John 1:1, John 1:18 in John 20:28 call Jesus God, but only the Father is God.

Purpose

Gospel of JohnThe purpose of this article, and the ones following after it, is to determine whether Jesus is God according to John’s gospel, or whether only the Father is God.  The ultimate purpose is particularly to determine what John meant when he wrote that “the Word was theos (god)” in John 1:1c.  As discussed in the article theos, the word Greek theos has various different meanings.  John 1:1c may, for instance, be translated as:

“The Word was God” (definite) or
“The Word was a god” (indefinite) or
“The Word was like God” (qualitative).

Which of these is the intended meaning should also be the picture of Jesus we find by reading the entire gospel.  To prepare these articles, the gospel was read carefully and all relevant statements were selected and categorized.

Summary

Is Jesus called God in John’s gospel?

The title theos (usually translated “God” or “god”) appears more than 100 times in John’s gospel:

In most instances it is not clear whether it refers to the Father or to the Son, for instance: “There came a man sent from God, whose name was John” (1:6).

In ten instances it is clear that theos refers to the Father exclusively, for instance, “the Word (Jesus) was with God” (1:1b).  God has never been seen (1:18), while Jesus was seen.  The Father is even called “the one and only God” (5:44; 17:3) and Jesus referred to Him as “My God and your God” (20:17).

Three verses are sometimes used to argue that Jesus is called “God:”

John 1:1c

John 1:1c does not use theos in a definite sense, and therefore may not be translated “the Word was God.”  It is used in a qualitative sense, and therefore may be translated, “the Word was like God.”  Or, using the phraseology from Philippians 2, the Word “existed in the form of God” and had “equality with God” (Phil. 2:6).  But, as also argued in the article Jesus in Philippians 2, if Jesus “existed in the form of God” and if He had “equality with God,” then He is still distinct from God.

John 1:18

John 1:18 calls Jesus “the only begotten theos,” but only in some of the ancient manuscripts.  In the manuscript tradition with the widest geographical distribution, He is called “the only begotten huios” (son).  Therefore, the KJV translates this phrase as “the only begotten Son.”  John originally wrote either theos (god) or huios (son), but somebody corrupted the text either on purpose or by accident, and textual critics are not sure what John actually originally wrote.

John 20:28

John 20:28 records Thomas, when he saw the resurrected Jesus for the first time, as saying “my Lord and my God.”  This happened just after Jesus completed his work on earth and just before the apostle took the work forward in the power of the Holy Spirit.  Thomas could not have referred to Jesus as “God,” for the following reasons:

1. Jesus never taught the disciples that He is God.  Jesus consistently made a distinction between Himself and God.

2. When Thomas said these words, the apostles did not believe that Jesus is God.  For example, the two disciples walking to Emmaus spoke of Him as “a prophet” and said “we had hoped that he was the one who was going to redeem Israel” (Luke 24:19-21).

3. Afterwards, as recorded in the book of Acts, the disciples did not teach that Jesus is God.

Therefore, if Thomas did apply the title theos to Jesus, it could have been in the sense of God’s representative.  The Bible does use theos sometimes in that sense.  But Thomas actually said ho theos.  This title is used for the Father only, and implies that when Thomas said “my God,” he actually referred to the Father.

Conclusion

The evidence is clear that Jesus is not called God in John’s gospel.  Only the Father is God.  However, the view that Jesus is God does not rely on the argument that He is called God.  It is based on other facts, such as that He is worshiped equal to God.  These matters are discussed in the articles that will follow after this one.

John’s Gospel

Critical scholars believe that John’s gospel was written by a number of writers over a period of time.  But the gospel expresses a coherent and consistent view of God and Jesus.  It does not seem to be written by more than one person.

John’s gospel was written much later than the other (synoptic) gospels.  It was written in the eighties or nineties, and has a much higher Christology (view of Christ) than the other gospels.  Some interpreters understand John’s gospel as saying that Jesus existed before His conception in Mary’s womb, and even that Jesus is God Himself.  The other gospels do not have such a high view of Jesus.  In the other gospels Jesus seems to be just a man; an anointed and sanctified man, but still only a man.  Competing views are therefore expressed, namely:

1.  John contradicts the first three gospels. OR

2.  John does not contradict the other gospels, for Jesus is God the Son also in Matthew, Mark and Luke; as divine as the Father is. OR

3. John does not contradict the other gospels, for John’s gospel is generally misunderstood, and even in John’s gospel Jesus is merely a man; God’s Messiah; and not God.

Unless otherwise stated, all quotes are from the NASB of John’s gospel.

Jesus is distinct from God.

Rather than referring to Jesus as God, John’s gospel reserves the title “God” for the Father.  The following phrases make a distinction between Jesus and God:

The Word (Jesus) was with God” (1:1b).

No one has seen God at any time” (1:18).  (Jesus was seen.)

God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him.” (3:16-17)

You do not seek the glory that is from the one and only God” (5:44).

This is the work of God, that you believe in Him whom He has sent” (6:29).

You are seeking to kill Me, a man who has told you the truth, which I heard from God” (8:40).

I proceeded forth and have come from God“ (8:42).

Do not let your heart be troubled; believe in God, believe also in Me” (14:1-2).

This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (17:3).

John 17:3

Most of these quote Jesus’ words, making a distinction between Himself and God.  Two of these quotes refer to “the only true God” (17:3; cf. 5:44).  God is invisible (1:18), sent His Son (3:16-17; 6:29; 8:42; 17:3) and taught Jesus the truth (8:40).  His disciples, listening to these words, would not get the idea that Jesus is God.  To the contrary, in 8:40 Jesus refers to himself as “a man.”  Therefore, why would Thomas refer to Jesus as “my God” in John 20:28?  Where did he get the idea that Jesus is God?

The Father is God.

Jesus refers most often to “God” as the “Father.” It is important to understand that in John’s gospel, and in the entire New Testament, the title “God” is a synonym for “the Father,” for instance:

Do not let your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places” (14:1-2).

Jesus said to Mary, “I ascend to My Father and your Father, and My God and your God” (20:17).

If only the Father is God, then it obviously follows that the Son is not called God.  But there are some Trinitarians that view the Father and Son to be a single self, and in Modalism the Father, the Son and the Holy Spirit are simply three modes of the same single divine Being.  Contrary to these views, the following shows that Jesus is distinct from the Father:

Thinking about His approaching death, Jesus said, “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour” (12:27).
(In Gethsemane He similarly prayed, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will” (Mt. 26:39).  This shows that the Father and Jesus two separate wills.)

