Jesus is Jehovah in 2 Corinthians

Jesus is Jehovah in the New Testament: Index

1. INTRODUCTION
This is my "Jesus is Jehovah in 2 Corinthians," being the seventh

[Above: Ancient Corinth, urban street: Michael Lahanas]

part of my series, "Jesus is Jehovah in the New Testament," which in turn is based on my morning `quiet time' study of all the verses in the New Testament which point to Jesus being Jehovah (Heb. Yahweh) of the Old Testament, come in the flesh. Usually but not always the Bible version used is the American Standard Version, since it translated the Hebrew YHWH as "Jehovah."

2. JESUS HAS NAMES & TITLES OF JEHOVAH
God. Jesus is the image of God (2Cor 4: 4; Jn 1:18; 12:45; 14:9; Col 1:15; Heb 1:3). The "gospel of God" (2Cor 11:7; Mk 1:14; Rom 1:1; 15:16; 1Th 2:2,8-9; 1Pet 4:17) is the "gospel of Christ" (2Cor 2:12; 9:13; 10:14; Rom 15:19; 1Cor 9:12; Gal 1:7; Php 1:27; 1Th 3:2).

Son of God. Jesus is "the Son of God" (2Cor 1:19; Jn 20:31; Gal 2:20; Eph 4:13; Heb 4:14; 6:6; 7:3; 10:29; 1Jn 3:8; 4:15; 5:5,10,12-13; Rev 2:18); "the only begotten Son of God" (Jn 3:18). Acknowledged by Satan (Mt 4:3, 6; Lk 4:3, 9); demons (Mt 8:29; Mk 3:11; Lk 4:41); John the Baptist (Jn 1:34); Jesus' disciples (Mt 14:33; Mk 1:1; Jn 1:49; 11:27), a centurion (Mt 27:54; Mk 15:39). Claimed by Jesus (Mt 26:63-64; 27:43; Lk 22:70; Jn 5:25; 10:36; 11:4). Was from birth (Lk 1:35). Was blasphemy unless true (Jn 10:36; 19:7). Equivalent to God (Jn 5:18; 1Jn 5:20); Proved by His resurrection (Rom 1:4). Preached by early church (Ac 8:37; 9:20).

Lord. Jesus is the Lord (Gk. Kurios) in the same sense that Jehovah is the Lord (Gk. Kurios) in the Greek Old Testament, the Septuagint (LXX) : "the/our Lord Jesus Christ" (2Cor 1:2, 3; 8:9; 13:14); "the/our Lord Jesus" (2Cor 1:14; 4:14; 11:31); "the Lord" (2Cor 2:12; 3:16-18; 5:6,8,11; 6:17; 8:5; 8:19; 8:21; 10:8,17-18; 11:17; 12:1,8; 13:10) and "Lord" (2Cor 4:5). Paul preached "Christ Jesus as Lord" (2Cor 4:5). This can only mean that Paul preached Jesus as YHWH! "On several occasions NT writers apply OT passages concerning Yahweh directly to Jesus ... These passages clearly identify Jesus with Yahweh":"

JESUS' IDENTITY WITH YAHWEH/JEHOVAH The NT attributes to Jesus many of the perfections of Yahweh (or, Jehovah), the creator/redeemer God of the OT. There are seven main points of identity. God's name When the OT was translated into Greek in the 2nd and 3rd centuries BC (the Septuagint), the sacred name of God, YHWH, usually rendered Yahweh or Jehovah, was translated by the Greek word Kyrios (Lord); there are approaching 7,000 instances of this. This sacred and exalted title was attributed directly to Jesus (Rom. 10:9; 1 Cor. 12:3; Phil. 2:11; etc., cf. also Lord of lords, 1 Tim. 6:15; Rev. 17:14; 19:16). Indeed the confession Jesus is Lord is probably the earliest confession of faith (Rom. 10:9; 1 Cor. 12:3; 2 Cor. 4:5). On several occasions NT writers apply OT passages concerning Yahweh directly to Jesus (Acts 2:34f.; Rom. 8:34; Heb. 10:12f.; 1 Pet. 3:22 apply Ps. 110:1. Rom. 10:13 [and Acts 2:21] applies Joel 2:32. Phil. 2:9-11 applies Is. 45:23. Jn. 12:41 applies Is. 6:10. Eph. 4:8 applies Ps. 68:18). These passages clearly identify Jesus with Yahweh. Another link is provided by self-designations of God appropriated by Jesus or referred to him. Supremely significant is the I AM (Ex. 3:14; cf. Jn. 8:58; 6:35; 8:12,24; 11:25; 14:6; 18:5f.; Mk. 14:62). Others are bridegroom (Is. 62:5; Je. 2:2; Ezk. 16:8; cf. Mk. 2:19f.; Jn. 3:29; 2 Cor. 11:2; Rev. 19:7); shepherd (Pss. 23:1; 80:1; Is. 40:11; Ezk. 34:15; cf. Jn. 10:11-16; Heb. 13:20; 1 Pet. 2:25; 5:4); the first and the last (Is. 44:6; 48:12; cf. Rev. 2:8; 22:13)." (Milne, B., 1982, "Know the Truth: A Handbook of Christian Belief," Inter-Varsity Press: Leicester UK, Fifth printing, 1988, pp.129-130. Emphasis original).

