John consistently distinguishes between God and Jesus.

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.

Other Available Articles

Paul never referred to Jesus as God.

Purpose

Jesus is GodThe Greek word theos (translated as “God” or as “god”) appears about 1300 times in the New Testament. Of those 1300 instances of theos, about seven possibly refer to Jesus. These seven instances are often used as evidence that Jesus is God. The purpose of this article is to analyze Romans 9:5, which is one of the seven instances, to determine whether it describes Jesus as God.

Summary

Categories of Translations

This article lists and analyses the 28 translations of Romans 9:5 that are quoted by BibleHub. It identifies three categories of translations:

(1) Jesus is theos.

Some translations identify the theos in this verse as referring to Christ and, therefore, translate this verse as saying that Jesus is God. For example, the NIV reads:

The Messiah, who is God over all, forever praised!

Of the 28 translations of this verse, 13 read like the NIV.

(2) The Father is theos.

Other translations interpret the theos as NOT referring to Christ and, therefore, as referring to the Father. For example, the Contemporary English Version reads:

They …  were also the ancestors of the Christ.
I pray that God, who rules over all, will be praised forever.

The Good News Translation reads similarly.

(3) Literal translations

While the translations above interpret this verse for us, the more literal translations, such as the NASB, retain the sequence and ambiguity of the original Greek text and read as follows:

Christ … who is over all, God blessed

The question is, what does this mean? It seems to describe Christ as blessed by God. Alternatively, it could mean that we praise God because He sent His Son to become a human being. Either case, in this translation, the word theos describes the Father; not Jesus. Consequently, Jesus and God are different Persons. In other words, Jesus is not God.

In the list of translations at the end of this article, 13 translations read like this.

Conclusions

(1) As I read the 28 translations at the end of this article, most (15) make a distinction between Jesus and God.

(2) The huge variation in the translations indicates a high level of uncertainty with respect to how the verse should be translated. Consequently, this verse must not be used in support of the view that Jesus is God.

Which translations are correct?

But the question remains, which translation is the best? Given the uncertainty with respect to whether this verse describes Jesus or the Father as theos, the verse must be interpreted in the context: 

(1) Paul NEVER refers to Jesus as God.

For me, the most important factor is that this verse (Romans 9:5) is the ONLY place in ALL of Paul’s many letters, where He POSSIBLY refers to Jesus as “God.” Given the uncertainty, in this verse, whether theos refers to the Father or to the Son, this should completely disqualify this verse as support for the view that Jesus is God.

(2) Paul maintains a distinction between Jesus and God.

Equally significant is that, in his many letters, Paul maintains a clear distinction between Jesus and God. Note, this is not only a distinction between Jesus and the Father but a distinction between Jesus and God. This distinction means that Jesus is NOT God.

Addendum 1 of this article identifies all references to “God” in the letter to the Romans that provide further identification, as to whether “God” refers to Jesus or not. It shows that all of these instances make a distinction between God and Jesus. In other words, given the way that Paul used the title “God” in Romans, that Jesus is not God. For example:

We have peace with God
through our Lord Jesus Christ

(Rom 5:1; cf. Rom 1:7, 8; 2:16; 3:23-25; 5:9, 10, 22; 6:10; 7:25; 8:3, 34; 15:6; 16:27).

(3) Who is over all

Romans 9:5 contains the phrase “over all.” This phrase was analyzed to determine whether it helps us to interpret this verse. This analysis shows that the “one God and Father” is “over all” (Eph 4:4-6). Christ “is the head over all rule and authority” (Col 2:8, 10), but received that authority from the Father (Eph 1:17, 22). The phrase “over all,” therefore, may apply to both the Father and the Son and does not help us to interpret this verse.

(3) Blessed

Romans 9:5 contains the term “blessed.” Apart from Romans 9:5, this term appears 7 times in the New Testament and ALWAYS describes the Father (Mark 14:61; Luke 1:68; Rom 1:25; 2 Cor 1:3; 11:31; Eph 1:3; 1 Peter 1:3). Since, in Romans 9:5, it is the theos that is “blessed,” that supports the view that theos refers to the Father and not to Christ. 

It is interesting to note that, in three of these seven instances, the Father is described as Jesus’ God (2 Cor 11:31; Eph 1:3; 1 Peter 1:3). This emphasizes the distinction between Jesus and God (cf. John 20:17; Heb 1:9; Eph 1:17; Rev 1:6; 3:2, 12).

Conclusions

Romans 9:5 is ambiguous.

(1) The huge variation in the translations of this verse indicates that it is not clear whether this verse applies the title theos to the Father or to the Son.

Jesus is not God.

For the following reasons, the theos in Romans 9:5 refers to the Father and not to Christ:

(1) Paul, in all of his writings, nowhere else refers to Jesus as theos.

(2) Paul always distinguishes Jesus from God.

(3) In the New Testament, it is always the Father that is “blessed.”

