, "Systematic Theology," James Clark & Co: London, Reprinted, 1960, Vol. I, p.495).

"In the first place, Christ is called Lord in the New Testament with the same constancy and with the same preeminence that Jehovah is called Lord in the Old Testament. This was the word which all the readers, whether of the Hebrew or Greek Scriptures, under the old economy were accustomed to use to express their relation to God. They recognized Him as their owner, as their Supreme Sovereign, and as their protector. He was in that sense their Lord. The Lord is on our side. The Lord be with you. The Lord He is God. Blessed is the nation whose God is the Lord. Thou Lord art good. Thou Lord art most high forever. O Lord, there is none like unto thee. I will praise the Lord. Have mercy upon me, O Lord. O Lord, thou art my God. The religious ear of the people was educated in the use of this language from their infancy. The Lord was their God. They worshipped and praised Him, and invoked his aid in calling him Lord. The same feelings of reverence, adoration, and love, the same sense of dependence and desire of protection are expressed throughout the New Testament in calling Jesus Lord. Lord, if thou wilt, thou canst make me clean [Mt 8:2; Lk 5:12]. Lord, save me [Mt 14:30]. Joy of thy Lord [Mt 25:21,23]. Lord, when saw we thee a hungered? [Mt 25:37,44] He that judgeth me is the Lord [1Cor 4:4]. If the Lord will [1Cor 4:19; Jas 4:15]. To be present with the Lord [1Cor 5:8]. Them that call on the Lord [2Tim 2:22]. Which the Lord shall give me in the last day [2Tim 4:8]. Blessed are the dead who die in the Lord [Rev 14:13]. Thou art worthy, O Lord, to receive glory and honour. [Rev 4:11]" (Hodge, 1892, pp.I:495-496).

"Jesus Christ, therefore, is Lord to Christians in the same sense that Jehovah was Lord to the Hebrews. The usage referred to is altogether peculiar; no man - not Moses, nor Abraham, nor David, nor any of the prophets or Apostles, is ever thus prevailingly addressed or invoked as Lord. We have but one Lord [1Cor 8:6; Eph 4:5]; and Jesus Christ is Lord [Php 2:11]. This is an argument which addresses itself to the inward experience, rather than to the mere understanding. Every believer knows in what sense he calls Jesus Lord; and he knows that in thus recognizing Him as his owner, as his absolute sovereign, to whom the allegiance of his soul, and not merely of his outward life, is due; and as his protector and Saviour, he is in communion with the Apostles and martyrs. He knows that it is from the New Testament he has been taught to worship Christ in calling him Lord." (Hodge, 1892, p.I:496a).

"But in the second place, Jesus Christ is not only thus called Lord by way of eminence, but He is declared to be the Lord of lords [Rev 17:14; 19:16]; to be the Lord of glory [1Cor 2:8; Jas 2:1]; the Lord of all [Ac 10:36]; the Lord of the living and the dead [Rom 14:9]; the Lord of all who are in heaven and on earth, and under the earth. All creatures, from the highest to the lowest, must bow the knee to Him [Php 2:10; Rom 14:11; Isa 45:23], and acknowledge his absolute dominion [Mt 28:18; Eph 1:20-21; Php 2:9-10]. He is in such a sense Lord as that no man can truly call Him Lord but by the Holy Ghost [1Cor 12:3]. If his Lordship were merely the supremacy which one creature can exercise over other creatures, there would be no necessity for a divine illumination to enable us to recognize his authority. But if He is Lord in the absolute sense in which God alone is Lord; if He has a right in us, and an authority over us, which belong only to our Maker and Redeemer, then it is necessary that the Holy Spirit should so reveal to us the glory of God in the face of Jesus Christ, as to lead us to prostrate ourselves before Him as our Lord and our God." (Hodge, 1892, p.I:496b).