Day of the Lord. The New Testament "day of our/the Lord Jesus" (2Cor 1:14; 1Cor 1:8; 5:5) or the "day of the Lord" (Acts 2:20; 1Th 5:2; 2Th 2:2; 2Pet 3:10), is the Old Testament Day of Jehovah (Jer 46:10; 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 1:7,14; Zec 14:1; Mal 4:5). Peter in Acts 2:20 quotes Joel 2:31 about the "day of Jehovah" and applies it to the New Testament "day of the Lord." Therefore since "the day of the Lord Jesus" is "the day of Jehovah" then Jesus is Jehovah!

"The Old Testament frequently speaks of the eschatological Day of judgment (as well as certain historical judgments on the nations that were precursors to that day) as `the day of the LORD,' that is, the day of YHWH (Isa. 13:6, 9; Ezek. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obad. 15; Zeph. 1:7, 14) ... the apostle Paul frequently referred to the eschatological Day of judgment as the Day of the Lord Jesus Christ (1 Cor. 1:8; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16; 1 Thess. 5:2; 2 Thess. 2:1-2; 2 Tim. 1:18; cf. 2 Peter 3:8-10,12). The use of such a familiar Old Testament idiom in reference to the Lord Jesus' exercising the same function of judgment strongly identifies the Lord Jesus with the Lord YHWH." (Bowman & Komoszewski, 2007, "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, p.230).

Trinity. The three Persons of the Trinity: God (the Father), Christ (the Son) and the Spirit (the Holy Spirit) cooperate in salvation (2Cor 1:21-22). The Holy Spirit is Jehovah: "the Lord is the Spirit" (2Cor 3:17-18). The three Persons of the Trinity are mentioned together in one verse (2Cor 13:14; Mt 28:19; 1Pet 1:2. See also Mt 3:16-17; Lk 1:35; 3:22; Jn 3:34; 14:26; 15:26; Ac 2:33,38; Rom 15:16,30; 1Cor 12:4-6; Eph 1:13-14; 2:18; 3:14-17; 4:4-6; 2Th 2:13; Heb 9:14; Jude 1:20-21).

Husband. Paul calls Jesus the "husband" of Christians (2Cor 11:2), when that is a title of Jehovah in His relationship with His people:

"Just as God is the `husband' of Israel [Isaiah 54:5; Hosea 2:16], the New Testament sees Jesus as the `husband' of the church. Christ said His disciples were justified in not fasting since He was the `bridegroom' (Mark 2:18, 19). In Matthew 25:1 the virgins (the church) are told to await the `bridegroom,' Jesus. In 2 Corinthians 11:2, Paul said the church is betrothed to `one husband, that to Christ.' In Revelation 21:2, 9, Jesus is referred to as the `husband' of his `bride,' the new Jerusalem, in heaven. Like God, Jesus Christ is the divine husband.' " (McDowell & Larson, 1975, p.43).