If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I” (14:28; cf. 10:29).

The Father and the Son are therefore distinct Beings.  And, in the way that the New Testament uses the title “God,” only the Father is God

The Father is God for Jesus.

The following verse even identifies the Father as Jesus’ God:

Jesus said to Mary, “I ascend to My Father and your Father, and My God and your God” (20:17).

John, who also wrote the Revelation, quotes Jesus saying, “He who overcomes, I will make him a pillar in the temple of My God” (Rev. 3:12; cf. 3:13).

Conclusion

The title theos (usually translated God or god) appears more than 100 times in John:

In most instances it is not clear whether it refers to the Father or to the Son, for instance: “There came a man sent from God, whose name was John” (1:6).

Above ten instances are mentioned where theos refers to the Father only.

On the other hand, there are three instances (1:1, 18 and 20:28) where theos perhaps refers to Jesus.  Separate articles have been placed on this website for each of these verses.  Below these articles are summarized:

John 1:1c

John 1:1This is usually translated “the Word was God.”  A series of articles on this website addresses the translation of John 1:1c.  One article evaluates the translation “The Word was God” and another the translation “The Word was a god.”  In these articles it is shown that neither of these translations are appropriate because the word theos is used in a qualitative sense in that phrase, as grammarians agree.  It should rather be translated as “the Word was like God.”

Both John 1:1 and Philippians 2 describe Jesus before He became a human being.  The article Jesus in Philippians 2 proposed that “the Word was theos” can be understood as equivalent to the statements in Philippians 2 that Jesus “existed in the form of God” and had “equality with God” and “at the name of Jesus every knee will bow” (Phil. 2:6, 10).  But, as also argued in that article, if Jesus “existed in the form of God” and if He had “equality with God,” then He is still distinct from God.

John 1:18

This verse is discussed in the article: John 1:18. In the NASB, this verse reads,

No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.”

The word “God” appears twice in this verse.  The first “God” refers to the Father, who is described as invisible.  Since God is invisible, the conclusion can be that Jesus is distinct from God.

The second “God” in 1:18 refers to Jesus, but appears only in some translations.  Twelve of the 27 translation of this verse, as listed by BibleHub, describe Jesus as God in this verse.  The other (mostly older) translations, use a different source text, which actually has the widest geographical distribution, and which describes Jesus as “the only begotten Son.”  John originally wrote either theos (god) or huios (son), but somebody corrupted the text either on purpose or by accident.  It is the task of the textual critic to determine which was the original wording.  As discussed in the article Is Jesus God in John 1:18? neither the external or internal evidence is conclusive.  Because of this uncertainty, this verse should not be used as evidence that Jesus is called God.

John 20:28

This verse is discussed in the article on John 20:28.  Thomas would not believe the reports that Jesus was raised from death, but when He saw Jesus in person, a few days later, he exclaimed, “My Lord and my God” (20:28)!  Jesus did not reprove Thomas.

For some this provides the best evidence that Jesus is God.  It is said that Jesus is here without doubt called “God.”  However, strong circumstantial evidence exists that Thomas could not have referred to Jesus as God:

1. Jesus did not teach the disciples that He is God.  Jesus never used the term θεός (theos = god) for Himself, but described Himself as the Christ and as the Son of God.  As discussed above, Jesus consistently made a distinction between Himself and God.  John summarized the main thesis of his book as follows:

These have been written so that you may believe that Jesus is the Christ, the Son of God” (John 20:31).

2. The events in the immediate context of John 20:28 show that the disciples did not believe that Jesus is God.  The two disciples walking to Emmaus demonstrate the thoughts of Jesus’ followers at that time.  Speaking to the resurrected Christ, whom they mistook as just a traveler, they described Jesus as “a prophet, powerful in word and deed before God…and they crucified him; but we had hoped that he was the one who was going to redeem Israel” (Luke 24:19-21).

3. The events in the book of Acts began a few weeks after Jesus appeared to Thomas.  If the apostles really believed that Jesus is God, that would have been their message in Acts, but such a statement is never even once found in Acts.

4. Paul was given the task of interpreting the dramatic Christ-events and to teach the church through his letters.  He did not teach that Jesus is God, but wrote the head of Christ is God” (1 Cor. 11:3).   According to some translations of Romans 9:5, Paul referred to Jesus as God, but the article on Romans 9:5 shows that it is all a matter of punctuation, and all punctuation in the Bible is interpretation.

The article on John 20:28 analyses possible interpretations of Thomas’ exclamation.  Since the word theos has many different meanings, Thomas might have described Jesus as God-like or as mandated by God to speak for Him.  These are valid alternative meanings of the word theos.  See the article THEOS.  Another option is that Thomas did not address Jesus, but that He addressed the Father as “my God.”  Since Thomas did not merely say theos, but ho theos, this is quite possible.

But which of these is what Thomas actually meant is not important.  What is important is that the immediate and wider context prevents us from understanding John 20:28 as saying that Jesus is God.

Conclusion

The evidence is clear that Jesus is not called God in John’s gospel.  Only the Father is God.  However, the view that Jesus is God does not rely on the argument that He is called God.  It is based on other facts, such as:

He is worshiped equal to God.
The Jews thought that Jesus “was … making Himself equal with God” (5:18).
Jesus said, “Before Abraham was, I am” (8:58), “I and the Father are one” (10:30) and “He who has seen Me has seen the Father” (14:9).

These matters are discussed in the articles that will follow after this one.

NEXT:  Did Jesus claim to be God?

John 1:1c usually reads, “The Word was God.” Is this the correct translation?

Summary

John 1:1This article argues against the translation, “the Word was God.

God and THEOS

For some people, “God” is the Trinity, consisting of Father, Son, and Holy Spirit as three Persons in one.  For others the Father, Son, and Holy Spirit are not three persons, but three modes of the same one Person.  Still others believe that the Father alone is God.

The word translated “God” is THEOS. While “God” refers to one specific Being, THEOS is a common noun for all gods.  To identify the only true God, the Bible provides additional identification; often by adding the definite article HO before THEOS.

In John 1:1b the Father alone is God.  This is the consistent pattern in the New Testament.  In sentences that refer to both the Father and the Son, translations refer to the Father alone as God.  This implies that Jesus is not God.

