Jesus is Jehovah in the New Testament: Index
1. INTRODUCTION
This is my Jesus is Jehovah in Romans, being the eighth part of my series, 
"Jesus is Jehovah in the New Testament," which is based
[Right: The oldest known image of St Paul (4th century) in the catacombs of St Thecla, Rome: Church Times. ]
on my morning `quiet time' Bible study. For further details of this series, see the Index to it and "Jesus is Jehovah in Matthew."
2. JESUS HAS NAMES AND TITLES OF JEHOVAH
Name. It was for the sake of Jesus' name that Paul received apostleship to bring all nations to obedience of faith (Rom 1:5):
"[Rom 1:5] The goal of the gospel is the honour of Christ's name ... Why did Paul desire to bring the nations to the obedience of faith? It was for the sake of the glory and honour of Christ's name. For God had `exalted him to the highest place' and had given him `the name that is above every name', in order that `at the name of Jesus every knee should bow ... and every tongue confess that Jesus Christ is Lord' [Phil. 2:9ff.]. If, therefore, God desires every knee to bow to Jesus and every tongue to confess him, so should we ... The earliest Christians, John tells us, went out `for the sake of the Name' [3 Jn. 7] ... the incomparable name of Jesus ... the gospel. ... Our immediate purpose in proclaiming it is to bring people to the obedience of faith, but our ultimate goal is the greater glory of the name of Jesus Christ ... " (Stott, 1994, "The Message of Romans," pp.53-54).
"For the Name The apostles and other early Christians were willing to suffer and die for the sake of the name of Jesus. Jesus had, in fact, warned them that they would be hated and persecuted for his name's sake (Matt. 10:22; 24:9; Mark 13:13; Luke 21:12, 17; John 15:21) ... The apostles, though, rejoiced in suffering dishonor `for the sake of the name' (Acts 5:41) ... John mentioned in one of his epistles the itinerant evangelists who went out `for the sake of the Name' (3 John 7 ...) ... Saul of Tarsus ... had authority from the chief priests to bind all who called on Jesus' name (Acts 9:14, 21) ... Saul ... as Paul, was soon speaking boldly in the name of Jesus (Acts 9:27-28). Paul and ... Barnabas `risked their lives for the name of our Lord Jesus Christ' (Acts 15:26 ...). Paul was ready to go to prison and even to die `for the name of the Lord Jesus' (Acts 21:13). ... Peter encouraged Christians to consider themselves blessed if they were `reviled for the name of Christ' (1 Peter 4:14). In the book of Revelation, Jesus measures the faithfulness of the churches by their adherence to his name (2:3,13; 3:8) ... we should `do everything in the name of the Lord Jesus' (Col. 3:17) ... see Matthew 18:5, 20; 24:5; Mark 6:14; 9:41; John 3:18; 14:13- 14, 26; 15:16; 16:23-26; Acts 8:12; Romans 1:5; 1 Corinthians 1:2, 10; Ephesians 5:20; 2 Thessalonians 1:12; 3:6; Hebrews 1:4; James 2:7; 5:14." (Bowman & Komoszewski, 2007, "Putting Jesus In His Place," pp.133-134, 325 n.18).
God. "Christ" is "over all, God blessed for ever" (Rom 9:5). This is "One of the clearest statements of the deity of Jesus Christ found in the entire NT":
"[Rom 9:5] ... Christ, who is God. One of the clearest statements of the deity of Jesus Christ found in the entire NT ... See also 1:4; Mt 1:23; 28:19; Lk 1:35; 5:20-21; Jn 1:1,3,10,14,18; 5:18; 2Co 13:14; Php 2:6; Col 1:15-20; 2:9; Tit 2:13; Heb 1:3,8; 2Pe 1:1; Rev 1:13-18; 22:13." (Barker, "The NIV Study Bible," 1985, p.1719).
"A clear statement of the deity of Christ ... See Acts 20:28 and Titus 2:13 for Paul's use of theos applied to Jesus Chris":
"[Rom 9:5] Of whom (ex hon). Fourth relative clause and here with ex and the ablative. Christ (ho Christos). The Messiah. As concerning the flesh (to kata sarka). Accusative of general reference, `as to the according to the flesh.' Paul limits the descent of Jesus from the Jews to his human side as he did in 1:3f. Who is over all, God blessed for ever (ho on epi panton theos eulogetos). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See Acts 20:28 and Titus 2:13 for Paul's use of theos applied to Jesus Christ." (Robertson, 1931, "Word Pictures in the New Testament: The Epistles of Paul," p.4:381).
The "Messiah ... as regards his eternal being, he is 'God over all, blessed for ever' ... for Paul Christ is the ... 'Lord'... the equivalent of Yahweh; his application of Isaiah 45:23 (cf. Rom. 14:11) to Jesus in Philippians 2:10-11 indicates that to him the confession 'Jesus Christ is Lord' is equivalent to 'Jesus Christ is Yahweh":
"[Rom 9:5] ... Here the Messiah is said, with regard to his human descent, to have come of a long line of Israelite ancestors; but as regards his eternal being, he is 'God over all, blessed for ever' ... for Paul Christ is the one in whom, through whom and for whom all things were created (Col. 1:16), in whom 'the whole fulness of deity dwells bodily' (Col. 2:9) ... when Paul gives Jesus the title 'Lord', he does so because God the Father has bestowed this title on him as 'the name which is above every name' (Phil. 2:9). This title 'Lord' is given to Jesus by Paul as the equivalent of Yahweh; his application of Isaiah 45:23 (cf. Rom. 14:11) to Jesus in Philippians 2:10-11 indicates that to him the confession 'Jesus Christ is Lord' is equivalent to 'Jesus Christ is Yahweh'." (Bruce, 1985, "The Letter of Paul to the Romans," p.176).
The "gospel of God" (Rom 1:1; 15:16; 2Cor 11:7; Mk 1:14; 1Th 2:2,8-9; 1Pet 4:17) is "the gospel of his [God's] Son" (Rom 1:9); 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). God is in Christ (Rom 6:11; 2Cor 5:19; Php 3:14; 1Th 5:18).
Son of God. Jesus is "his [God's] [own] Son" (Rom 1:3, 9; 5:10; 8:3,29,32; Mt 21:37; 22:2; 1Cor 1:9; Gal 1:16; 4:4,6; 1Th 1:10; Heb 1:2; 1Jn 1:3,7; 3:23; 4:10; 5:9-11; 5:20); "the Son of God" (Rom 1:4):
"[Rom 1:3-4] Paul confesses Jesus to be God's Son. He means that the Savior was God's Son entirely apart from and antecedently to his assumption of the human nature. He is the Son of God from all eternity; hence, he is God. This confession harmonizes with what the apostle says elsewhere. Thus, in Rom. 9:5, according to what is probably the best reading and interpretation, Paul calls Jesus `over all God blest forever.' In Titus 2:13 he describes him as `our great God and Savior.' He is, in fact, `the One in whom all the fulness of the godhead is concentrated' (Col. 2:9). Cf. Phil. 2:6." (Hendriksen, W., 1980, "Romans: Volume 1: Chapters 1-8," New Testament Commentary, The Banner of Truth Trust: Edinburgh, p.42. Emphasis original).