3. OLD TESTAMENT PASSAGES ABOUT JEHOVAH ARE APPLIED TO JESUS
2Cor 3:14-16; Ex 34:34. Paul applied, Ex 34:34 "when Moses went in before Jehovah to speak with him, he took the veil off" to the Jews of Paul's day who when they turned "to the Lord, the veil is taken away" (2Cor 3:14-16). In the context this "Lord" is "Christ" as it must be because the Jews did believe in Jehovah. "Paul's ... applies to Christ, the phrasing adapted from Exodus 34:34 (where God is clearly the Kyrios:

"In 2 Corinthians 3:15-18 Paul's statement that `when one turns to the Lord the veil is lifted' (v. 16) applies to Christ, the phrasing adapted from Exodus 34:34 (where God is clearly the Kyrios before whom Moses takes off his veil). Paul goes on to link Christ with the divine Spirit (vv. 17-18), and refers to him as the agent of transforming glory (doxa = Heb. kavod, one of the most important attributes of God in the Old Testament, borne here by Christ) and as the divine image (eikon, 4:4) proclaimed as the Kyrios (4:5), in whose face the glory of God shines forth (4:6)." (Hurtado, 2005, p.113).

2Cor 6:17; Jer 51:45; Isa 52:11. Paul in 2Cor 6:17 quoted the words of Jehovah in Jer 51:45 and Isa 52:11 as being what "the Lord" said, when again in the entire context of 2 Corinthians "the Lord" is "the/our Lord Jesus Christ" (2Cor 1:2-3; 8:9; 13:14); "the/our Lord Jesus" (2Cor 1:14; 4:14; 11:31): "... Kyrios ... Paul applies the term to Jesus ... passages where Paul does this are citations of the Old Testament, and Kyrios is there the translation/substitute for Yahweh":

"Let us now look more closely at the uses of the Kyrios title in Paul's letters ... Paul applies the term to Jesus ... But that makes it all the more important to note that Paul also refers to God as Kyrios ... passages where Paul does this are citations of the Old Testament, and Kyrios is there the translation/substitute for Yahweh: Romans 4:8 (Ps. 32:1-2), Romans 9:28-29 (Isa. 28:22; 1:9), Romans 10:16 (Isa. 53:1), Romans 11:34 (Isa. 40:13), Romans 15:11 (Ps. 117:1), 1 Corinthians 3:20 (Ps. 94:11), 2 Corinthians 6:17-18 (Isa. 52:11; 2 Sam. 7:14)." (Hurtado, 2005, "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," pp.111-112).

2Cor 8:21; Pr 3:4 LXX. Paul quotes from Pr 3:4 LXX "in the sight of the Lord" in (2Cor 8:21) when in the context "the Lord" is "the Lord Jesus Christ" (2Cor 8:9). "Here is another case where Paul borrows a kurios phrase from the Septuagint and applies it to Christ ... = Yahweh":

"This same language, and same transfer of divine prerogative to Christ, occurs again in 2 Cor 8:21, where Paul is safeguarding his integrity with regard to the gift for the Jerusalem poor. In this case, however, Paul lifts language directly out of Prov 3:4 and applies it to his own relationship to the churches and the world with regard to this collection. Thus: ...

2 Cor 8:21 For we consider what is good not only before the Lord but also before human beings.

Prov 3:4 And consider what is good before the Lord and human beings.

Here is another case where Paul borrows a kurios phrase from the Septuagint and applies it to Christ ... the `Lord' = Yahweh before whose face Paul desires to do what is good is now the Lord, Jesus Christ. Thus by way of this identification of Christ with the Septuagint's kurios = Yahweh, another divine prerogative is attributed to Christ ..." (Fee, 2007, "Pauline Christology," p.189).

2Cor 10:17; Jer 9:24. Paul in 2Cor 10:17 quotes Jer 9:24 LXX "but let him that boasts boast in this, the understanding and knowing that I am the Lord" and applies it to "Christ" (2Cor 10:1,5,14). "So it is remarkable that, in other citations of Old Testament passages which originally have to do with God, Paul applies the passages to Jesus":

