Epigraph
““Hear, O my people, and I will speak, O Israel, I will testify against you. I am God, your God” (Пс. 50:7)
The Apostle calls Christ God in the presence of the whole assembly. Christ approves his faith (John 20:28–29).
This is the most indisputable passage. It contains everything necessary to be convinced that the Apostle believes in Christ as true God. None of the other Apostles present objected to him, and Christ Himself approves this faith. Here, the word θεὸς (God) even has the definite article ὁ — thus removing all objections raised by opponents of faith in Christ as God. This verse allows us to see that Christ is called the very same God in the highest sense:
“And Thomas answered and said to Him, “My Lord and my God!” Jesus said to him, “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.”” (John. 20:28-29)
«ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ, Ὁ κύριός μου καὶ ὁ θεός μου. λέγει αὐτῷ ὁ Ἰησοῦς, Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες» (John. 20:28-29)
Against this, opponents of the doctrine of Christ’s divinity offer only an unconvincing phrase: “The Apostle was simply overwhelmed and exclaimed out of surprise.” But this contradicts the text, because it explicitly states that Thomas addresses these words to Christ Himself: “answered and said to Him” — meaning the phrase “My Lord and my God!” is, according to the text, directly addressed to Christ.
By addressing Christ in this way, no one corrects the Apostle, and Christ Himself approves his faith, saying: “You have believed.” It is clear that he believed in the resurrection of Christ, but having acquired this faith, he immediately shows what kind of faith he has acquired: faith in Christ as God. All the grammatical requirements of critics are met here. The phrase is spoken by an Apostle, in the presence of Christ and the Apostles. No one objects, and Christ even approves. If this does not convince unbelievers, then what possibly could?
Christ is God Above All (Romans 9:3-5)
The Apostle calls Christ God in the highest sense:
“Christ came, who is over all, the eternally blessed God. Amen” (Rom. 9:3-5)
«ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα· ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν» (Rom. 9:5)
Opponents of the faith in Christ as God object that the word «θεὸς» (God) lacks the definite article, and therefore, they claim, Christ is not called God in the highest sense (as if this were not His own inherent quality), or that the word "God" does not refer to Christ at all.
Various opinions exist on this matter. There are grounds to consider the general definite article, which stands before all the attributes describing a single person, as sufficient: «ὁ ὢν ἐπὶ πάντων θεὸς» (the One who is over all, God). However, we have already cited at the beginning a clear instance where the word "God" with the definite article is applied to Christ (John. 20:28-29). If an article is missing here, what more is lacking for belief?
Christ is the True God (1 John 5:20)
“And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life” (1 John. 5:20)
«οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκομεν τὸν ἀληθινόν· καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος» (1 John. 5:20)
When the Apostle John writes "This is" (οὗτός ἐστιν), the antecedent of this pronoun is the name Jesus Christ (Ἰησοῦ Χριστῷ) from the immediately preceding phrase. This is the nearest antecedent. The presence of the definite article «ὁ» before «θεὸς» emphasizes that this is a definite characteristic of the person just mentioned — that is, a characteristic of Jesus Christ. Grammatically and logically, it states: "This One [Jesus Christ] is the true God and eternal life."
Christ God Acquired the Church with His Own Blood (Acts 20:28)
This verse points to the divinity of Christ, because the one who acquired the Church with his own blood is here called God. The divine nature has no blood. Blood belongs only to the incarnate Son. It is the Son who is here called God, the one who acquired the Church with His own blood:
“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Act. 20:28)
«προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου» (Act. 20:28)
God, Who Was Previously Invisible, Revealed in the Flesh and Seen (1 Timothy 3:15–16)
In the phrase "He was revealed in flesh" the pronoun “He” refers to God, because immediately before this, the subject is God: "how one ought to behave in the household of God, which is the church of the living God." Then it becomes clear that the one called God here is precisely Jesus Christ, for it is not the Father but the Son — that is, Jesus Christ — who "appeared in the flesh," thereby "showed Himself to the angels" (the Father, as God, remains invisible), and the Son was exalted (into heaven) in glory:
“if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth. Without any doubt, the mystery of our religion is great: He was revealed in flesh, vindicated in spirit, seen by angels, proclaimed among Gentiles, believed in throughout the world, taken up in glory” (1 Tim. 3:15-16)
«ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· Ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ» (1 Tim. 3:15-16)
God and Lord Jesus Christ (2 Timothy 4:1, 2 Peter 1:1)
In this verse, Jesus is called God and Christ (the word "Christ" is translated from Greek as "Anointed One"; it is a title (Act. 2:36) of the expected Savior of the world).