Second Person of the Trinity. All three Persons of the Trinity are mentioned together (Rom 1:1-4; 8:11; 15:16,18-19). See also Mt 28:19; Lk 1:35; 3:22; Jn 14:16-17; Ac 2:33; Rom 15:16; 1Cor 12:4-6; 2Cor 13:14; Eph 1:13-14; 2:18; 4:4-6; 2Th 2:13; Heb 9:14; 1Pet 1:2; Jude 1:20-21:
"The Old Testament in several places indicates plurality in the Godhead (Gen 1:1-3, 1:26, 3:22, 11:7,9, Gen 18, 19:24, Ex 23:20-23 [cp. 1 Cor 10:4], Is 48:12,16, 63:7-14, Zech 2:8-11, 3:2). As mentioned above, the Bible indicates both the deity of Christ and the personality and deity of the Holy Spirit. These factors, together with the deity of the Father (undisputed), produce a description of the Godhead in trinity. Especially in the New Testament, these three Persons are repeatedly spoken of as cooperating collectively (Matt 3:16-17, Mark 1:9-11, Luke 3:21-22, Matt 28:19, Luke 1:35, John 3:34-35, John 14:26, 16:13-15, Acts 2:32-33, 38-39, Rom 15:16,30, 1 Cor 12:4-6, 2 Cor 3:4-6, 13:14 [cp. 1 John 1:3], Gal 4:4-6, Eph 4:4-6, Heb 10:12,15, 1 Pet 1:2)." (Quick, K.R., 1989, "Pilgrimage Through the Watchtower," Baker: Grand Rapids MI, pp.59-60).
"The importance of these texts is in demonstrating that the New Testament writers did think along `trinitarian' lines, without the formal vocabulary, of course, of later trinitarian theology ... this trinitarian pattern ... pervades the New Testament":
"One other common prooftext for the Trinity ought to be mentioned. When Jesus is baptized, the Holy Spirit symbolically descends on him as a dove, and the Father announces that Jesus is his Son (Matt. 3:16-17; see also Mark 1:10-11; Luke 3:21-22; John 1:32-34) .... These prooftexts, then, do support the belief that Father, Son, and Holy Spirit are three persons, and also lend some support-though probably not absolute proof-to the belief that these three persons are God. But their chief importance does not lie in their constituting isolated prooftexts for the Trinity as a complete doctrine. No one verse tells us everything about God. The importance of these texts is in demonstrating that the New Testament writers did think along `trinitarian' lines, without the formal vocabulary, of course, of later trinitarian theology. But it is not just in a few prooftexts that this threefoldness, this trinitarian pattern, is to be found. On the contrary, it pervades the New Testament." (Bowman, 1989, "Why You Should Believe in the Trinity," pp.126-127).
Lord. Jesus is: "Jesus Christ our Lord" (Rom 1:4; 5:21; 7:25); "the Lord Jesus Christ" (Rom 1:7; 13:14); "our Lord Jesus Christ" (Rom 5:1,11; 15:6,30; 16:20,24); "Jesus our Lord" (Rom 4:24; 6:23; 8:39); "the Lord Jesus" (Rom 14:14); "our Lord Christ" (Rom 16:18); "the Lord" (Rom 4:8 = Ps 32:2; 9:28 = Isa 10:23; 9:29 = Isa 1:9; 10:13 = Joel 2:32; 11:34 = Isa 40:13; 12:11, 19 = Dt 32:35; 14:4,6,8,11 = Isa 45:23; Rom 15:11 = Ps 117:1; 16:2,8,11-13,22); "Lord" (Rom 10:9,12,16 = Isa 53:1; 11:3 = 1Ki 19:10,14; 14:9). Jesus is "Lord of both the dead and the living" (Rom 14:9).
Jesus is "Lord of all" (Rom 10:12):
"Next, Paul writes, `For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him' (Rom. 10:12 ESV). Here, Paul is explaining that belief in Jesus for salvation is ... for anyone who calls on him for salvation. This is because `the same Lord' (kurios) is Lord `of all.' In this context, the `Lord' here must be Jesus ... Paul states that this same Lord, Jesus, bestows his riches (cf. 2 Cor. 8:9) `on all who call on him:' ... calling on Jesus as Lord is an act of prayer, one that ... characterizes Christians (1 Cor. 1:2)." (Bowman & Komoszewski, 2007, p.162).
"Peter and Paul each made the assertion that Jesus is `Lord of all' (Acts 10:36; Romans 10:12). Paul also said, `... for if they had understood it, they would not have crucified the Lord of glory' (1 Corinthians 2:8). Who is the Lord of glory? Psalm 24:10 states that `The LORD [YHWH] of hosts, He is the King of glory.'" (McDowell, J. & Larson, B., 1975, "Jesus: A Biblical Defense of his Deity," Here's Life Publishers: San Bernardino CA, p.36. Ellipses original).
"Jesus is Lord," i.e. Jesus is Yahweh (Rom 10:9; 1Cor 12:3; Php 2:11 NIV):
"[Rom 10:9] Jesus is Lord. The earliest Christian confession of faith (cf. 1 Co 12:3) ... In view of the fact that `Lord' (Greek kyrios) is used over 6,000 times in the Septuagint (the Greek translation of the OT) to translate the name of Israel's God (Yahweh), it is clear that Paul, when using this word of Jesus, is ascribing deity to him." (Barker, 1985, p.1721).
"Jesus as `Lord' in Paul's Writings Paul ... often spoke of Jesus as `Lord' in contexts that equate him with YHWH ... Confessing That Jesus Is Lord (Romans 10:9-13) In Romans, Paul writes, `If you confess with your mouth that Jesus is Lord ... you will be saved. ... (Rom. 10:9-10 ESV). In this text ... the apostle states that the saving confession is that `Jesus is Lord' (kurios) ...' As Paul does regularly ... he refers to Jesus by the divine title Lord while referring to the Father by the divine title God ... But ... Paul can also call Jesus `God' ... (Rom. 9:5; cf. Titus 2:13 ...) ... Paul then states, `For the Scripture says, `Everyone who believes in him will not be put to shame' (v. 11 ESV) ... Paul is citing this Scripture reference from the Old Testament as support for ... believing in Jesus as the risen Lord for salvation. The reference is to Isaiah 28:16 ... `Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame' (Rom. 9:32b-33 ESV) ... Jesus is, of course, the `stumbling stone' and the `rock of offense' in whom those Jews failed to believe for their salvation ..." (Bowman & Komoszewski, 2007, pp.161-162).