The term THEOS appears more than 1300 times in the Bible. In only seven instances does THEOS possibly refer to Jesus.  Furthermore, the original text or the translations of these seven instances are all disputed.  And even if Jesus is called THEOS, that does not mean that He is God, for THEOS also has other meanings.  The New Testament therefore does not present Jesus as God.

The Missing Article

The wording “the Word was God” assumes a definite THEOS, but THEOS in 1:1c lacks the definite article, and therefore seems to be indefinite:

One might argue that THEOS lacks the article to identify this as the predicate in the phrase, and that THEOS in 1:1c should be understood as definite.

Some people use Colwell’s rule to argue that THEOS in 1:1c is definite, but Colwell’s rule cannot be applied to John 1:1c, for his sample was limited to predicates that were identified beforehand as definite.

Research has shown that predicates in the special grammatical construct of John 1:1c, are primarily qualitative in force.  Qualitative predicates attribute the nature or qualities of the noun to the subject, e.g. “that man is a real tiger.”  This does not mean that that man is literally a tiger, but that he has tiger-like qualities. In John 1:1c it would mean that Jesus has God-like qualities, but that does not justify the translation “the Word was God,” for that identifies Jesus as God.

Some propose that Jesus is fully divine and has the same substance and nature as the Father, but that means that Jesus is God, and is not consistent with the finding that Jesus is called God is a qualitative sense.

Conclusion

The following objections to the translation “the Word was God” are therefore raised:

1. It interprets THEOS as a definite noun, while THEOS in 1:1c lacks the definite article.
2. Research has shown that THEOS in John 1:1c carries a qualitative force, and therefore describes Christ’s nature or qualities; not his person.
3. Since the Word “was with God,” a distinction is required between the THEOS in 1:1b and the THEOS in 1:1c.
4. The New Testament uses “God” for the Father alone.

It is highly significant that Jesus is described as THEOS in the first verse of John, which may be seen as a summary of the entire book, but the translation “the Word was God” goes beyond the grammar or the context, and is based on the Trinity theory.

Introduction

This is an article in the series on the translation of John 1:1c.  The previous articles are:

1. Introduction;
2. Who is “the Word?”
3. Meanings of the word THEOS
4. The translation: “the Word was a god;” and
5. The argument that THEOS is a count noun;

The purpose of the current article is to argue against the translation “the Word was God.

God

Firstly, what is does the phrase “the Word was God” mean?  It has different meanings for different people:

Merriam-Webster defines Trinity as “the unity of Father, Son, and Holy Spirit as three persons in one Godhead.”  In this view Jesus is God just as the Father is God.

Modalism is the doctrine that the Father, the Son and the Holy Spirit are three modes or aspects of one single “God;” not three distinct and coexisting Persons of the divine Being.

Unitarianism “is a Christian theological movement named for its belief that the God in Christianity is one person, as opposed to the Trinity.”  “Unitarian Christians, therefore, believe that Jesus was inspired by God in his moral teachings, and he is a savior, but he was not a deity or God incarnate.” In this view, “God” refers to the Father alone, and does not include the Son.

The translation “the Word was God” is consistent with the Trinity theory and with Modalism.  In a previous article “the Word” was identified as Jesus, but Unitarianism identifies “the Word” as God’s plan and wisdom, which also brought forth His Son.

THEOS and God

John 1:1Consider, now, the Greek text.  The original Greek text did not contain spaces between words.  Neither did it have periods, commas, semi-colons, etc.  Converted literally to English, the second and third parts of John 1:1 could be presented as:

THEWORDWASWITHTHEGODANDGODWASTHEWORD

The translator has to parse the text; after which it might read:

THE WORD WAS WITH THE THEOS
AND THEOS WAS THE WORD.

From this we note the following:

THEOS is not the same as “God.”

We use the English word “God,” with a capital G, for only one specific Being.  The word “God” functions as the name of the only true God, just like Peter and Paul are names for humans.  The word “God,” in other words, is a proper noun, and is a synonym for the Old Testament name of the Creator: YHVH (pronounced Jehovah or Yahweh).

The word translated “God” or “god.” in the New Testament, is THEOS.  The Greek word THEOS does not have the same meaning as “God,” for THEOS is a common noun that is used for all gods, including false gods and idols, for instance:

1 Corinthians 8:5 … indeed there are many gods (THEOI) and many lords, 6 yet for us there is but one God (THEOS), the Father …

THEOS is therefore similar to our word “god.”  To refer to one specific deity, or even to the only true God, requires additional identification.

HO THEOS is “God.”

John 1:1In the New Testament, for example in John 1:1b, that additional identification is often provided in the form of the definite article preceding THEOS.  HO THEOS identifies this as one specific god.  Which god that is must be determined from the context, but given the context of the Bible, unless contrary identification is provided, HO THEOS refers to the only true God.

To translate “HO THEOS” from Greek, we drop the article and capitalize the G.   This applies to John 1:1b as well.  (For a more detailed discussion, see the article THEOS.)

Only the Father is “God.”

But HO THEOS (God) refers to the Father only.  This is seen in John 1:1b, where we read that “the Word was with THE GOD.”  THE GOD therefore refers to the Father and 1:1b means that Jesus was (in the beginning) with the Father.  By translating this phrase as “the Word was with God,” the translators imply that Jesus is not God.

This translation is consistent with the pattern in the New Testament.  The New Testament consistently makes a distinction between THEOS and Jesus.  This is discussed in the article Jesus is not God.  For example:

Jesus prayed, “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).

Paul wrote, “There is no God but one. … there is but one God, the Father … and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1. Cor. 8:4-6).

John saw, “no temple in it, for the Lord God the Almighty and the Lamb are its temple” (Rev. 21:22).

The following verse explicitly describes Jesus as a “man,” in contrast to the “God:”

I Tim. 2:5 “There is one God, and one mediator also between God and men, the man Christ Jesus.”

The word THEOS appears more than 1300 times in the New Testament.  In many instances similar to those quoted above, HO THEOS is contrasted with Jesus, indicating that the Father alone is called God, and that Jesus therefore is not called God.

Jesus is called God.

Dr. Murray Harris, in his authoritative book “Jesus as God – The New Testament use of Theos in Reference to Jesus,” was only able to identify seven New Testament passages where Jesus might be called THEOS.  (He allocated different levels of certainty to different texts.)

The best known is John 1:1, which is discussed in the current series of articles, and where the current article argues that Jesus should not be called “God.”