Therefore, rather than to support the view that Jesus is God, given the wider context of this verse in the letter to the Romans and all of Paul’s writings, Romans 9:5 supports the conclusion that Jesus is distinct from God and, therefore, not God.

– END OF SUMMARY –

Translations vary significantly.

In this chapter, Paul expresses his deep sorrow over his “kinsmen according to the flesh, who are Israelites” (Rom 9:3-4). He lists the wonderful things which belong to the Israelites, namely, adoption as sons, glory, covenants, the Law, temple service, promises, and the fathers (Rom 9:4-5). Lastly, he mentions the most wonderful thing which the Israelites have, namely, Christ, who is also an Israelite “according to the flesh” (Rom 9:5). The question in this article is about the last part of verse 5. Literally, according to an interlinear translation, reads as follows:

Christ according to the flesh
being over all
Theos blessed (Romans 9:5 Interlinear)

There are five main concepts in this phrase:

    1. Christ
    2. According to the flesh (Christ was (or is?) a Jew.)
    3. Being over all
    4. Theos, which basically means a deity, but this term is also used for God; the supreme Divinity
    5. Blessed, which means “well spoken of” (Strong’s Greek: 2128)

Jesus is God-translations

In interpreting the phrase, the main question is whether theos describes Christ. If so, then Christ is also “over all” and “blessed.” In that case, this verse could be translated as the NIV does:

The Messiah, who is God over all, forever!

Of translations of this verse listed at the end of this article, 13 read like the NIV.

Jesus is not God-translations

If theos does not describes Christ, then theos refers to the Father.  Then one has to decide how to divide “over all” and “blessed” between Christ and His Father.

The Contemporary English Version and The Good News Translation decided that theos does not refer to Jesus but to the Father (“God”):

They …  were also the ancestors of the Christ.
I pray that God, who rules over all, will be praised forever.

This makes a clear distinction between Christ and God. Furthermore, in this translation, it is the Father who both “rules over all” and is “praised.”

Literal translations

The translations above are less literal. The NASB, being a more literal translation, retains the sequence of the Greek text and reads as follows:

Christ … who is over all, God blessed

This translation retains the ambiguity of the original Greek text. How do you, being a person that is able to read English, understand this phrase? To me, it seems to describe Christ as blessed by God. Alternatively, it could mean that we praise God because He sent His Son to become a human being. Either case, in this translation:

      • The word theos describes the Father; not Jesus. In other words, Jesus and God are different Persons. In other words, Jesus is not God.
      • Christ is “over all.” and
      • It is the Father who is “blessed;” not Christ.

In the list of translations at the end of this article, 13 translations read like this.

?? I typed theos with a small “t” because the Greek, in which the New Testament was written, does not differentiate between upper- and lower-case letters and because a capital “T” changes the meaning of the word somewhat.

Conclusion

(1) As I read the 28 translations at the end of this article, most (15) make a distinction between Jesus and God.

(2) The huge variation in the translations indicates a high level of uncertainty with respect to how the verse should be translated and means that this verse may not be used in support of the view that Jesus is God.

And if we keep in mind that the Trinity doctrine is generally accepted in the church and that translators, like all other people, would naturally read the Greek text through their doctrinal lenses, then the fact that most translations favor a reading that Jesus is not God, is quite significant. If the translators were Unitarians (people who believe that only the Father is God), I guess very few of them would translate this verse as to read that Jesus is God.

Does Paul present Jesus as God?

But the question is, which translation is the best? How do we decide between the possible translations? Given the uncertainty with respect to whether this verse describes Jesus or the Father as theos, the verse must be interpreted in the context: 

(1) Paul NEVER refers to Jesus as God.

For me, the most important factor is that this verse (Romans 9:5) is the ONLY place in ALL of Paul’s many letters, where He POSSIBLY refers to Jesus as “God.” Given the uncertainty, in this verse, whether theos refers to the Father or to the Son, this should completely disqualify this verse as support for the view that Jesus is God.

(2) Paul ALWAYS distinguishes Jesus from God.

Equally significant is that, in his many letters, Paul ALWAYS makes a clear distinction between Jesus and God. Note, this is not only a distinction between Jesus and the Father but a distinction between Jesus and God. This distinction means that Jesus is NOT God. For example:

We have peace with God
through our Lord Jesus Christ
“ (Rom 5:1).

Thanks be to God
through Jesus Christ our Lord“ (Rom 7:25).

In other words, in Romans, Paul did not use the title “God” for Jesus. The letter to the Colossians was analyzed and came to the same conclusion.

(3) Who is over all

Consider again the literal, interlinear translation:

Christ according to the flesh
being over all
theos blessed (Romans 9:5 Interlinear)

This seems to say that Christ is “over all.” A search in the NASB translation of the New Testament of the phrase “over all,” to determine who is “over all,” revealed that the “one God and Father” is over all:

There is … one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all” (Eph 4:4-6).