The Watchtower admits that in "Jesus is Lord" (Rom 10:9 NWT), the Hebrew of "Lord" would have been ha-'a-dhohn' :
"[Rom 10:9] For if you publicly declare that `word in your own mouth,' that Jesus is Lord,+ and exercise faith in your heart that God raised him up from the dead, you will be saved. ... + Lord = ... ky'ri-os ...(ha Adon'), J12,13,14,16-18. Not `Jehovah.'" (WB&TS, 1971, "New World translation of the Holy Scriptures," Watchtower Bible & Tract Society of New York: Brooklyn NY, Third revision with footnotes, p.1181).
"[Rom 10:9] For if you publicly declare that `word in your own mouth,' that Jesus is Lord, and exercise faith in your heart that God raised him up from the dead, you will be saved. ... Gr., ky'rioos; J12-14,16-18,22(Heb.), hao'aodhohn', `the Lord.' Not `Jehovah.'" (WB&TS, 1984, "New World Translation of the Holy Scriptures: With References," Watchtower Bible & Tract Society of New York: Brooklyn NY, p.1364).
"[Rom 10:9] For if you publicly declare that `word in your own mouth,' that Jesus is Lord, and exercise faith in your heart ... Lord ... ky'ri-os) ... ha-'a-dhohn', J12-14,16-18,22. Not `Jehovah.'" (WB&TS, 1985, "The Kingdom Interlinear Translation of the Greek Scriptures," Watchtower Bible & Tract Society: Brooklyn NY, Second edition, p.706).
But the Watchtower's "Not `Jehovah'" is a distinction without a difference because it has elsewhere correctly stated that "this prefixing of the definite article before the title a-don' limits the application of the title to Jehovah God":
"Isaiah 1:24 - `the [true] Lord' This is the translation of the Hebrew expression ... ha-A-don', this being the title A-don' ('Lord; Master') preceded by the Hebrew definite article ha. Although there are many lords or masters, this prefixing of the definite article before the title a-don' limits the application of the title to Jehovah God. ... In the Hebrew Scriptures this expression ha-A-don' occurs nine times, as listed below: Exodus 23:17 On three occasions in the year every male of yours will appear before the face of the Lord Jehovah. 34:23 Three times in the year every male of yours is to appear before the true Lard, Jehovah, the God of Israel. Isaiah 1:24 Therefore the utterance of the true Lord, Jehovah of armies, the Powerful One of Israel, is: 3:1 For, look! the true Lord, Jehovah of armies, is removing from Jerusalem and from Judah support and stay, 10:16 Therefore the true Lord, Jehovah of armies, will keep sending upon his fat ones a wasting disease, 10:33 Look! The true Lord, Jehovah of armies, is lopping off boughs with a terrible crash; 19:4 `And I will deliver up Egypt into the hand of a hard master, and strong will be the king that will rule over them,' is the utterance of the true Lord, Jehovah of armies. Micah 4:13b and by a ban you will actually devote to Jehovah their unjust profit, and their resources to the true Lord of the whole earth.' Malachi 3:1 Look! I am sending my messenger, and he must clear up a way before me. And suddenly there will come to His temple the true Lord, whom you people are seeking, and the messenger of the covenant in whom You are delighting." (WB&TS, 1961, "New World translation of the Holy Scriptures," Watchtower Bible & Tract Society of New York: Brooklyn NY, pp.1453-1454).
"The titles `Aodhohn' and `Adhoonim' are applied to Jehovah twenty-five times in the Scriptures. In nine places `Aodhohn' has the definite article ha before it, so limiting application of the title to Jehovah. (Ex. 23:17; 34:23; Isa. 1:24; 3:1; 10:16, 33; 19:4; Mic. 4:13; Mal. 3:1) ..." (WB&TS, 1971, "Aid to Bible Understanding," Watchtower Bible & Tract Society: Brooklyn NY, Second edition, p.35).
"The titles 'Aodhohn' and 'Adhoonim' are applied to Jehovah 25 times in the Scriptures. In nine places in the Masoretic text, 'Aodhohn' has the definite article ha before it, so limiting application of the title to Jehovah. (Ex 23:17; 34:23; Isa 1:24; 3:1; 10:16, 33; 19:4; Mic 4:13; Mal 3:1)." (WB&TS, 1988, "Insight on the Scriptures: Volume 2: Jehovah - ZuZim," Watchtower Bible & Tract Society: Brooklyn NY, p.267).
Note that in "Malachi 3:1 "the true Lord [ha-A-don']" who did "come to His temple" was Jesus (Mt 11:3,10; Mk 1:2; Lk 1:17,76; 7:19,27; Jn 3:28)!:
"There was to be a divine visitation at the Second Temple .... As rendered in the New Jewish Publication Society Version, Malachi 3:1-5 states: `Behold, I am sending My messenger to clear the way before Me, and the Lord whom you seek shall come to His Temple suddenly. ...' We see from this passage that the Lord (in Hebrew, ha'adon, always used with reference to God in the Hebrew Bible when it has the definite article) , preceded by his messenger, would visit the Second Temple, purifying some of his people and bringing judgment on others. ... the Messiah must have come before the Temple was destroyed in 70 C.E.; if not, God's Word has failed'' (Brown, M.L., 2000, "Answering Jewish Objections to Jesus: Volume 1: General and Historical Objections," Baker: Grand Rapids MI, pp.77-78).
3. OLD TESTAMENT PASSAGES ABOUT JEHOVAH ARE APPLIED TO JESUS
Rom 4:3; Gal 3:6; Jas 2:23 = Gn 15:6. The New Testament applies Abraham's belief in Jehovah (Gn 15:6) to Christians' belief in Jesus (Rom 4:3,24; Gal 3:6; Jas 2:23).
Rom 4:8 = Ps 32:2. Paul applied Ps 32:2 about "Jehovah" to Christians in Rom 4:8 where "the Lord" in context is "Jesus Christ our Lord" (Rom 1:4; 5:21); "the Lord Jesus Christ" (Rom 1:7); "Jesus our Lord" (Rom 4:24) and "our Lord Jesus Christ" (Rom 5:1).
Rom 8:36 = Ps 44:22. In Rom 8:36 Paul applies Ps 44:22 which is addressed to "God" and "Lord" (Ps 44:1,4,8,23) to "Christ Jesus our Lord" (Rom 8:34-39).