"So it is remarkable that, in other citations of Old Testament passages which originally have to do with God, Paul applies the passages to Jesus, making him the Kyrios: Romans 10:13 (Joel 2:32), 1 Corinthians 1:31 (Jer. 9:23-24), 1 Corinthians 10:26 (Ps. 24:1), 2 Corinthians 10:17 (Jer. 9:23-24). In two other places it is more difficult to be certain whether it is God or Jesus to whom Paul applies the Old Testament citations: Romans 14:11 (Isa. 45:23) and 1 Corinthians 2:16 (Isa. 40:13). There are also a number of cases where Paul alludes to Old Testament passages that mention Yahweh as the Kyrios and Paul clearly makes Jesus the referent: 1 Corinthians 10:21 (Mal. 1:7,12), 1 Corinthians 10:22 (Deut 32:21), 2 Corinthians 3:16 (Exod. 34:34); 1 Thessalonians 3:13 (Zech. 14:5). 1 Thessalonians 4:6 (Ps. 94:2). But the most striking example of this is surely Philippians 2:10-11, which appropriates Isaiah 45:23-25 (originally proclaiming a universal submission to God) to portray the eschatological acclamation of Jesus as Kyrios `to the glory of God the Father.'" (Hurtado, 2005, p.112).

4. JESUS HAS ATTRIBUTES OF JEHOVAH
Glory. Christ has glory (2Cor 4:4). The "light of the knowledge of the glory of God" is seen "in the face of Jesus Christ" (2Cor 4:6); "the glory of the Lord" (2Cor 8:19). But Jehovah will not give His glory to another (Isa 42:8).

Omniscient. Paul sought to do what was honorable "in the sight of the Lord" (2Cor 8:21) when in the context "the Lord" is "the Lord Jesus Christ" (2Cor 8:9).

Omnipresent. "Jesus Christ is in" all Christians everywhere, every time (2Cor 13:5; Rom 8:10; Col 1:27).

5. JESUS DOES WORKS OF JEHOVAH
Grace. "God our Father and the Lord Jesus Christ" are co-authors of grace (2Cor 1:2; 8:9; 13:14; 1Cor 1:3; Gal 1:3; Eph 1:2; Php 1:2; 2Th 1:2; 1Tim 1:2; 2Tim 1:2; Tit 1:4; Phm 1:3; 2Pet 1:2; 2Jn 1:3).

Church. The Christian church is "the church of God" (2Cor 1:1; 1Cor 1:2; 10:32; 11:22; 15:9; Gal 1:13; 1Tim 3:5). The word for "church" . (Gk. ekklesia) is the same word used in the LXX for the congregation of Israel (Ex 12:6; Lev 4:13; 14:5), the "assembly of God" (Neh 13:1), which was created as led by Jehovah.

Judgment. All will appear before the judgment-seat of Christ to be judged by Him for their deeds, good or bad (2Cor 5:10; Mt 16:27; Jn 5:22; Ac 10:42; Rom 2:16; 14:10; Eph 6:8). But it is Jehovah who is the judge of all (Gn 18:25; 1Chr 16:33; Ps 96:13; 98:9; Mal 3:5) and before whom all the nations will be gathered for judgment (Joel 3:1-2): "we fear the Lord because we must appear before him (Christ, who is the Lord) on the Day of Judgment":

"In the New Testament, the apostles enjoin followers of Jesus to fear him as their divine `Lord,' in language that clearly treats him as God. ... `For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil. Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. (2 Cor. 5:10-11). The plain meaning of these statements is that we fear the Lord because we must appear before him (Christ, who is the Lord) on the Day of Judgment. In other words, `the Lord' in verse 11 is clearly the same as `Christ' in verse 10." (Bowman & Komoszewski, 2007, pp.63-64).

"Judge Jesus To say that Jesus Christ will decide who enjoys eternal life and who suffers eternal condemnation is to say that he will be the eternal judge of all humanity. This is precisely what the New Testament says ... The prevailing view of the Old Testament is, of course, that God is the ultimate judge of all human beings ... Yet, Jesus himself claimed that he will perform this judgment according to each person's works (Mat 16:27). Paul, too, alludes to the same Old Testament texts when he writes, `For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil' (2 Cor. 5:10)." (Bowman & Komoszewski, 2007, pp.229-231).

6. JESUS RECEIVES HONOUR & WORSHIP DUE TO JEHOVAH
Please. Paul's aim was to live a life that was "well-pleasing" to Jesus (2Cor 5:9; Rom 14:18; Eph 5:10; Col 3:20).