"In the third place, Christ is called Lord, when that word is used for the incommunicable divine names and titles Jehovah and Adonai. It is well known that the Jews from an early period had a superstitious reverence, which prevented their pronouncing the word Jehovah. They therefore, in their Hebrew Scriptures, gave it the vowel points belonging to the word Adonai, and so pronounced it whenever they read the sacred volume. When they translated their Scriptures into Greek, they uniformly substituted kurios, which answers to Adon, for Jehovah. In like manner, under the influence of the LXX., the Latin Christians in their version used Dominus; and constrained by the same wide spread and long-continued usage, the English translators have, as a general thing, put Lord (in small capitals) where the Hebrew has Jehovah. In very many cases we find passages applied to Christ as the Messiah, in which He is called Lord, when Lord should be Jehovah or Adonai. In Luke i. 76, it is said of John the Baptist, the forerunner of Christ, that he should go before the face of the Lord; but in Malachi iii. 1, of which this passage declares the fulfilment, the person speaking is Jehovah. The day of Christ [Php 1:10; 2:16; 1:6; 1Cor 5:5], in the New Testament, is called `the day of the Lord;' [Ac 2:20; 1Th 5:2; 2Th 2:2; 2Pet 3:10] in the Old Testament it is called `the day of Jehovah [Isa 2:12; 13:6,9; Eze 13:5; 30:3; Joel 1:15; 2:1,11,31; 3:14; Amos 5:18,20; Ob 1:15; Zep 1:7; Zec 14:1; Mal 4:5 ASV], the great day.' [Zep 1:14 ASV] ... Romans x. 13, quotes Joel ii. 32, which speaks of Jehovah, and applies it to Christ, saying, `Whosoever shall call upon the name of the Lord shall be saved.' Rom xiv. 10, 11, quotes Isaiah xlv. 23, `We shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord (Jehovah), every knee shall bow to me,' etc. This is common throughout the New Testament, and therefore Christ is there set forth as Lord in the same sense in which the Supreme God is Lord. The meaning of the word as applied to Christ being thus established, it shows how constant and familiar is the recognition of his divinity by the sacred writers. They acknowledge Him to be God every time they call Him Lord." (Hodge, 1892, pp.I:496-497).

"[2Th 1:13] It is grammatically possible to understand our God as synonymous with the Lord Jesus Christ, since one article covers both; indeed, Nigel Turner says bluntly, `"Our Lord and God Jesus Christ" would be the correct rendering' [Turner, N., "Grammatical Insights into the New Testament, T. & T. Clark, 1965, p.16] (cf. GNB mg., 'our God and Lord Jesus Christ'). But kyrios (Lord) often occurs without the article, like a proper name. Most commentators take this sense here and understand the expression to refer to both the Father and the Son. This is probable, but the other possibility cannot be excluded. And in any case we should notice the closeness of Christ and God." (Morris, L.L., 1984, "The Epistles of Paul to the Thessalonians: An Introduction and Commentary," Tyndale New Testament Commentaries, [1956], Inter-Varsity Press: Leicester UK, Second edition, p.125).

"[2Th 2:16] As in the first Epistle, Paul brings the main section of the letter to a close with a prayer for the Thessalonians (cf. 1 Thes. 3:11-13), and some of the wording is markedly similar. He places our Lord Jesus Christ himself before God our Father, probably because the Lord Jesus has been much in mind in the preceding section. Paul's usual habit is to mention the Father first, but the order is sometimes reversed, as in the well-known 'grace' (2 Cor. 13:14; cf. Gal. 1:1). The facts that the Lord Jesus is so closely associated with the Father, and that on occasion he is placed first, are evidence of the way Paul thought of him. Clearly he did not distinguish him sharply from the Father and this is seen in the fact that the verbs 'encourage' and 'strengthen' in the next verse [2Th 2:17] are both singular, despite the double subject. Paul saw the Father and the Son as in some sense one (see also on 1 Thes. 3:11)." (Morris, 1984, pp.138-139).