Rom 9:32; Isa 8:14. Paul in Rom 9:32 (and Peter in 1Pet 2:8) applies Isa 8:14, which is about "Jehovah of hosts" (Isa 8:13), to Christ (Rom 10:4-9; 1Pet 2:5): "Even though in Isa. 8:14 it is the Lord of hosts who is described as being a stone of stumbling, the apostle does not hesitate to apply this passage to Jesus ... Solution: Christ is God!"; "In ...Isa 8:14, Jehovah is the stone of stumbling .... In the NT it is Christ who is the stone of stumbling":
"[Rom 9:32-33] ... The words quoted by Paul here in verse 33 are a combination of two biblical passages: Isa. 28:16 and 8:14 ... Even though in Isa. 8:14 it is the Lord of hosts who is described as being a stone of stumbling, the apostle does not hesitate to apply this passage to Jesus. Cf. Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; I Peter 2:6-8. Solution: Christ is God!" (Hendriksen, 1980, "Romans: Chapters 9-16," pp.334-335).
"[Rom 9:32] ... They rejected (or stumbled at) the stone which causes men to stumble. In the warning note of Isa 8:14, Jehovah is the stone of stumbling to the majority of those in both houses of Israel. In the NT it is Christ who is the stone of stumbling (here and in I Pet 2:6-8)." (Mickelsen, 1962, "Romans," pp.1213-1214).
Rom 10:13; Joel 2:32. Paul in Rom 10:13 (and Peter in Acts 2:21) applied the prophecy of Joel 2:32 that "whosoever shall call on the name of Jehovah shall be delivered" to calling on the name of Jesus to be saved, i.e. "Paul is clearly identifying Jesus as the `Lord' of Joel 2:32-who in the Hebrew text is called YHWH, or Jehovah":
"Paul then backs up what he is saying with another Scripture reference: `For `everyone who calls on the name of the Lord will be saved' (Rom. 10:13 ESV). This reference is Joel 2:32 ... In context here in Romans 10, the Lord on whose name everyone calls for salvation (v. 13) must be `the same' one who is Lord `of all' and who bestows his riches of salvation on everyone who calls on him (v: 12). Since that Lord is Jesus (vv. 9-11), Paul is clearly identifying Jesus as the `Lord' of Joel 2:32-who in the Hebrew text is called YHWH, or Jehovah." (Bowman & Komoszewski, 2007, pp.162-163).
Paul "applied Old Testament passages in which God (Yahweh) is the subject directly to Jesus":
"Jesus as `the Lord' It is plainly in his description of Jesus as `the [or, `our' or `my'] Lord' (... kurios) that Paul brings out most clearly his assessment of Jesus as divine ... Paul ... applied to Christ the very term (... kurios ) that in the Septuagint is employed to translate the sacred name of Yahweh; and more specifically ... applied Old Testament passages in which God (Yahweh) is the subject directly to Jesus (see Isa 8:14 and Rom 9:32, 33; Joel 2:32 and Rom 10:12-13 ..." (Reymond, 2003, "Jesus, Divine Messiah," p.428).
Paul (as did "Peter ... on the day of Pentecost") transferred "the text from Yahweh to Jesus":
"[Rom 10:13] In the third verse (13) both our calling on him and his blessing of us are elaborated. To call on him is, more precisely, to call on the name of the Lord, that is, to appeal to him to save us in accordance with who he is and what he has done. Everyone who thus calls on him, we are assured, will be saved (13). In the first place this is a quotation from Joel 2:32. But Peter cited it on the day of Pentecost, transferring the text from Yahweh to Jesus, [Acts 2:21] which is also what Paul does here. Indeed, this appeal to Jesus for salvation became so characteristic of Christian people that Paul could describe the worldwide community as `those everywhere who call on the name of our Lord Jesus Christ'. [1 Cor. 1:2]" (Stott, 1994, "The Message of Romans," p.285).
4. JESUS HAS ATTRIBUTES OF JEHOVAH
Omniscient. Jesus knows the secrets of all men (Rom 2:16).
Omnipresent. Christ is in every Christian (Rom 8:10-11; 2Cor 13:5; Eph 3:17; Col 1:27).
Love. The "love of God" is revealed "in Christ Jesus our Lord" (Rom 8:39).
5. JESUS DOES WORKS OF JEHOVAH
Grace. "God our Father and the Lord Jesus Christ" are co-authors of grace (Rom 1:7; 16:20,24; 1Cor 1:3; 2Cor 1:2; 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).
Salvation. "if you confess with your mouth, `Jesus is Lord,' [i.e. Yahweh] and believe in your heart that God raised him from the dead, you will be saved." (Rom 10:9).
Judgment. Jesus Christ shall judge the secrets of all men (Rom 2:16):
"[Rom 2:16]. (All this will become clear) on the day when, according to my gospel, God, through Jesus Christ, will judge men's secrets. ... The meaning of verse 16, then, is along this line, that on judgment Day `all this'-men's thoughts, words, actions, motivations, God's evaluations-will become clear. It is on that day that God will judge not only men's open deeds but even their secrets (Eccl. 12:14; Luke 12:3; I Cor. 4:5). ... God will judge `through Jesus Christ.' ... Here, as frequently, the emphasis is on the fact that God will judge mankind through his Son, Jesus Christ. A passage which, in more than one respect, parallels Rom. 2:16 is I Cor. 4:5, `Therefore judge nothing before the appointed time. Wait until the Lord comes, who will both bring to light the things hidden in darkness and will expose the motives of men's hearts.' Other passages in which the truth that God judges through Jesus Christ is taught, either directly or by implication, are Matt. 25:31-36; John 5:22; Acts 17:31; II Cor. 5:10." (Hendriksen, 1980, p.98. Emphasis original).
But God shall judge the world (Rom 3:6), all the world will be brought under the judgment of God (Rom 3:19). Paul quotes Isa 45:23 that "to me every knee shall bow, And every tongue shall confess to God. (Rom 14:11) and concludes "we shall all stand before the judgment-seat of God" (Rom 14:10) and "each one of us shall give account of himself to God" (Rom 14:12). But in Php 2:9-11 Paul applies Isa 45:23 to Jesus and in 2Cor 5:10 Paul states, "we must all appear before the judgment seat of Christ."
6. JESUS RECEIVES HONOUR AND WORSHIP DUE TO JEHOVAH
Right hand of God. Jesus is now "at the right hand of God" the Father (Rom 8:34; Mt 26:64; Mk 14:62; 16:19; Lk 22:69; Ac 2:33; 5:31; 7:55-56; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2) in fulfillment of Ps 110:1; Mt 22:44; Mk 12:36; Lk 20:42; Ac 2:34; Heb 1:13) with "angels and authorities and powers being made subject unto him" (1Pet 3:22). "These words" in Psalm 110:1 "applied to Jesus ... form the biblical foundation of the doctrine of his exaltation and session at the Father's right hand - that is, in the place of supremacy over the universe":
"[Rom 8:34] Who is at the right hand of God. An echo of Psalm 110:1, 'The LORD says to my lord: `Sit at my right hand, till I make your enemies your footstool.'" These words, whose Messianic reference was apparently accepted by Jewish scribes of our Lord's time (cf. Mk. 12:35-37), were applied to Jesus from the earliest days of the church, and form the biblical foundation of the doctrine of his exaltation and session at the Father's right hand - that is, in the place of supremacy over the universe." (Bruce, 1985, p.170).