Another example is Romans 9:5, where 50% of the 28 translations of this verse, as listed by BibleHub, translates this verse in such a way that it makes a distinction between God and Jesus.

Still another example is Thomas.  He refused to believe that Jesus rose from death (John 20:25), but when He saw Jesus, exclaimed, “My Lord and my God!” (v28).  It is a bit ridiculous to propose that Thomas, in two seconds, changed from not believing that Jesus rose from death to believing that Jesus is God.

These and others are discussed in the article, Jesus is called God.  It is not possible to prove that the Church, when the New Testament was written, thought of Jesus as God.  Just think of the absurdity of it: More than 1300 times “God” refers to the Father alone and only in seven disputed instances is Jesus perhaps called God.  The first Christians worshiped Jesus, but not independent of God.  It was only in the later centuries that the Church had to deal with the apparent contradiction between the pervasive monotheism of the Bible and Christ’s extremely elevated position.

Conclusion: Since the Bible consistently uses the title “God” for the Father alone, it is not appropriate to apply the same title to Jesus in John 1:1c.

THEOS in 1:1c lacks the article.

This is the crux of the dispute about the translation of John 1:1.  Since “God” is a proper noun, a possible objection to the wording, “the Word was God” is that this is a definite translation of an indefinite noun (THEOS).  In this section we attempt to explain the lack of the article before THEOS in this phrase.

English articles

English has both definite (“the”) and indefinite articles (“a” and “an”):

A definite noun identifies a particular instance.  For instance, when we say, “the rock” or “the man” or “the god,” we have a particular rock or man or god in mind.

An indefinite noun identifies any instance of a group or class.  For instance, “a man,” means any one instance of mankind.  Similarly, “a god” would identify any one instance of the gods.

Greek Articles

The Koine Greek of the New Testament has definite articles, often translated as “the,” but no indefinite articles.  Thus, a Greek writer could use of the article to make a noun definite.  The absence of the article usually signifies indefiniteness.  Therefore, whenever we come across the indefinite “a” or “an” in an English translation, these words were inserted by the translator.

Articles in John 1:1

This distinction between definite and indefinite nouns is relevant to John 1:1c, for THEOS in 1:1b has the article.  This phrase literally reads, “THE WORD WAS WITH THE GOD.” It therefore refers to one specific god.  THEOS in 1:1c, on the other hand, lacks the article.  In the absence of other information, one would assume that that is an indefinite THEOS, which would mean:

That it must be distinguished from the articulated THEOS in 1:1b.
> That it cannot be translated “God,” for “God” is a definite noun.
> That it could be translated as “the Word was a god.”

But before we propose conclusions, let us consider further why THEOS in 1:1c lacks the article.

Word Order is Reversed.

John 1:1c reads: THEOS ÊN HO LOGOS.
Literally translated, it means: GOD WAS THE WORD.

The first task of the translator is to identify the subject of the clause.  In English, word order identifies the subject and object.  ‘Dog bites boy’ is not the same as ‘boy bites dog’.  Greek does not use word order to differentiate between types of nouns.  It uses other techniques:

In phrases with action verbs, Greek uses different word endings (word cases) to identify the subject and the object of the sentence, both of which are nouns.  John 1:1 gives us an example of word endings.  It reads, “The Word was with God (TON THEON), and the Word was God (THEOS).”  THEOS and THEON have the exact same meaning.  The different word endings do not change the meaning of the base word.

In phrases with linking verbs (such as ‘is’ or ‘was’) the subject and object nouns are in the same case.  In such phrases, if one noun has the article and the other does not, the noun with the article is the subject (Dana and Mantey, p. 148; McGaughy, p. 50; etc.).

Greek can consequently switch the word order around and it would still mean the same thing.

John 1:1c is an example of a phrase with a linking verb (“was”).  THEOS and LOGOS are therefore in the same case.  But since “the Word” (HO LOGOS) has the article, and THEOS does not, LOGOS is the subject and THEOS is the object.  To translate this phrase to English, where we like to put the subject first, the phrase is reversed and it becomes, THE WORD WAS THEOS.

The question then is, does THEOS in 1:1c lack the article to indicate that THEOS is the predicate in this sentence?  Should THEOS in 1:1c therefore be understood as definite?

Collwell

Supporters of the translation “the Word was God” attempt to use Colwell’s rule to show that THEOS in 1:1c is definite, but this is not a valid conclusion.

Special Grammatical Construct

John 1:1c has a special grammatical construct to which special rules apply.  This construct is called a preverbal anarthrous predicate nominative:

Preverbal: The predicate precedes the verb.
Anarthrous: The predicate lacks the article.
Predicate: A predicate is a noun that says something about the subject.  In John 1:1c (“The Word was THEOS”), “the Word” is the subject, “was” is a linking verb and THEOS says something about the subject.  THEOS is therefore the predicate.
Nominative: this is the case in which the predicate appears in such Greek structures.  This is not important for our discussion.

Colwell’s method

Colwell selected a number of predicates which he beforehand identified as definite on the basis of the context.  Analyzing them, he found, in this special grammatical construct, as in John 1:1c, that such definite predicates usually lack the article.  He therefore concluded that such predicates may be definite, depending on the context.

Some supporters of the translation “the Word was God” read Colwell as conforming that all predicates in such grammatical constructs are definite or usually definite.  But this is an invalid assumption, for Colwell’s sample was limited to predicates that were identified to be definite.  His sample was not representative of all predicates in such constructs.  He was therefore only able to make a statement about definite predicates (see Dixon, pp. 11-12).  His rule does not say anything about other predicates.  It is not valid to reverse his rule to read that predicates without the article (in such constructs) are definite.

Conclusion: Colwell’s rule does not apply to John 1:1c because his sample was limited to predicates that were beforehand identified as definite.

THEOS in John 1:1c is used qualitatively.

Qualitative nouns

Grammarians distinguish between definite, indefinite and qualitative nouns.  Definite and indefinite nouns have been defined above.  They identify or classify the subject of the sentence.  Qualitative nouns signify neither definiteness (a specific instance of a group), nor indefiniteness (any instance of a group). Rather, they attribute the nature or qualities of the noun to the subject of the sentence, e.g. “that man is a real tiger.”  In this way it is possible to describe a person, who is not actually a god, but a human being who is admired by many people for his or her superhuman abilities, as “a god.”  In this case “god” is used in a qualitative sense; it does not identify the person as one of the gods.