Fear. Paul felt for Jesus the same "the fear of the Lord" (2Cor 5:11) that the Old Testament believers felt for Jehovah (2Ch 14:14; 17:10; 19:7,9; Ps 19:9; 34:11; 111:10; Pr 1:7,29; 2:5; 8:13; 9:10; 10:27; 14:26-27; 15:16,33; 16:6; 19:23; 22:4; 23:17; Isa 11:2-3; 33:6):

"It is basic to biblical religion that there is only one deity whom human beings should fear or reverence. `You shall fear the LORD your God' (Deut. 10:20; cf. 6:13). ... In the New Testament, the apostles enjoin followers of Jesus to fear him as their divine `Lord,' in language that clearly treats him as God." (Bowman & Komoszewski, 2007, pp.63-64).

Gave themself to. Paul cited the example of "the churches of Macedonia" who "gave their own selves to the Lord" (2Cor 8:5) when in the context "the Lord" is "the Lord Jesus Christ" (2Cor 8:9).

Obey. Paul's goal was "bringing every thought into captivity to the obedience of Christ" (2Cor 10:5).

Belong to. Paul and each Christian "is Christ's" (2Cor 10:7).

Serve. Paul was a "servant of Christ" (2Cor 11:23; Rom 1:1; Gal 1:10; Col 4:12 NIV). Yet Jehovah is the only One who is to be served in a religious sense (Dt 6:13; Mt 4:10; Lk 4:8).

Prayer. Paul prayed to "the Lord" (who in the context is "Christ" (2Cor 12:9) to remove his "thorn in the flesh" (2Cor 12:7-8):

"The apostles' prayers to Jesus were not limited to special occasions like baptism or the moment of death ... They felt free to pray to Jesus about anything. Paul tells us about an occasion in which he prayed to Jesus to deliver him from a physical infirmity: `Three times I appealed to the Lord about this, that it would leave me, but he said to me, `My grace is sufficient for you, for power is made perfect in weakness,' So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. (2 Cor. 12:8-9) ... `the Lord' here is Jesus ... In response to Paul's prayer, the Lord assures him that, by his (the Lord's) grace, Paul's weakness will provide an opportunity for a greater power to be realized ... The power of the Lord is thus the power of Christ ..." (Bowman & Komoszewski, 2007pp.49-50).

"... there are five New Testament examples where prayer is offered to Jesus in heaven as Lord (or the Son of God). 1. In Acts 7:59, 60 Stephen called on Jesus as Lord. As he was being stoned, he prayed, `Lord Jesus, receive my spirit.' ... A pious Hellenistic Jew would not pray to anyone less than God. 2. In 1 Corinthians 1:2 Paul wrote to the `saints ... who in every place call upon the name of our Lord Jesus Christ, their Lord and ours.' 3. In 2 Corinthians 12:8-9 as Paul spoke of his `thorn in the flesh,' he said, `Concerning this I entreated the Lord three times that it might depart from me. And He has said to me, `My grace is sufficient for you, for power is perfected in weakness.' Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me.' 4. In 1 John 5:13-15 we read: `These things I have written to you who believe in the name of the Son of God ... And this is the confidence which we have before Him, that, if we ask anything according to His will, He hears us ... 5. In Acts 8:24 Simon said, `Pray to the Lord... ` (in Verse 16 Jesus is the `Lord.')" (McDowell & Larson, 1975, pp.35-36).

"There is also explicit indication of direct, personal prayer to Jesus in 2 Corinthians 12:8-9, where Paul refers to his repeated appeals to `the Lord' to remove some affliction. Paul's easy recounting of his prayer actions here suggests that he knew his readers to be familiar with direct prayer-appeals to Jesus as a communally accepted feature of Christian devotional practice. In other early Christian writings as well, we have evidence of prayer to Jesus (e.g., Stephen's dying appeal in Acts 7:59-60) ... Overall, we get the impression of a remarkably well established pattern of prayer in which Jesus features very prominently, either as recipient or as unique agent through whom prayer is offered. Moreover, there is simply no analogy in Roman-era Jewish groups for the characteristic linking of Jesus with God in the prayer practice reflected in Paul's letters." (Hurtado, 2005, p.140).