One might object here that the text speaks of two persons: God, and Jesus Christ. This objection is invalid, because both nouns share a single article, "τοῦ" (the definite article in the genitive case). This means that both nouns refer to the same person — Jesus. Additionally, the subsequent word "τοῦ μέλλοντος" ("He who is to come" or "the one about to be") is in the singular, which further indicates that the preceding passage speaks of a single person:
“I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:” (2 Tim. 4:1)
«Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ·» (2 Tim. 4:1)
Here is a similar grammatical construction with a single shared article:
“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet. 1:3)
«Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι᾿ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν» (1 Pet. 1:3)
Here, the two nouns, "God and Father," share a single article, "ὁ" (the definite article in the nominative case). Therefore, both nouns describe one person, not two different persons.
The same grammatical rule applies to the following construction, in which Christ is called God:
“Simon Peter, a bondservant and apostle of Jesus Christ, To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:” (2 Pet. 1:1)
«Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ·» (2 Pet. 1:1)
The Evangelist Luke Calls Christ God (Luke 8:39)
Let us examine the verse recorded by the Evangelist Luke. The first part of the quotation contains the words of Jesus Christ, while the second part contains the authorial words of the narrator—that is, the Evangelist Luke. Christ sends the healed man to preach about what God had done for him, but the Evangelist Luke records that the healed man preached about what Jesus had done. That is, in the understanding of the Evangelist Luke, Jesus and God are, in this instance, one and the same:
““Return to your own house, and tell what great things God has done for you.” And he went his way and proclaimed throughout the whole city what great things Jesus had done for him” (Luke. 8:39)
«Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθ᾿ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς» (Luke. 8:39)
If opponents of faith in Christ as God object that the Evangelist Luke merely described the actions of the healed man—claiming that Jesus commanded him to preach about what God had done, but the healed man misunderstood and, instead of recounting what God had done, began recounting what Jesus had done—we must understand the following. Such opponents consider the Evangelist Luke himself to be an opponent of Christ's divinity, as if Luke also did not regard Christ as God. In that case, the Evangelist would have somehow indicated the healed man's error—that he did not do what Jesus had told him to do. This would have been expressed at least through a contrast using conjunctions such as "but" or "yet": "Jesus said to return and tell what God had done, but he went and preached what Jesus had done." More likely, Luke would have stated directly that the healed man mistakenly thought Jesus was God and therefore preached not about God but about Jesus. This is no minor detail; it is a foundation of the faith.
However, the Evangelist makes no such contrast. Instead, he uses parallel repetition with identical constructions: "what God had done... what Jesus had done." This is a weighty indication of the Evangelist's belief in the divinity of Christ.
In Christ dwells all the fullness of the Godhead (Colossians 2:6, 9)
This verse, of course, can be interpreted in various ways, but it deserves attention as a complement to the others:
“As you therefore have received Christ Jesus the Lord, so walk in Him, <...> For in Him dwells all the fullness of the Godhead bodily” (Col. 2:6,9)
«Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, <...> ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς» (Colossians 2:6, 9)
The Apostles Preach Christ as God to the People (Acts 17:3, 23)
“explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” <...> for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you:” (Act. 17:3,23)
God Became Incarnate (John 1:1-18)
The Apostle John calls the Word God, and then states that the Word became flesh. It was to this incarnate Word that the Prophet John the Baptist pointed, and he pointed to Jesus Christ:
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. <…> And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known” (John. 1:1-18)
Here, the Apostle calls Christ not merely the Son of the Father, but the only begotten Son, which means: no one else is a son to the Father in the way that Christ is. Not the firstborn (born first in time), but the only begotten (the unique Son). There is no other Son.