Served. Paul was a "servant of Jesus Christ" (Rom 1:1; Jude 1:1), a "servant of Christ" (2Cor 11:23; Gal 1:10; Col 4:12 NIV). He who serves Christ is well-pleasing to God (Rom 14:18). Christians are "the servant of ... the Lord" (Rom 14:4) and were to continue "serving the Lord" (Rom 12:11; Ac 20:19), where in the context "the Lord" is Jesus (Rom 13:14; 14:4-9). Christians are to keep away from those teachers who "serve not our Lord Christ" (Rom 16:18). 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 thanked God "through Jesus Christ" (Rom 1:8; 7:25; Col 3:17), i.e. he prayed to God through Jesus. But just as it is impossible to go through a door without going to that door, so it is impossible to pray through Jesus without praying to Jesus. Jesus is called on (Rom 10:12-14): "the description of Christians as those who call on the name of the Lord Jesus shows that they thought of him not only as the proper recipient of prayer but also as God himself ":
"... Paul also describes Christians as `those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours' (1 Cor. 1:2). This statement ... defines believers in Christ (what we would call Christians) as those who pray to him as Lord (see also Rom. 10:12-14). As R. T. France has pointed out, the description of Christians as those who call on the name of the Lord Jesus shows that they thought of him not only as the proper recipient of prayer but also as God himself ...`to call on the name of the Lord' is a regular Old Testament formula for worship and prayer offered to God (Gn. 4:26; 13:4; Ps. 105:1; Je. 10:25; Joel 2:32; etc.).'" (Bowman & Komoszewski, 2007, p.50).
Obedience. It was for the sake of Jesus' name that Paul received apostleship to bring to obedience all nations (Rom 1:5).
Owner. Christians are "called to be Jesus Christ's" (Rom 1:6).
Faith. The righteousness of God comes to all through faith in Jesus Christ (Rom 3:22). God justifies him who has faith in Jesus (Rom 3:26).
Rejoice. Paul rejoiced in God through our Lord Jesus Christ (Rom 5:11).
Power. Jesus is "the Lord" who has power to make His servants stand (Rom 14:4,9).
Live or die. Jesus is "the Lord" to whom His servants live or die (Rom 14:8-9).
Glory. Paul wrote of his "glorifying in Christ Jesus in things pertaining to God" (Rom 15:17). But in 1Cor 1:31 & 2Cor 10:17 Paul had applied to Jesus Jer 9:24 LXX "that He that glorieth, let him glory in the Lord," i.e. YHWH! But Jehovah stated "my glory will I not give to another" (Isa 42:8; 48:11). God the Father is to receive "glory forever through Jesus Christ". (Rom 16:27 NIV).
7. OBJECTIONS TO JESUS BEING JEHOVAH
God is one. That God is one (Rom 3:30) does not preclude God being a compound unity (Gn 2:24; 11:6; 34:16,22; Ex 24:3; Num 13:23; Eze 37:16-17); a tri-unity of Father, Son and Holy Spirit (Mt 28:19; 2Cor 13:14; 1Pet 1:2).
The Father is Jesus' God. The Father is "the God and Father of our Lord Jesus Christ" (Rom 15:6; 2Cor 1:3; Eph 1:1-3; 1Pet 1:3). Jesus called the Father "my God" (Mt 27:46; Mk 15:34; Jn 20:17; Rev 3:2,12; the Father is "His God" (Rev 1:6); "the God of our Lord Jesus Christ" (Eph 1:17); "God the Father of our Lord Jesus Christ" (Col 1:3). In His human nature (Lk 24:15-31; 33-43; Jn 20:24-28; Jn 21:4-15), the Father is Jesus' God.
"[Rom 15:6] The expression `The God and Father of our Lord Jesus Christ' (cf. II Cor. 1:3; 11:31; Eph. 1:3; I Peter 1:3) should present no difficulty. The title `God of our Lord Jesus Christ' places the emphasis on Christ's human nature, and `Father of our Lord Jesus Christ' calls attention to the Son's divine nature, for not nativistic but trinitarian sonship is referred to here, a kind of sonship in which Christ, by whatever name he is called, is placed on a par with the Father and the Spirit. ... See also Matt. 27:46 (= Mark 15:34) and John 20:17." (Hendriksen, 1980, "Romans: Chapters 9-16," pp.473-474. Emphasis original).
And even if the Son is in a permanent state of subordination to the Father (Jn 14:28; 1Cor 11:3), that does not preclude the Son being one in nature and substance with the Father (Jn 1:1; 10:30; Php 2:6 NIV). But "none of these Scriptures contradicts the Bible's teaching that Jesus Christ is God" and "as a man Jesus would still ... be ... required to submit to the Father as his God":
"The Submission of Jesus to God Perhaps the most frequently heard argument against Jesus being God by nature and equal in deity to the Father is the biblical teaching regarding Jesus' submission to the Father. The JWs ... quote Scriptures that speak of Christ's humble position relative to the Father while a man on earth (especially John 14:28) ... that speak of Christ's submission after his resurrection. ... they note that 1 Corinthians 11:3 says that `God is the head of Christ'; 1 Corinthians 15:28 says that the Son will subject himself to God the Father after sin and death have been eliminated; and ... the Father is Christ's God (e.g.,John 20:17; Rom. 15:6; 1 Cor. 15:24; 2 Cor. 1:3; Rev. 1:6; 3:12 ) ... none of these Scriptures contradicts the Bible's teaching that Jesus Christ is God. ... If Jesus' body was raised from the dead ... then as a man Jesus would still naturally be in some sense required to submit to the Father as his God." (Bowman, 1989, "Why You Should Believe in the Trinity," pp.78-79).
8. CONCLUSION
In view of the above evidence for Jesus being Jehovah in Romans and the lack of any valid objections against, then Jesus is Jehovah in Romans!
PS: The previous (seventh) post in this series was "Jesus is Jehovah in 2 Corinthians" and the next (ninth) post is "Jesus is Jehovah in James."
Stephen E. Jones.
My other blogs: CreationEvolutionDesign & The Shroud of Turin
"[Rom 9:5] patriarchs. Abraham, Isaac, Jacob and his sons. Christ, who is God. One of the clearest statements of the deity of Jesus Christ found in the entire NT, assuming the accuracy of the translation ... See also 1:4; Mt 1:23; 28:19; Lk 1:35; 5:20-21; Jn 1:1,3,10,14,18; 5:18; 2Co 13:14; Php 2:6; Col 1:15-20; 2:9; Tit 2:13; Heb 1:3,8; 2Pe 1:1; Rev 1:13-18; 22:13." (Barker, K., ed., 1985, "The NIV Study Bible," Zondervan: Grand Rapids MI, p.1719).