Research

Harner and Dixon found that 80% of the predicates in the special grammatical construct, of which John 1:1c is an example, are qualitative.  Harner wrote:

“We have seen that anarthrous predicate nouns preceding the verb may be primarily qualitative in force … In John 1:1 I think that the qualitative force of the predicate is so prominent that the noun cannot be regarded as definite.”

This finding means that 1:1c does not classify Jesus as “a god” (indefinite).  Neither does it identify Jesus as “the god” (definite).  However, the translation “the Word was God” interprets THEOS as definite, for “God” is a name.

Fully Divine

In the first centuries, after the New Testament was written, the Church had to deal with the fact that the Bible dictates monotheism, but that Jesus is sometimes described with divine attributes.  Different views developed in the Church.  After the Roman Empire adopted Christianity as its official religion, it took control over the Church.  However, the Arian controversy (about the deity of Christ) caused disagreement in the Church, and that the Empire would not tolerate.  Caesar Constantine therefore called a Church Council in the year 325 in which the dominant view was adopted and the minority was slandered, excommunicated and banned.  The Nicene Creed, formulated for the year 325 Church Council, stated that Jesus was of the same substance and nature as God.  The Nicene Creed thus declared Jesus to be be God.

Since THEOS is most probably used with a qualitative force in John 1:1c, it ascribes god-like qualities to Jesus.  Trinitarians often takes this one step further and claim that the Son possesses all the attributes of God, with the emphasis on “all.”  They sometimes use the words of the Nicene Creed (same substance and nature) to describe the relationship between God and Jesus.  In other words, they argue that the Word fully shares the essence of the Father, though they differ in person.

But to say that Jesus possess the same substance and nature as God goes beyond a qualitative force.  It is to say that He is God.  Then it is not longer a qualitative statement, but a definite one.  For example, when we say “that man is a tiger,” we cannot argue that he has the same substance and nature as a tiger, for then he is a real tiger.  Rather, what we are saying is that he is as tough as a tiger.

Conclusion

The following objections to the translation “the Word was God” are therefore raised:

The English word “God” is a name for one specific being.  In other words, “the Word was God” interprets THEOS as a definite noun.  But in the Greek of 1:1c THEOS lacks the definite article.

John 1:1c has a special grammatical construct.  Grammarians have concluded that predicates in such constructs are primarily qualitative in force.  This implies that THEOS in 1:1c denotes Christ’s nature or qualities; not his person.  The translation “the Word was God,” in contrast, interprets THEOS as definite, for “God” is a name and not a quality.

Considering the immediate context, the Word “was with God” (1:1b).  This requires a distinction between the THEOS in 1:1b and the THEOS in 1:1c.

An analysis of the word THEOS (God) in the New Testament shows that this is consistently used for the Father only.  To apply this as a title to Jesus as well, is contrary to how the Bible uses the title “God.”

Trinitarian Interpretation

If “God” refers to the Father alone, the statement that “the Word was God” (1:1c) is Modalism, for then it means that Jesus just is the Father.  But since the Trinity theory has been the dominant theory since the fourth century, it is fair to assume that this is what the translation is based on.  However, to translate THEOS in both 1:1b and 1:1c as “God” contradicts the grammar and the context.

It is, nevertheless, highly significant that Jesus is called THEOS right in the first verse of John; in the context of “the Beginning,” when all things were created (v3).  John 1:1 serves as the introduction to and summary of the entire fourth gospel.

People may find it hard to accept, but John and Paul and Hebrews declared that Jesus existed before He became a human being, and that God created all things through His Son.  He is before all things (Col. 1:17).  Nevertheless, the New Testament maintains a clear distinction between Him and God.  In the centuries after Christ the Church struggled to reconcile these concepts and formulate the Nicene Creed that describes the Son as “true God from true God.”

When referring to Jesus, should THEOS be translated God or god or divine?

God was the Word
John 1:1c – God was the Word

Summary

The Greek word translated “God” or “god” is THEOS.  The Bible refers to Jesus as THEOS about seven times.  This article discusses the different meanings of THEOS to lay the foundation for a discussion of why Jesus is called THEOS.

Combining Thayer’s Greek Lexicon and the definition in Strong’s Exhaustive Concordance, THEOS is used:

To identify a being or thing as:
● The only true God;
● A false god; a superhuman being worshipped as having power over nature, human fortunes, etc.
● An idol or image that symbolizes a god;
● A thing that opposes God, such as Satan or appetite or wealth; or as
● A person mandated by God to represent Him.

Or to qualitatively describe the characteristics or nature of a being that is not a god as ‘godly’ or ‘godlike’ or ‘divine’.

Difference between God and THEOS

This definition implies an important difference between our word “God” and THEOS:

God: The Greek language did not have the distinction between lower and upper case letters. Today we use “God,” with a capital G, as a name for the only true God; equivalent to His Old Testament name YHVH.
THEOS has a different meaning, for THEOS may also be translated “god” or “godlike.”

Jesus as THEOS

Of the more than 1300 times that the title THEOS is found in the New Testament, it is used for Jesus about seven times.  Thayer’s says, “Whether Christ is called God must be determined … the matter is still in dispute among theologians.”

Considering the uses of THEOS identified above, Jesus is not called THEOS in the sense of a false god or in the sense of a being that oppose God.  The following remaining meanings may be evaluated:

● He is co-equal part of the Trinity, or
● He is mandated by God to represent Him, or
● In a qualitative sense; that He is divine or Godlike, but distinct from God?

It is the purpose of this series of articles to answer this questions.

Purpose of this article

God’s Hebrew name YHVH, which is found all over the Old Testament, does not appear at all in the New, which has been written in Greek.  The Greek word translated “God” is Θεός (Strong number 2315); transliterated THEOS.  This Greek word has survived in English in words such as “theology” and “theism.”  The purpose of this article is to explain the various meanings of THEOS.

Thayer’s Greek Lexicon

ThayersBiblehub provides the various possible meanings of THEOS according to Thayer’s Greek Lexicon.  The following is a summary of this complex but useful definition:

(1) THEOS is a general appellation (title) of deities or divinities (Acts 12:22; 19:37; 28:6; 1 Cor. 8:4; 2 Thess. 2:4).  In other words, it is used for any god; not only for the Creator.  In plural form, it is only used of the gods of the Gentiles (Acts 14:11; 19:26, 1 Corinthians 8:5, Galatians 4:8, Acts 7:43).