Objection Concerning "Firstborn"
Opponents of the doctrine of Christ as God will object that in two other places Christ is called the firstborn:
“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family” (Rom. 8:29)
“And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”” (Heb. 1:6)
To this, it should be said that He is called the firstborn because He was the first to rise from the dead — not rising in such a way that He would die again (as prophets had raised others before), but rising in a transfigured state as the conqueror of death (Rom. 6:9), to live eternally, and ascending to heaven in glory to reign forever — no one had risen in this way before Christ. He was the first to rise thus, that is, He appeared as the firstborn or the firstfruits from the dead:
“He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything” (Col. 1:18)
“and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us and freed us from our sins by his blood” (Rev. 1:5)
“that the Messiah must suffer, and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”” (Act. 26:23)
What is said about God in the Psalms is said about the Son (Hebrews 1:8–12)
The Apostle Paul applies the prophetic psalms to Christ, stating that they were spoken about the Son:
The Son is God.
The Son founded the heavens and the earth.
The Son, who is God, was anointed by God (Greek: Χριστός — "Anointed One").
“But of the Son he says, “Your throne, O God (אֱלֹהִים, Elohim), is forever and ever, and the righteous scepter is the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God (אֱלֹהִים, Elohim), your God (אֱלֹהֶיךָ, Elohim), has anointed you with the oil of gladness beyond your companions.” (a reference to Psalm 44:6–7) And, “In the beginning, Lord, you founded the earth, and the heavens are the work of your hands; they will perish, but you remain; they will all wear out like clothing; like a cloak you will roll them up, and like clothing they will be changed. But you are the same, and your years will never end.”” (Heb. 1:8-12)
Opponents of faith in Christ as God might object that God is here referred to only by the common Hebrew word Elohim, which was used for various gods — both the true God and false gods. They would expect God to be designated by the Tetragrammaton, that is, the four Hebrew letters יְהוָֽה (YHWH, pronounced Yahweh). The second psalm quoted by the Apostle (Psalm 101:25–27) meets their demand. The entire psalm is addressed to God (יְהוָֽה, YHWH), who is called by the name יְהוָֽה in verses 20 and 23. The psalm itself is titled: "A prayer of the afflicted, when he is faint and pours out his complaint before YHWH (יְהוָֽה)." Thus, the whole psalm — including the verses cited by the Apostle — is a prayer to God, and God is called there as they would expect: Yahweh. The Apostle, however, declares that this was spoken about the Son. That is, Yahweh is the Son — Jesus Christ.
God is Savior; Jesus Christ is Savior (Titus 1:3–4)
“in due time he revealed his word through the proclamation with which I have been entrusted by the command of God our Savior, To Titus, my loyal child in the faith we share: Grace and peace from God the Father and Christ Jesus our Savior” (Titus. 1:3-4)
“while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ” (Titus. 2:13)
Jesus is the Same God as in the Old Testament (Matt. 23:34; Jer. 7:21)
When opponents of faith in Christ as God are shown that the apostles literally call Christ God, they object, saying: "It is not enough to be called God." For example, they claim that the prophet Moses was also called God:
“So the LORD said to Moses: “See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet” (Ex. 7:1)
«καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων Ἰδοὺ δέδωκά σε θεὸν Φαραω, καὶ Ααρων ὁ ἀδελφός σου ἔσται σου προφήτης·» (Ex. 7:1)
First, this does not satisfy the very requirement that the critics themselves previously demanded: that the word "God" have the definite article. There is no article here. Indeed, the text shows that the prophet Moses is merely granted a functional role in relation to Pharaoh. Nothing here indicates that Moses is by nature a god, possessing divinity as his own permanent quality. Furthermore, the critics' second requirement regarding our arguments is also not met: in the Hebrew text, the general word אֱלֹהִ֖ים (Elohim) is used here, not the Tetragrammaton YHWH — meaning it is not referring to the true God in the highest sense.