7. OBJECTIONS TO JESUS BEING JEHOVAH
Subordination. The Father is "the God ... of our Lord Jesus Christ" (2Cor 1:3; 11:31; Rom 15:6; Eph 1:3; 1Pet 1:3).Verses that teach that the Father is in a unique sense the Son's God (Jn 20:17; Rom 15:6; 2Cor 1:3; Rev 1:6; 3:12) are perfectly consistent with Jesus being Jehovah:

"[1Cor 15:27-28] The statement that the Son also himself shall be subject to God has been thought by some to lower the dignity of the Son of God, as well as, possibly, to cast a reflection on his deity. The subjection, however, is not that of the Son as Son, but as the incarnate Son. This ... does not involve inequality of essence. The son of a king may be officially subordinate and yet equal in nature to his father ...." (Johnson, 1962, "I Corinthians," 1963, p.1257. My emphasis).

See my statement in my Jesus is Jehovah in the New Testament: Index:

"That the Lord Jesus Christ is revealed in the New Testament as being Jehovah (Heb. Yahweh) of the Old Testament come in the flesh, does not preclude the other two Persons of the Holy Trinity (Mt 28:19; 2Cor 13:14; 1Pet 1:2): the Father (Dt 32:6; Isa 63:16; 64:8; Mal 1:6) and the Holy Spirit (Lk 4:18 = Isa 61:1; Acts 5:3-4,9; 2Cor 3:17), also being, as revealed in the New Testament, Jehovah: the one Triune God."

8. CONCLUSION
In view of the above evidence for Jesus being Jehovah in 2 Corinthians and the lack of any valid objections against, then Jesus is Jehovah in 2 Corinthians!

PS: The previous (sixth) post in this series was "Jesus is Jehovah in Mark" and the next (eighth) post is "Jesus is Jehovah in Romans."

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

---

"The apostles' prayers to Jesus were not limited to special occasions like baptism or the moment of death (although those are highly significant). They felt free to pray to Jesus about anything. Paul tells us about an occasion in which he prayed to Jesus to deliver him from a physical infirmity: `Three times I appealed to the Lord about this, that it would leave me, but he said to me, `My grace is sufficient for you, for power is made perfect in weakness,' So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. (2 Cor. 12:8-9). That `the Lord' here is Jesus is, as commentator Murray Harris points out, `scarcely open to question.' [Harris, M.J., "The Second Epistle to the Corinthians,: A Commentary on the Greek Text," 2005, p.860] In response to Paul's prayer, the Lord assures him that, by his (the Lord's) grace, Paul's weakness will provide an opportunity for a greater power to be realized. This promise clearly assumes that the power comes from the Lord. Paul then expresses gladness in his weaknesses because through them `the power of Christ' is manifested in his life. The power of the Lord is thus the power of Christ-and since Paul routinely uses both titles for Jesus, he is quite clearly doing so here as well ... As Larry Hurtado points out, `Paul's easy recounting of his prayer actions here suggests that he knew that his readers would be familiar with direct prayer-appeals to Jesus as a communally accepted feature of Christian devotional practice.' [Hurtado, L.W., "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," 2003, p.140]" (Bowman, R.M., Jr. & Komoszewski, J.E., 2007, "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, pp.49-50. Emphasis original).

"The Fear Factor It is basic to biblical religion that there is only one deity whom human beings should fear or reverence. `You shall fear the LORD your God' (Deut. 10:20; cf. 6:13). The fear of the Lord is a major theme of the book of Proverbs: `The fear of the LORD is the beginning of wisdom' (Prov. 9:10; see also 1:7; 2:5; etc.). The prophets sounded the same theme: `Do not call conspiracy all that this people calls conspiracy, and do not fear what it fears, or be in dread. But the LORD of hosts, him you shall regard as holy; let him be your fear, and let him be your dread' (Isa. 8:12-13). In the New Testament, the apostles enjoin followers of Jesus to fear him as their divine `Lord,' in language that clearly treats him as God. Consider the following passage from one of Paul's epistles:

For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil. Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. (2 Cor. 5:10-11)

The plain meaning of these statements is that we fear the Lord because we must appear before him (Christ, who is the Lord) on the Day of Judgment. In other words, `the Lord' in verse 11 is clearly the same as `Christ' in verse 10." (Bowman & Komoszewski, 2007, pp.63-64).