(2) Whether Christ is called God is still in dispute among theologians, and must be determined from John 1:1; John 20:28; 1 John 5:20; Romans 9:5; Titus 2:13; Hebrews 1:8f, etc.

(3) THEOS also refers to the only and true God;

(3.1) Sometimes with the article (Mt. 3:9; Mark 13:19; Luke 2:13; Acts 2:11) – (The ancient Greek language had a definite article (the), but not an indefinite article, equivalent to the English a or an.)

(3.2) Sometimes with both the article and prepositions (e.g. “of God” John 8:47; cf. 8:42; Luke 1:26; Acts 26:6; John 8:40; John 9:16; Romans 2:13; Col. 3:3; Acts 24:15; John 1:2; Acts 24;

(3.3) Sometimes without the article (e.g. “You cannot serve God and wealth” Mt. 6:24; cf. Luke 3:2; Luke 20:38; Rom. 8:8, 33; 2 Cor. 1:21; 5:19; 6:7; 1 Thess. 2:5);

(3.4) Sometimes without the article but with prepositions (e.g. “from God” John 3:2; cf. 16:30; Romans 13:1, John 1:6, Acts 5:39; 2 Cor. 5:1; Phil. 3:9;, 2 Thess. 1:6; 1 Peter 2:4; Mt. 22:32)

In summary: With Article With Preposition
(3.1) Yes No
(3.2) Yes Yes
(3.3) No No
(3.4) No Yes

THEOS is therefore used for the only true God with and without the article, and with and without prepositions.  In other words, the absence or presence of the article or a preposition does not fully determine whether a particular THEOS refers to the only true God.  Further identifications in the context must also be considered.

(4) THEOS is used of whatever can in any respect be likened to God, or resembles him in any way.  Under this option, Thayer’s mentions three categories:

(4.1) Hebraistically, for God’s representative, of magistrates and judges.  For example, in John 10:34 Jesus quotes Psalm 81:6: “Has it not been written in your Law, ‘I SAID, YOU ARE GODS’?

(4.2) The devil, (2 Cor. 4:4);

(4.3) The person or thing to which one is wholly devoted, for which alone he lives, e.g. “whose god is their appetite” (Phil. 3:19).

Strong’s Exhaustive Concordance

Strong's concordanceBiblehub also quotes Strong’s Exhaustive Concordance’s definition of THEOS:

The supreme Divinity, God, godly.
Of uncertain affinity; a deity, especially (with ho) the supreme Divinity; figuratively, a magistrate; by Hebraism, very — X exceeding, God, god(-ly, -ward).

Meanings of THEOS

Combining the definitions above, the following possible meanings of THEOS may be identified:

(A) The only true God

Of the 1314 times that theos appears in the New Testament, the NASB translates it 1267 times as “God.”  According to Strong’s, THEOS is used for “the supreme Divinity” and “God,” especially when the article (the) is added.  In other words, when THEOS is used without the article, it may refer to both God and to gods, but when the article is added it most often refers God.  Thayer provides examples where THEOS without the article refers to the only true God.  Oxford’s similarly refers to “God (in Christian and other monotheistic religions) creator and ruler of the universe.”

(B) False gods

OxfordTHEOS is a general title of deities or divinities, including false gods.  THEOS was used to describe even Roman Emperors.  Oxford’s Dictionary refers to a “superhuman being or spirit worshipped as having power over nature, human fortunes, etc. b image, idol, etc., symbolizing a god.”

(C) Things that oppose God

This is Thayer’s categories 4.2 and 4.3.  This meaning is not mentioned by Strong’s.  Examples from the New Testament are the devil, appetite and wealth (Mt. 6:24).  Satan is “the god of this age” (2 Cor. 4:4).

(D) God’s agents

THEOS is also used for beings who have been granted authority or power by God to represent Him.  This is Thayer’s category 4.1.  Strong’s refer to this category as “figuratively, a magistrate.”  Examples include:

In John 10:35 Jesus, quoting Psalm 82:6, refers to people, “to whom the word of God came,” as “gods.”  (In Psalms 82 “God” says to the “rulers” of “His own congregation,” “you are gods, And all of you are sons of the Most High.“)

Moses was appointed by God as “god” to Pharaoh (Ex. 7:1).

Psalm 8:5 reads “You have made him (man) a little lower than ELOHIM.”  (ELOHIM is the plural Hebrew equivalent of THEOS.)  The LXX translates ELOHIM here as angels.  Hebrews, relying on the LXX, quotes this as “Him who was made for a little while lower than the angels” (Heb. 2:9).  Angels are therefore indirectly called gods, probably for their role as God’s messengers.

(E) Qualitative use

In the previous four uses, THEOS identifies or categorizes a being (as a false god or as a thing that opposes God or as the only true God or as God’s agent).  But THEOS may also be used to describe the characteristics or nature of a being.  This is the qualitative use of the word.  Strong’s gives the examples “god(-ly, -ward).”  Thayer’s does not mention this meaning.  Oxford’s gives one of the meanings of god as an “adored or greatly admired person.”  This person is not really a god, but is godlike.

Adopting this meaning, some translations of John 1:1c read, “the Word was divine.”  To describe a being as divine does not necessarily mean that the being is God, for instance:

“… you may become partakers of the divine nature, having escaped the corruption that is in the world by lust” (2 Pe 1:4).

To say that “the Word was divine” therefore implies that the Word is like God, having Godlike qualities, without being God Himself.  As discussed in the article The Word was a god, grammarians who studied the special grammatical construct of John 1:1c concluded that that phrase uses THEOS in a qualitative sense.   Commentators who prefer the translation “Jesus was God,” in defense against this finding, and to support the view that Jesus is co-equal with the Father, often describe Jesus as “fully divine,” as opposed to merely “divine.”

THEOS is not the same as God.

The definition above implies an important difference between our word “God” and THEOS:

God: Today we have something which the ancient Greek language did not have, namely the distinction between lower and upper case letters.  In a Christian community, when we write “God,” with a capital G, everybody know that we are referring to one specific Being; the Creator.  No further identification is required.  But when we write “god” it is clear that we are not referring to the Creator.  In other words, in the Christian culture, we actually use “God” as a name for the Creator; equivalent to His Old Testament name YHVH.

THEOS, on the other hand, is equivalent to our word “god,” which is a general designation for all deities or divinities.  The ancient Greeks had many gods.  Their deities were essentially just immortal, glorified humans with supernatural powers.  The other ancient nations, when the New Testament was written, also had many gods.  THEOS was used for all those gods.