Second, we can be fully convinced that Jesus Christ is that same true God — the Creator, Yahweh, the God of the fathers (Abraham, Isaac, and Jacob) — from other words of the apostle. For instance, Christ Himself says that He sent prophets to Israel, yet in the Old Testament it is said that God Yahweh sent all the prophets. From this it directly follows that Christ is Yahweh God incarnate. There are also further examples below.
Only God Sent the Prophets; Christ Sent the Prophets
Christ Himself says that He is the One who sent prophets to Israel:
“Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city” (Matt. 23:34)
God personally (not through intermediaries) addresses and sends the prophets:
“Thus says the LORD (יְהוָ֥ה, YHWH, Yahweh — note) of hosts, the God of Israel: “Add your burnt offerings to your sacrifices and eat meat. <...> Since the day that your fathers came out of the land of Egypt until this day, I have even sent to you all My servants the prophets, daily rising up early and sending them” (Jer. 7:21,25; 25; 35:15; 44:4)
“So He said, “I will certainly be with you. And this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.”” (Ex. 3:12)
““For behold, the day is coming, Burning like an oven, And all the proud, yes, all who do wickedly will be stubble. And the day which is coming shall burn them up,” Says the LORD of hosts, “That will leave them neither root nor branch. <...> Behold, I will send you Elijah the prophet Before the coming of the great and dreadful day of the LORD” (Mal. 4:1,5)
“that the LORD sent a prophet to the children of Israel, who said to them, “Thus says the LORD God of Israel: ‘I brought you up from Egypt and brought you out of the house of bondage” (Judg. 6:8)
“Therefore the anger of the LORD was aroused against Amaziah, and He sent him a prophet who said to him, “Why have you sought the gods of the people, which could not rescue their own people from your hand?”” (2 Chr. 25:15)
“Samuel also said to Saul, “The LORD sent me to anoint you king over His people, over Israel. Now therefore, heed the voice of the words of the LORD” (1 Sam. 15:1)
“Then the LORD sent Nathan to David. And he came to him, and said to him: “There were two men in one city, one rich and the other poor” (2 Sam. 12:1)
“Then David comforted Bathsheba his wife, and went in to her and lay with her. So she bore a son, and he called his name Solomon. Now the LORD loved him, and He sent word by the hand of Nathan the prophet: So he called his name Jedidiah, because of the LORD” (2 Sam. 12:24-25)
“I sent you my servants the prophets, but you have taken and killed them and torn their bodies in pieces; I will require their blood of you, says the Lord” (3Ezr. 1:32)
The Jews Tempted Christ in the Desert at the Time of the Prophet Moses (1 Corinthians 10:9, Psalm 95:6-9)
“We must not put Christ to the test, as some of them did, and were destroyed by serpents” (1 Cor. 10:9)
In the desert, the Jews were tempting God Himself, the Creator — therefore, Christ is that same God whom they tempted:
"O come, let us worship and bow down: let us kneel before the Lord our Maker. For He is our God; and we are the people of His pasture, and the sheep of His hand. Today, if ye will hear His voice, harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My work." (Psalm 95:6-9)
“O come, let us worship and bow down, let us kneel before the LORD, our Maker! For he is our God, and we are the people of his pasture, and the sheep of his hand. O that today you would listen to his voice! Do not harden your hearts, as at Meribah, as on the day at Massah in the wilderness, when your ancestors tested me, and put me to the proof, though they had seen my work” (Ps. 95:6-9)
Ancient Manuscripts
Jude 5 – The current text reads: "I want to remind you, though you already know this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe." However, in the oldest papyrus containing the Epistle of Jude — p72 (3rd century) — the text reads differently: "I want to remind you, though you already know all things, that God Christ (Theos Christos), having once saved the people out of the land of Egypt, afterward destroyed those who did not believe."