"Judge Jesus To say that Jesus Christ will decide who enjoys eternal life and who suffers eternal condemnation is to say that he will be the eternal judge of all humanity. This is precisely what the New Testament says ... The prevailing view of the Old Testament is, of course, that God is the ultimate judge of all human beings. Abraham, the original patriarch, recognized the Lord God as `the judge of all the earth' (Gen 18:25). The Psalms repeatedly affirm that God is the judge (Pss. 7:11; 50:6; 75:7). The New Testament teaches that Jesus will be that Judge. After stating that he gives life to whomever he wishes, Jesus asserts, `The Father judges no one but has given all judgment to the Son, so that all may honor the Son just as they honor the Father' (John 5:22-23) ... New Testament affirmations of Jesus as the eschatological judge not only assign him that role but often do so (once again) in language that appears to be deliberately echoing Old Testament affirmations about the Lord God ... At the end of his speech in Athens, Paul warns that God `has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed' (Act 17:31). This statement recalls the psalmist's declaration that the Lord `is coming, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with his truth' (Psa 96:13) ... Paul told the Corinthians not to pass judgment on Christ's servants `before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart' (1 Cor. 4:5). The reference to the Lord coming in judgment recalls Psalm 96:13, and Paul's affirmation that the Lord Jesus will expose what is in people's hearts (cf. Act 1:24) recalls the familiar Old Testament teaching that the Lord God alone knows the hearts of all people (1 Sam. 16:7;1 Kings 8:39; 1 Chron. 28:9; Psa 139:23-24; Pro 16:2; 17:3; Jer 17:10) ... Jesus warns the church at Thyatira that he is going to bring disciplinary judgment on those who are compromising the faith, `and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works' (Rev 2:23 NKJV). The Old Testament, however, teaches that `the righteous God tests the hearts and minds' (Psa 7:9 NKJV; cf. Pro 24:12a; Jer 11:20) and that the Lord God `will recompense every one according to his works' (Psa 62:12 LXX; Pro 24:12b). Yet, Jesus himself claimed that he will perform this judgment according to each person's works (Mat 16:27). Paul, too, alludes to the same Old Testament texts when he writes, `For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil' (2 Cor. 5:10)." (Bowman & Komoszewski, 2007, pp.229-231).

"This same language, and same transfer of divine prerogative to Christ, occurs again in 2 Cor 8:21, where Paul is safeguarding his integrity with regard to the gift for the Jerusalem poor. In this case, however, Paul lifts language directly out of Prov 3:4 and applies it to his own relationship to the churches and the world with regard to this collection. Thus: ...

2 Cor 8:21 For we consider what is good not only before the Lord but also before human beings.

Prov 3:4 And consider what is good before the Lord and human beings.

Here is another case where Paul borrows a kurios phrase from the Septuagint and applies it to Christ, although in this case the Septuagint translator took a bit of liberty with the Hebrew text. In conjoining lines in the Hebrew Bible, the text has `God/Elohim' in v. 3 and `the LORD/Yahweh' in line 1 of v 4. For reasons not clear to us, the translator reversed these two mentions of Israel's God. But in either case, the `Lord' = Yahweh before whose face Paul desires to do what is good is now the Lord, Jesus Christ. Thus by way of this identification of Christ with the Septuagint's kurios = Yahweh, another divine prerogative is attributed to Christ as presupposition." (Fee, G.D., 2007, "Pauline Christology: An Exegetical-Theological Study," Hendrickson Publishers: Peabody MA, p.189. Emphasis original. My transliteration).

"Let us now look more closely at the uses of the Kyrios title in Paul's letters. We look first at the referents to whom the title is applied. In the seven undisputed Pauline epistles there are just over 200 occurrences of Kyrios, in about 180 of which Paul applies the term to Jesus (the proportion is about the same if we include the uses in the disputed Pauline letters). Clearly, Kyrios characteristically functions in Paul's letters as a christological term. But that makes it all the more important to note that Paul also refers to God as Kyrios. The certain passages where Paul does this are citations of the Old Testament, and Kyrios is there the translation/substitute for Yahweh: Romans 4:8 (Ps. 32:1-2), Romans 9:28-29 (Isa. 28:22; 1:9), Romans 10:16 (Isa. 53:1), Romans 11:34 (Isa. 40:13), Romans 15:11 (Ps. 117:1), 1 Corinthians 3:20 (Ps. 94:11), 2 Corinthians 6:17-18 (Isa. 52:11; 2 Sam. 7:14)." (Hurtado, L.W., 2005, "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity," Eerdmans: Grand Rapids MI, pp.111-112).