Further Identification Required

THEOS is therefore only translated “God” when further identification makes it clear that the Creator is intended, for example:

When the context makes this clear.

Sometimes the only true God is identified by adding phrases such as such as “the living” (Mt. 16:16) or the “Most High” (Mark 5:7).

The Old Testament often adds God’s personal name YHVH (Yahweh or Jehovah) to the Hebrew word ELOHIM (GOD).

Very often the Greek New Testament puts the Greek article (the) before THEOS to identify the only true God.  John 1:1b is an example of this.  THE THEOS in Greek is translated into English by omitting the article and by capitalizing the G (“God”).  With G capitalized, we do not need the article.

Tautology

Consequently, our translations are sometimes guilty of tautology.  For example:

A jealous and avenging God is the LORD” (Nahum 1:2).  This is tautology, for “God,” in English, is a synonym for “the LORD,” which translates God’s name YHVH.  Perhaps this would be more accurately translated “A jealous and avenging god is the LORD,”with a lower case “g,” but that seems a bit awkward.

Jesus is called THEOS.

Of the 1314 times that the title THEOS is found in the New Testament, it is used for Jesus about seven times.  Thayer’s says, “Whether Christ is called God must be determined … the matter is still in dispute among theologians.”

Considering the five uses of THEOS identified above, Jesus is not called THEOS in the sense of a false god or in the sense of a being that oppose God.  The following remaining meanings may be evaluated:

Firstly, He may be called THEOS because He is co-equal part of the Godhead, as Trinitarians propose; three Persons in one Being.

Secondly, He may be called THEOS in the sense of being God’s representative, like the Old Testament magistrates and judges, who were mandated by God to speak for Him, and who were called gods for that reason.  Consistent with this concept, God always seems to work through Jesus: He created all things through Jesus.  He saves through Jesus.  We even worship God through Jesus.  See Jesus is worshiped and God created all things through His Son.

Thirdly, Jesus may be called THEOS in a qualitative sense; that He is divine or like God, but not the Original Source of all things.  This is consistent with Philippians 2, where it is stated that He is distinct from God but equal to God.  (See Jesus emptied Himself.)  Or, as stated in Colossians 2:9: “in Him all the fullness of Deity dwells in bodily form.”

The Word is a god

Another possible meaning which may be considered is the Jehovah Witness New World Translation of John 1:1c; “the Word was a god,” implying that He is one of many created but extremely powerful beings.  For a further discussion of this option, see the Word was a god.

The purpose of this series of articles is to determine which of these possible meanings apply to Jesus.

NEXT:  John 1:1b has the article before GOD, but 1:1c omits it. Does this justify an indefinite translation; The Word was a god?

In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).

Overview

John 1:1 is an important verse in the dispute about the deity of Christ.  Some view this verse as the clearest declaration of His deity.

This article serves as an introduction to the series of articles on the translation of John 1:1.  The dispute over the translation of John 1:1 centers on the lack of the definite article (the) before the word GOD (THEOS) in John 1:1c.  Some see this omission as grounds for an indefinite translation: “the Word was a god.”  This article discusses the following:

● Alternative translations of John 1:1c;
● Why Jesus is called “the Word?
● What is “the beginning?
● The word “with” in the phrase “with God;
● The phrase “the Word was with God” seems to make a distinction between Jesus and God.
● The verse does not say that Jesus was created in the beginning.

Introduction

Nicene CreedThe second phrase in John 1:1 (“the Word was with God”) makes a distinction between Jesus and God, but the third phrase (“the Word was God”) identifies the Word (Jesus) as God.  How can the Word be God if He is distinct from God?

This question resulted in much dispute over the past 2000 years.  In the fourth century, Christianity became the official religion of the Roman Empire, and the emperor effectively took control of the Church.  The first church council was called by Emperor Constantine, specifically to address the prevailing dispute in the Church over the deity of Christ.  That council, under Constantine’s influence, resulted in the Nicene Creed of 325.  For a discussion of the major role which Emperor Constantine played in the formulation of the Nicene Creed of 325, listen to Kegan Chandler on the term “homoousios.”

John 1:1 has had a significant impact on the development of church doctrines on the nature of Christ.  The proper translation of this verse is at the center of debate between Trinitarians and non-Trinitarians.  Some view it as the clearest declaration of the deity of the Lord Jesus Christ to be found anywhere in Scripture.  John 1:1 is the best known of the about seven verses in the New Testament in which Jesus is called THEOS (GOD).  The other verses refer to Jesus as THEOS in the time when the New Testament was written, but John 1:1 refers to Him as THEOS in “the beginning;” when “all things” were created (1:3).

The dispute over the translation centers on the lack of a definite article (the) before the word GOD (THEOS) in John 1:1c.  John included the article before THEOS in 1:1b (literally, AND THE WORD WAS WITH THE GOD), but omits it before THEOS in 1:1c.  Since ancient Greek did not have an indefinite article, some see this omission as grounds for an indefinite translation: “the Word was a god.”  The purpose of the current series of articles is to discuss what John 1:1 means and how it is best translated.

Purpose of this article

Jehovah Witnesses The majority of Christianity has a one-sided focus on the verses that emphasize the divinity of Christ.  Jehovah’s Witnesses err to the other side and focus only on verses that show that Jesus is distinct from and subordinate to God.  To find the truth, we need to find an explanation that satisfies all statements about Jesus, as found in the Bible.

To write this article, the Jehovah’s Witnesses defense of their translation of John 1:1c was read.  Various other website resources were studied to identify the main principles.  Many experts are quoted on these websites, but the current article does not always quote such experts.

Three Phrases

John 1:1The current article often refers to the three phrases of John 1:1.  Below the majority translation is given, together with the Greek transliteration.

To understand John 1:1 requires some understanding of some Greek words and grammar.  However, this article is intended for people that do not understand Greek.  Therefore, and since in the original Greek language there was no differentiation between lower and upper case letters, this article presents the Greek literally using CAPITALIZED ENGLISH WORDS:

(a) In the beginning was the Word,
(En arkhêi ên ho logos =
IN BEGINNING WAS THE WORD)
(b) and the Word was with God,
(kaì ho lógos ên pròs tòn theón =
AND THE WORD WAS TOWARD THE GOD)
(c) and the Word was God.
(kaì theòs ên ho logos =
AND GOD WAS THE WORD)

Preliminary Observations

Article: In the Greek, there is no article before BEGINNING, but the translation inserts the article (“the”).  In 1:1b the Greek has the article before THEOS, but the translation omits it.  There is no article before THEOS in 1:1c, but it is translated the same as 1:1b.