"[Rom 10:9] Jesus is Lord. The earliest Christian confession of faith (cf. 1 Co 12:3), probably used at baptisms. In view of the fact that `Lord' (Greek kyrios) is used over 6,000 times in the Septuagint (the Greek translation of the OT) to translate the name of Israel's God (Yahweh), it is clear that Paul, when using this word of Jesus, is ascribing deity to him. in your heart In Biblical terms the heart is not merely the seat of the emotions and affections, but also of the intellect and will. God raised him from the dead. A bedrock truth of Christian doctrine (see 1 Co 15:4,14,17) and the central thrust of apostolic preaching (see, e.g., Ac 2:31-32; 3:15; 4:10; 10:40). Christians believe not only that Jesus lived but also that he still lives. will be saved. In the future tense. Paul is thinking of final salvation-salvation at the last day." (Barker, 1985, p.1721).
"The Submission of Jesus to God Perhaps the most frequently heard argument against Jesus being God by nature and equal in deity to the Father is the biblical teaching regarding Jesus' submission to the Father. The JWs realize that trinitarians believe that in his human nature Christ was in a position of submission to the Father. However, the Witnesses argue that this cannot account for Jesus submitting to God after his resurrection from the dead and ascension to heaven. Thus, JWs, although they do quote Scriptures that speak of Christ's humble position relative to the Father while a man on earth (especially John 14:28), rely even more so on Scriptures that speak of Christ's submission after his resurrection. For instance, they note that 1 Corinthians 11:3 says that `God is the head of Christ'; 1 Corinthians 15:28 says that the Son will subject himself to God the Father after sin and death have been eliminated; and various Scriptures say that even now, after Christ's ascension, the Father is Christ's God (e.g.,
"One other common prooftext for the Trinity ought to be mentioned. When Jesus is baptized, the Holy Spirit symbolically descends on him as a dove, and the Father announces that Jesus is his Son (Matt. 3:16-17; see also Mark 1:10-11; Luke 3:21-22; John 1:32-34). The JW booklet [Should You Believe in the Trinity?] argues that the descent of the Spirit on Jesus at his baptism implies `that Jesus was not anointed by spirit until that time' (p. 23), but this is not said. Are we to believe that John the Baptist was filled with the Spirit from his mother's womb (Luke 1:15), while the Son of God was devoid of the Spirit until he was about thirty years old? Are we to believe that a mere human, which according to the Witnesses Jesus was, lived a sinless life for about thirty years without the help of the Holy Spirit? The fact is that the Holy Spirit's descent on Jesus was not for him to become actively present in Jesus' life for the first time, but to mark publicly the beginning of Jesus' ministry and manifest to the world that the Spirit was indeed on Jesus. These prooftexts, then, do support the belief that Father, Son, and Holy Spirit are three persons, and also lend some support-though probably not absolute proof-to the belief that these three persons are God. But their chief importance does not lie in their constituting isolated prooftexts for the Trinity as a complete doctrine. No one verse tells us everything about God. The importance of these texts is in demonstrating that the New Testament writers did think along `trinitarian' lines, without the formal vocabulary, of course, of later trinitarian theology. But it is not just in a few prooftexts that this threefoldness, this trinitarian pattern, is to be found. On the contrary, it pervades the New Testament." (Bowman, 1989, pp.126-127. Emphasis original).
"In his epistles, the apostle Paul also describes Christians as `those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours' (1 Cor. 1:2). This statement, written about A.D. 54 (just over twenty years after Jesus' death), in effect defines believers in Christ (what we would call Christians) as those who pray to him as Lord (see also Rom. 10:12-14). As R. T. France has pointed out, the description of Christians as those who call on the name of the Lord Jesus shows that they thought of him not only as the proper recipient of prayer but also as God himself. `Not only does the phrase in itself indicate that prayer to Jesus was a normal and distinguishing characteristic of Christians in the 50s, but `to call on the name of the Lord' is a regular Old Testament formula for worship and prayer offered to God (Gn. 4:26; 13:4; Ps. 105:1; Je. 10:25; Joel 2:32; etc.).' [France, R. T., "The Worship of Jesus: A Neglected Factor in Christological Debate?" in Rowdon, H.H., ed., "Christ the Lord: Studies in Christology Presented to Donald Guthrie," 1982, p.30]" (Bowman, R.M, Jr. & Komoszewski, J.E., 2007, "Putting Jesus In His Place: The Case for the Deity of Christ," Kregel: Grand Rapids MI, p.50).
"For the Name The apostles and other early Christians were willing to suffer and die for the sake of the name of Jesus. Jesus had, in fact, warned them that they would be hated and persecuted for his name's sake (Matt. 10:22; 24:9; Mark 13:13; Luke 21:12, 17; John 15:21). He promised, though, that those who experienced such suffering, who lost property or family for the sake of his name, would receive a hundredfold back and eternal life (Matt. 19:29). It did not take long for Jesus' warnings to come true. Shortly after the resurrection, the religious establishment in Jerusalem opposed the followers of Jesus and tried to suppress their message. The authorities told the apostles not to speak to anyone in the name of Jesus (Acts 4:17-18; 5:28, 40). The apostles, though, rejoiced in suffering dishonor `for the sake of the name' (Acts 5:41) or, as some translations put it, `the Name' (ASV, NIV). Years later, John mentioned in one of his epistles the itinerant evangelists who went out `for the sake of the Name' (3 John 7 NASB, NIV). This expression is a startling indicator of the preeminence the apostles attached to Jesus' name. One of the most aggressive enemies of the Christian church in its first years was Saul of Tarsus. He had authority from the chief priests to bind all who called on Jesus' name (Acts 9:14, 21). As he acknowledged after his conversion, he had tried `to do many things against the name of Jesus of Nazareth' (Acts 26:9). These statements reveal that, for Saul, the place of the name of Jesus in the early Christian movement was especially troubling to his rabbinical, Pharisaic mind-set. But Jesus, the Lord, had chosen Saul to take his name before Gentiles, kings, and the people of Israel, even though it meant that he would suffer for the sake of Jesus' name (Acts 9:15-16). Saul, better known to us as Paul, was soon speaking boldly in the name of Jesus (Acts 9:27-28). Paul and his ministry partner Barnabas `risked their lives for the name of our Lord Jesus Christ' (Acts 15:26 NASB, NIV). Paul was ready to go to prison and even to die `for the name of the Lord Jesus' (Acts 21:13). Clearly, for the early Christians the belief in Jesus' deity was not just a doctrinal affirmation but was the crux of their entire value system. Peter encouraged Christians to consider themselves blessed if they were `reviled for the name of Christ' (1 Peter 4:14). In the book of Revelation, Jesus measures the faithfulness of the churches by their adherence to his name (2:3,13; 3:8). Recognizing Jesus' divine claims on our lives, and the astounding, eternal blessings he promises us, ought to motivate us to live as if the only thing that matters to us is `the name:' As Paul put it, we should `do everything in the name of the Lord Jesus' (Col. 3:17). ... For other expressions of the exalted place of Jesus' name, see Matthew 18:5, 20; 24:5; Mark 6:14; 9:41; John 3:18; 14:13-14, 26; 15:16; 16:23-26; Acts 8:12; Romans 1:5; 1 Corinthians 1:2, 10; Ephesians 5:20; 2 Thessalonians 1:12; 3:6; Hebrews 1:4; James 2:7; 5:14." (Bowman & Komoszewski, 2007, pp.133-134, 325 n.18. Emphasis original).