Colossians 2:2 – The current text ends with: "to the knowledge of the mystery of God the Father and of Christ." But in the oldest papyrus preserving the Epistles of Paul — p46 (late 2nd century) — it reads: "to the knowledge of the mystery of God Christ (tou Theou Christou)."
2 Peter 1:2 – The received text reads: "Grace and peace be multiplied to you in the knowledge of God and of Christ Jesus our Lord." Yet the oldest manuscript of this epistle reads: "Grace and peace be multiplied to you in the knowledge of God Jesus (tou Theou Iesou), our Lord."
John 1:18 – The modern text reads: "the only begotten Son, who is in the bosom of the Father." But in the earliest manuscripts of the Gospel of John — p75 (mid-3rd century) and p66 (late 2nd century) — we read: "the only begotten God, who is in the bosom of the Father." This same reading is also quoted by St. Irenaeus of Lyon.
Christ is the Inhabitant of Two Worlds: God and Men
There is no mediator who could lay his hand upon both God and man, for these worlds do not touch and are united by nothing and no one:
“Nor is there any mediator between us, Who may lay his hand on us both” (Job. 9:33)
Jesus Christ (the uncreated God and the created man) unites these worlds by Himself:
“For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Tim. 2:5)
Old Testament Parallels
Christ is exactly the same as God: King of Kings and Lord of Lords.
The prophets call God the Lord of Lords:
“O give thanks to the God of gods, for his steadfast love endures forever. O give thanks to the Lord of lords, for his steadfast love endures forever” (Ps. 136:2-3)
The apostles call God the Lord of Lords and King of Kings:
“which he will bring about at the right time — he who is the blessed and only Sovereign, the King of kings and Lord of lords. It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen” (1 Tim. 6:15-16)
The apostles call Jesus Christ the Lord of Lords and King of Kings:
“they will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.”” (Rev. 17:14)
“On his robe and on his thigh he has a name inscribed, “King of kings and Lord of lords.”” (Rev. 19:16)
Christ as God – The Almighty
God is the Almighty:
““How happy is the one whom God reproves; therefore do not despise the discipline of the Almighty” (Job. 5:17; Rev. 15:3)
Christ is the Almighty:
““I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty” (Rev. 1:8)
“who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high” (Heb. 1:3)
Later in the same book, God is called the Almighty:
“They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints!” (Rev. 15:3)
God Will Come with All His Saints – and So Will Christ
God (Yahweh) will come with all His saints:
“Then the LORD my God will come, and all the holy ones with him” (Zech. 14:5)
“It was also about these that Enoch, in the seventh generation from Adam, prophesied, saying, “See, the Lord is coming with ten thousands of his holy ones” (Jude. 1:14)
Christ will come with all His saints:
“so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:13)
““When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory” (Matt. 25:31)
The Creator and the Judge is God
Christ is the Creator
Christ is the Judge
The Creator and the Judge is God
“saying with a loud voice, “Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water.”” (Rev. 14:7)
Useful for Muslims to know
“For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Is. 9:6)
““But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old, From everlasting.”” (Mic. 5:2)
“Your father Abraham rejoiced to see My day, and he saw it and was glad.” Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.”” (John. 8:56-58)
“And He said to them, “I saw Satan fall like lightning from heaven” (Luke. 10:18)
“Then those who were in the boat came and worshiped Him, saying, “Truly You are the Son of God.”” (Matt. 14:33)
“When Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.” And some of the scribes were sitting there and reasoning in their hearts, “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?”” (Mark. 2:5-7)
“Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God” (John. 5:18)
“For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will” (John. 5:21)
“For where two or three are gathered together in My name, I am (Christ — note) there in the midst of them.”” (Matt. 18:20)