In the Greek, the word order in 1:1c is reversed.

The Greek word for GOD in 1:1c is THEOS, but in 1:1b the word appears as THEON.  THEON has the exact same meaning as THEOS.  Each Greek noun normally has 8 or 9 forms (cases) in which it can appear.  These forms do not change the meaning of the words but define the roles which the words play in sentences, for example, to differentiate between the subject and the object.

The implications of these observations are explained below.

Alternative Translations of John 1:1c

Three alternative translations may be considered:

The Word was God” is the majority translation. “God,” with the capital G, is the name we give to the Almighty.  We do not use “God,” with a capital G, for any other being.  “The Word was God” therefore identifies “the Word” as the Almighty.

The Word was a god” is primarily found only in the Jehovah’s Witnesses’ New World Translation. This translation implies that Jesus is one of a greater number of powerful but created “gods.”

The Word was divine” in Moffatt, Goodspeed and some other translations. This may be understood to imply that the Word has divine attributes, but that He is distinct from the Almighty.

The Word

LOGOSThe Word” (Greek LOGOS) in John 1:1 is widely understood as referring to Jesus, as indicated in John 1:14-17.  In the Book of Revelation, which was written by the same John, “His name is called The Word of God” (Rev. 19:13).

Matthew Henry proposed that Jesus is “the Word” because He was sent to earth to reveal His Father’s mind.  In John 1:18 we similarly read that “no one has seen God at any time,” but Jesus “has explained Him (God).”  Jesus therefore said, “He who has seen Me has seen the Father” (John 14:9).  Jesus, as “the Word,” is God’s Communication to the universe.

The phrase, “the word of the LORD” is found many times in the Old Testament as an expression of divine power and wisdom.  By referring to Jesus as “the Word,” “we preach … Christ (as) the power of God and the wisdom of God” (1 Cor. 1:23-24).

In the beginning

The “beginning” (1:1a) must be linked to John 1:3, which states that God created all things through Jesus.

The first words in the Bible are: “In the beginning God …” John 1:1 contains the same Greek words for “in the beginning” as are found in the Septuagint (the Greek translation of the Old Testament) of Genesis 1:1. “The beginning” in John 1:1a therefore refers to the Genesis creation account.

Genesis opens with “in the beginning God …,” but John elaborates on the creation account by saying “in the beginning was the Word, and the Word was with God.”  Later in Genesis 1 God said, “Let Us make man in Our image, according to Our likeness” (v26).  John 1:1 implies that Jesus was included in the “Us” that made man in Their image.

With God

The phrase THE WORD WAS WITH GOD (1:1b) means more than merely that the Son existed with the Father:

The term translated “with” gives “the picture of two personal beings facing one another and engaging in intelligent discourse” [W. Robert Cook, The Theology of John [Chicago: Moody, 1979], 49].

The NASB reads in 1:18 that He was “in the bosom of the Father.”  The NIV translation explains this as that He was “in closest relationship with the Father.”

In His prayer, Jesus spoke about “the glory which I had with You before the world was” (John 17:5).

Distinct From God

To say that “the Word was with God” (John 1:1b) makes a distinction between Jesus and God.  In other words, the title “God” here refers to the Father alone.  Another clear example of “God” referring to the Father alone is John 1:18, which reads, “No one has seen God at any time.” “God” here excludes the Son, for the Son has been seen.  This is a general principle of the New Testament:  Of the more than 1300 times that the title THEOS (GOD) is used in the New Testament, it almost always refers to the Father exclusively:

The Nicene Creed similarly starts with the words, “We believe in one God, the Father almighty …”

Paul wrote, “for us there is but one God, the Father …” (1 Cor. 8:6)

For a discussion of this important principle, see Jesus is distinct from God and Jesus is subordinate to God.

Jesus was not created, and always existed.

The opening phrase of John 1:1 reads “in the beginning was the Word.” The thought is repeated in John 1:2a: “He was in the beginning with God.”  It does not say that the Word was created or came into existence at the “beginning; He simply “was.”  The tense of the Greek word translated “was” expresses continuous action in the past.  This implies that the Word (Jesus) had no beginning, but always existed.  This seems to be confirmed by the following:

He is before all things” (Col. 1:17).

All things came into being through Him (Jesus)”, and “apart from Him nothing came into being that has come into being” (John 1:3).  The Word therefore must have already existed prior to creation.

The Only Begotten

John 1:18 refers to Him as “the only begotten,” which seems to imply that Jesus had a beginning.  But some argue that the Greek word translated “the only begotten” (monogenēs) means “the one and only.”  This is how monogenēs is consistently translated in the NIV, and does not imply a beginning.

If monogenēs must be understood as “the only begotten,” which implies that Jesus had a beginning, then it is preferred here to understand this as follows:

He was not created, for God created all things through Him (1:3).  Rather, He was born, which implies that He came forth from the being of the Father.

Using the literal translation of Colossians 1:18, He IS THE BEGINNING.  In other words; He not only existed in the beginning; He Himself was the beginning of “all things.”  By giving birth to His Son, God created the universe.  This sounds mysterious, but when we talk about the creation, then we come face to face with eternity, which is a complete mystery.

The beginning” was also the beginning of time.  Therefore, if He was “begotten” in “the beginning,” then there was no time that “the Word” did not exist.

Articles in the Christology series: Is Jesus God?

   1.    The three views of the Son
  2.    Jesus existed prior to His birth in the form of God.
  3.    Jesus in Colossians
  4.    Does the book of Revelation present Jesus as God?
  5.    Jesus in Philippians: Did He empty Himself of equality with God?
  6.    Who is the Word in John 1:1?
  7.    Jesus is not God.
  8.    God is the Head of Christ.
  9.    Jesus is called God.
 10.   He is the Only Begotten Son of God.
 11.  God created all things through His Son.
 12.  Jesus is worshiped.  Does that mean that He is God?
Worship verses in the New Testament
 13.  Jesus has equality with God.
14. 
Firstborn of all creation (Col. 1:15) 
15. 
Summary of the series of articles

  Interpretation of John 1:1
16. 
Introduction 
17. 
The Word was a god.

 18.  But THEOS is a count noun.
  Jesus in the Old Testament
19.
  Jesus in the Old Testament