"Jesus as `Lord' in Paul's Writings Paul so often spoke of Jesus as `Lord' in contexts that equate him with YHWH that space does not permit us even to mention every such reference. Confessing That Jesus Is Lord (Romans 10:9-13) In Romans, Paul writes, `If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved' (Rom. 10:9-10 ESV). In this text, which Christians often use when encouraging others to come to Christ for salvation, the apostle states that the saving confession is that `Jesus is Lord' (kurios) and `that God raised him from the dead.' As Paul does regularly in his epistles, he refers to Jesus by the divine title Lord while referring to the Father by the divine title God. [But not always: Paul can also call Jesus `God,' as apparently he did in the previous chapter (Rom. 9:5; cf. Titus 2:13 ...)] That these are both divine titles in Paul's usage will become clear as we proceed. Paul then states, `For the Scripture says, `Everyone who believes in him will not be put to shame' (v. 11 ESV). The word `for' (Greek, gar) indicates that Paul is citing this Scripture reference from the Old Testament as support for the statement he has just made about believing in Jesus as the risen Lord for salvation. The reference is to Isaiah 28:16, which Paul had quoted earlier in the same passage: `They [unbelieving Israel] have stumbled over the stumbling stone, as it is written, `Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame' (Rom. 9:32b-33 ESV). (This is an example of an important principle of biblical interpretation: ignore chapter divisions!) Jesus is, of course, the `stumbling stone' and the `rock of offense' in whom those Jews failed to believe for their salvation (see also Matt. 21:42-44; Mark 12:10-12; Luke 20:17-18; Acts 4:10-12; 1 Peter 2:6-8; cf. Eph. 2:20). Next, Paul writes, `For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him' (Rom. 10:12 ESV). Here, Paul is explaining that belief in Jesus for salvation is not just for Jews (or just for Gentiles!) but is for anyone who calls on him for salvation. This is because `the same Lord' (kurios) is Lord `of all.' In this context, the `Lord' here must be Jesus. Paul cannot be referring to this Lord as `the same' Lord if he is a different Lord than the one he just mentioned! Paul states that this same Lord, Jesus, bestows his riches (cf. 2 Cor. 8:9) `on all who call on him:' As we have already noted, calling on Jesus as Lord is an act of prayer, one that Paul elsewhere says characterizes Christians (1 Cor. 1:2). Paul then backs up what he is saying with another Scripture reference: `For `everyone who calls on the name of the Lord will be saved' (Rom. 10:13 ESV). This reference is Joel 2:32, the same text that Peter quoted in the first Christian sermon (Acts 2:21). In context here in Romans 10, the Lord on whose name everyone calls for salvation (v. 13) must be `the same' one who is Lord `of all' and who bestows his riches of salvation on everyone who calls on him (v: 12). Since that Lord is Jesus (vv. 9-11), Paul is clearly identifying Jesus as the `Lord' of Joel 2:32-who in the Hebrew text is called YHWH, or Jehovah." (Bowman & Komoszewski, 2007, pp.161-163).
"[Rom 9:5] God who is over all be blessed for ever. The relation of these words to those which precede is disputed. RSV takes them as an independent ascription of praise to God, prompted by the mention of God's crowning his many blessings on Israel by sending them the Messiah (similarly NEB, GNB). They may be taken, on the other hand, as in apposition to `the Christ'; so RSV margin: 'who is God over all, blessed for ever' (similarly AV, RV, NIV). The latter construction is more in keeping with the general structure of the sentence (cf. 1:25, where the words 'who is blessed for ever! Amen' are not an independent ascription of praise but the integral peroration of the sentence, standing in apposition to 'the Creator'). It is further supported by the consideration that something is required to balance the phrase 'according to the flesh' (as in 1:3-4, where the same phrase is balanced by 'according to the Spirit of holiness'). Here the Messiah is said, with regard to his human descent, to have come of a long line of Israelite ancestors; but as regards his eternal being, he is 'God over all, blessed for ever'. It is true that Paul is not in the habit of calling Christ 'God'; he reserves for him the title 'Lord': 'for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist' (1 Cor. 8:6). Yet for Paul Christ is the one in whom, through whom and for whom all things were created (Col. 1:16), in whom 'the whole fulness of deity dwells bodily' (Col. 2:9). 'The judgment seat of God' (14:10) is called in 2 Corinthians 5:10 'the judgment seat of Christ'. Moreover, when Paul gives Jesus the title 'Lord', he does so because God the Father has bestowed this title on him as 'the name which is above every name' (Phil. 2:9). This title 'Lord' is given to Jesus by Paul as the equivalent of Yahweh; his application of Isaiah 45:23 (cf. Rom. 14:11) to Jesus in Philippians 2:10-11 indicates that to him the confession 'Jesus Christ is Lord' is equivalent to 'Jesus Christ is Yahweh'." (Bruce, F.F., 1985, "The Letter of Paul to the Romans: An Introduction and Commentary," [1963 ], Inter-Varsity Press: Leicester UK, Second edition, Reprinted, 1987, p.176).
"[Rom 9:32-33]. ... Paul now goes to the very root of Israel's failure to attain to righteousness. They stumbled over-or against-the Stumblingblock. They failed to recognize Christ as their Savior. Of course, as long as Israel relied on works it could not embrace Christ. It was either the one or the other. It could not be both. For Jews Christ was a stumblingblock (I Cor. 1:23). To be sure, for many a Gentile too he was foolishness. But on the whole Jews were far more adamant in their belief that they had found the solution of the problem of achieving the status of righteousness in God's sight. And their failure humbly to flee to Christ and to embrace him by faith proved their undoing, spelled their doom. The words quoted by Paul here in verse 33 are a combination of two biblical passages: Isa. 28:16 and 8:14: `Behold, I lay in Zion a tested stone, a precious cornerstone for a solid foundation. The one who trusts will never be dismayed' (Isa. 28:16). `For both houses of Israel he will be a stone that causes people to stumble, and a rock that makes them fall' (Isa. 8:14). Skillfully Paul combines the essence of both in his quotation. Even though in Isa. 8:14 it is the Lord of hosts who is described as being a stone of stumbling, the apostle does not hesitate to apply this passage to Jesus. Cf. Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; I Peter 2:6-8. Solution: Christ is God!" (Hendriksen, W., 1980, "Romans: Volume 2: Chapters 9-16," New Testament Commentary, The Banner of Truth Trust: Edinburgh, pp.334-335).