"[1Cor 15:27-28] The statement that the Son also himself shall be subject to God has been thought by some to lower the dignity of the Son of God, as well as, possibly, to cast a reflection on his deity. The subjection, however, is not that of the Son as Son, but as the incarnate Son. This, of course, does not involve inequality of essence. The son of a king may be officially subordinate and yet equal in nature to his father (cf. Charles Hodge, An Exposition of the First Epistle to the Corinthians, pp. 333-335). Paul's point is this: The Son as incarnate Son has all power now (cf. Mt 28:18). When he delivers up the administration of 'the earthly kingdom to the Father, then the triune God will reign as God and no longer through the incarnate Son. Messiahship is a phase of the Son's eternal Sonship (cf. Moffatt, MNT, p. 249)." (Johnson, S.L., 1962, "I Corinthians," in Pfeiffer, C.F. & Harrison, E.F., eds., "The Wycliffe Bible Commentary," Oliphants: London, Reprinted, 1963, p.1257).

"Husband One of the beautiful aspects of the title husband, when it is used for God, is that it reminds us that God's love longs to fill the emptiness and loneliness of people's hearts the way a loving husband meets his wife's needs (and vice versa). Isaiah reminded Israel of this truth when he told them, `For your husband is your Maker' (Isaiah 54:5). In the book of Hosea, God's love for Israel is compared with a faithful husband's loving an unfaithful wife. God gave the promise that even though judgment was coming, Israel would once again call Him husband (Hosea 2:16). Just as God is the `husband' of Israel, the New Testament sees Jesus as the `husband' of the church. Christ said His disciples were justified in not fasting since He was the `bridegroom' (Mark 2:18, 19). In Matthew 25:1 the virgins (the church) are told to await the `bridegroom,' Jesus. In 2 Corinthians 11:2, Paul said the church is betrothed to `one husband, that to Christ.' In Revelation 21:2, 9, Jesus is referred to as the `husband' of his `bride,' the new Jerusalem, in heaven. Like God, Jesus Christ is the divine husband.' " (McDowell, J. & Larson, B., 1975, "Jesus: A Biblical Defense of his Deity," Here's Life Publishers: San Bernardino CA, p.43).

"If one were to ask a person who denies the deity of Christ if he or she `prays to the Lord' that person would have to ask, `Whom do you mean?' That is the point. Throughout the New Testament, God and Jesus are both called Lord. The general answer he or she would be apt to give is `I pray to God, but I don't believe in praying to Jesus.' In response, there are five New Testament examples where prayer is offered to Jesus in heaven as Lord (or the Son of God). 1. In Acts 7:59, 60 Stephen called on Jesus as Lord. As he was being stoned, he prayed, `Lord Jesus, receive my spirit.' That indicated his belief that Jesus was more than a man, powerful enough to receive his spirit. `Falling on his knees he cried out with a loud voice, `Lord, do not hold this sin against them!' A pious Hellenistic Jew would not pray to anyone less than God. 2. In 1 Corinthians 1:2 Paul wrote to the `saints ... who in every place call upon the name of our Lord Jesus Christ, their Lord and ours.' 3. In 2 Corinthians 12:8-9 as Paul spoke of his `thorn in the flesh,' he said, `Concerning this I entreated the Lord three times that it might depart from me. And He has said to me, `My grace is sufficient for you, for power is perfected in weakness.' Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me.' 4. In 1 John 5:13-15 we read: `These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life. And this is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the request which we have asked from Him.' The pronouns He and Him refer to the Son of God (v.13). 5. In Acts 8:24 Simon said, `Pray to the Lord... ` (in Verse 16 Jesus is the `Lord.')" (McDowell & Larson, 1975, pp.35-36. Emphasis original).