"[Rom 9:32] Why did Israel not attain to righteousness? 'Tragically the reply comes: because not from faith but as by works [they sought after righteousness]. Faith or trust is important 'because of the object (Christ) believed and trusted. Israel rejected the object. They rejected (or stumbled at) the stone which causes men to stumble. In the warning note of Isa 8:14, Jehovah is the stone of stumbling to the majority of those in both houses of Israel. In the NT it is Christ who is the stone of stumbling (here and in I Pet 2:6-8). 33. Most of Paul's quotation in this verse is from the promise of Isa 28:16. But the apostle takes the language of warning from Isa 8:14 - a stumbling stone and rock of offence - and inserts this warning in the middle of the positive teaching about the stone in Isa 28:16, and then completes the verse. The last clause of Rom 9:33-And the one trusting in him will not be disappointed-introduces a ray of light into an otherwise dark picture. Such a positive response, however, was not that of Israel as a whole, for Israel stumbled at the stone that God placed in Zion." (Mickelsen, A.B., 1962, "Romans," in Pfeiffer, C.F. & Harrison, E.F., eds., "The Wycliffe Bible Commentary," Oliphants: London, Reprinted, 1963, pp.1213-1214).
"Jesus as `the Lord' It is plainly in his description of Jesus as `the [or, `our' or `my'] Lord' (... kurios) that Paul brings out most clearly his assessment of Jesus as divine. From the five distinct facts that Paul: 1. prayed to Christ as `the Lord' (2 Cor 12:8-9); 2. declared `the name of our Lord Jesus Christ' to be the name to be `called upon' in the church (1 Cor 1:2; Rom 10:9-13; see Joel 2:32a); 3. coupled `the Lord Jesus Christ' with `God our Father' as the co-source of those spiritual blessings (grace, mercy, and peace) which God alone has the power to grant (Gal 1:3; 1 Thes 1:1; 2 Thes 1:1-2; Rom 1:7; 16:20; 1 Cor 1:3; 2 Cor 1:2; Eph 1:2; Phil 1:2; 1 Tim 1:2; 2 Tim 1:2; Tit 1:4; see 1 Thes 3:11; 2 Thes 1:12; Eph 6:23); 4. applied to Christ the very term (... kurios ) that in the Septuagint is employed to translate the sacred name of Yahweh; and more specifically, 5. applied Old Testament passages in which God (Yahweh) is the subject directly to Jesus (see Isa 8:14 and Rom 9:32, 33; Joel 2:32 and Rom 10:12-13; Isa 40:13 and 1 Cor 2:16; Ps 24:1 [LXX, 23: l ] and 1 Cor 10:26 [see 10:21-22]; Ps 68:18 and Eph 4:8-10; Isa 45:23 and Phil 2:10), there can be no legitimate doubt that as `the Lord,' Jesus was, for Paul, divine and rightly to be regarded by others as such." (Reymond, R.L., 2003, "Jesus, Divine Messiah: The New Testament and Old Testament Witness," [1990], Mentor: Fearn UK, p.428. Emphasis original).
"[Rom 9:5] Of whom (ex hon). Fourth relative clause and here with ex and the ablative. Christ (ho Christos). The Messiah. As concerning the flesh (to kata sarka). Accusative of general reference, `as to the according to the flesh.' Paul limits the descent of Jesus from the Jews to his human side as he did in 1:3f. Who is over all, God blessed for ever (ho on epi panton theos eulogetos). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See Acts 20:28 and Titus 2:13 for Paul's use of theos applied to Jesus Christ." (Robertson, A.T., 1931, "Word Pictures in the New Testament: Volume IV: The Epistles of Paul," Broadman Press: Nashville TN, p.381).
"[Rom 1:5] The goal of the gospel is the honour of Christ's name The words for his name's sake, which NIV places at the beginning of verse 5, actually come at the end of the Greek sentence and so form something of a climax. Why did Paul desire to bring the nations to the obedience of faith? It was for the sake of the glory and honour of Christ's name. For God had `exalted him to the highest place' and had given him `the name that is above every name', in order that `at the name of Jesus every knee should bow ... and every tongue confess that Jesus Christ is Lord' [Phil. 2:9ff.]. If, therefore, God desires every knee to bow to Jesus and every tongue to confess him, so should we. We should be `jealous' (as Scripture sometimes puts it) for the honour of his name - troubled when it remains unknown, hurt when it is ignored, indignant when it is blasphemed, and all the time anxious and determined that it shall be given the honour and glory which are due to it. The highest of all missionary motives is neither obedience to the Great Commission (important as that is), nor love for sinners who are alienated and perishing (strong as that incentive is, especially when we contemplate the wrath of God, verse 18), but rather zeal - burning and passionate zeal - for the glory of Jesus Christ. Some evangelism, to be sure, is no better than a thinly disguised form of imperialism, whenever our real ambition is for the honour of our nation, church, organization, or ourselves. Only one imperialism is Christian, however, and that is concern for His Imperial Majesty Jesus Christ, and for the glory of his empire or kingdom. The earliest Christians, John tells us, went out `for the sake of the Name' [3 Jn. 7]. He does not even specify to which name he is referring. But we know. And Paul tells us. It is the incomparable name of Jesus. Before this supreme goal of the Christian mission, all unworthy motives wither and die. To sum up, here are six fundamental truths about the gospel. Its origin is God the Father and its substance Jesus Christ his Son. Its attestation is Old Testament Scripture and its scope all the nations. Our immediate purpose in proclaiming it is to bring people to the obedience of faith, but our ultimate goal is the greater glory of the name of Jesus Christ. Or, to simplify these truths by the use of six prepositions, we can say that the good news is the gospel of God, about Christ, according to Scripture, for the nations, unto the obedience of faith, and for the sake of the Name." (Stott, J.R.W., 1994, "The Message of Romans: God's Good News for the World," The Bible Speaks Today, Inter-Varsity Press: Leicester UK, Reprinted, 2002, pp.53-54. Emphasis original).
"[Rom 10:13] In the third verse (13) both our calling on him and his blessing of us are elaborated. To call on him is, more precisely, to call on the name of the Lord, that is, to appeal to him to save us in accordance with who he is and what he has done. Everyone who thus calls on him, we are assured, will be saved (13). In the first place this is a quotation from Joel 2:32. But Peter cited it on the day of Pentecost, transferring the text from Yahweh to Jesus, [Acts 2:21] which is also what Paul does here. Indeed, this appeal to Jesus for salvation became so characteristic of Christian people that Paul could describe the worldwide community as `those everywhere who call on the name of our Lord Jesus Christ'. [1 Cor. 1:2]" (Stott, 1994, p.285).
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