Christ “is the head over all rule and authority” (Col 2:8, 10), but received that authority from the Father:

The God of our Lord Jesus Christ, the Father of glory” “put all things in subjection under His (Jesus’) feet, and gave Him as head over all things to the church” (Eph 1:17, 22).

Consequently, Jesus gave the twelve “power and authority over all the demons and to heal diseases” (Luke 9:1) “and over all the power of the enemy” (Luke 10:19).

This is the consistent pattern in the New Testament: Jesus has all power, is over all, has life in Himself, created all things, upholds all things by the word of His power, and is the judge, but all these things he received from the Father. (See Head of Christ.) On the one hand, we must not have a diminished view of Christ and think of Him as a created being. Rather, as the only Being that was ever begotten by God, He is God’s true family. But, on the other hand, we must realize that the Father is the Ultimate Source of all things. Only He exists without cause and who gave life to His Only Begotten Son and, through Him, to everything else.

With respect to the phrase “over all” in Romans 9:5, the meaning is probably that Christ is over all. However, we must always remember that, ultimately, the Father is “over all.”

(3) Blessed

Consider again the Interlinear translation:

Christ according to the flesh
being over all
theos blessed.

This seems to indicate that it is the theos who is “blessed.” If theos here refers to the Father, it is the Father who is blessed.

Strong’s Greek: 2128 states that eulogétos, which is translated here as “blessed,” and which means “well spoken of,” appears 8 times in the New Testament. Considering the seven instances (other than Romans 9:5), it is NEVER Jesus who is “blessed” but ALWAYS His God and Father:

Christ, the Son of the Blessed” (Mark 14:61 NASB);

Blessed [be] the Lord God of Israel” (Luke 1:68);

The Creator, who is blessed forever” (Rom 1:25);

Blessed be the God and Father
of our Lord Jesus Christ
” (2 Cor 1:3)

The God and Father of the Lord Jesus,
He who is blessed forever
” (2 Cor 11:31)

Blessed be the God and Father
of our Lord Jesus Christ
” (Eph 1:3)

Blessed be the God and Father
of our Lord Jesus Christ
” (1 Peter 1:3)

Since, in Romans 9:5, it is the theos that is “blessed,” and since, elsewhere in the New Testament, it is always the Father that is “blessed,” theos Romans 9:5 refers to the Father and not to Christ.

It is interesting to note that, in three of these seven instances, the Father is described as Jesus’ God (cf. (John 20:17; Heb 1:9; Eph 1:17; Rev 1:6; 3:2, 12). This must be related to worship. Our praise goes to God “through Jesus:

I thank my God through Jesus Christ
(Rom 1:8; cf. 7:25;
16:27).

For further discussion, see the article on worship.

Conclusions

Romans 9:5 is ambiguous.

How this verse is translated depends partly on punctuation, and punctuation in the Bible is mostly interpretation. The original text of the New Testament was written only in capital letters, without vowels, and with limited punctuation (The Aquila Report). Metzger (Textual Commentary, 167) wrote:

“The presence of punctuation in Greek manuscripts … cannot be regarded as more than the reflection of current exegetical understanding of the meaning of the passage.”

Brian James Wright, in his document, Jesus as Θεός: A Textual Examination, in his analysis dismissed Romans 9:5 upfront because this verse involves a punctuation issue “which our earliest manuscripts do not answer.” (Douglas J. Moo, “The Christology of the Early Pauline Letters,” in Contours of Christology in the New Testament (Grand Rapids: Eerdmans, 2005), 190.)

Jesus is not God.

For the following reasons, the theos in Romans 9:5 refers to the Father and not to Christ:

(1) Paul never refers to Jesus as God.

(2) Paul always distinguishes Jesus from God.

(3) In the New Testament, in the seven other instances of eulogétos (translated here as “blessed”), it is always the Father that is “blessed.”

Therefore, rather than to support the view that Jesus is God, given the wider context of this verse in the letter to the Romans and all of Paul’s writings, Romans 9:5 supports the conclusion that Jesus is distinct from God and, therefore, not God.

God does everything through the Son.

One of the important conclusions, from the analysis of the 13 verses in Romans where God and Jesus are contrasted (see addendum 1 below), is reflected by the word “through.” Eight of these verses contain the word “through.” This explains the relationship between God and Jesus, namely that God does everything, including the creation of all things and redemption, through His Son. We even worship God through Jesus. For example:

I thank my God
through Jesus Christ
“ (Rom 1:8; cf. 7:25; 16:27).

This also helps us to understand to nature of Jesus Christ. 

Transversal Conclusions

Conclusions in this article that also support other articles:

(1) Most translations of Romans 9:5 make a distinction between Jesus and God.

(2) The huge variation in the translations indicates a high level of uncertainty with respect to how the verse should be translated. Consequently, this verse must not be used in support of the view that Jesus is God.

(3) Paul NEVER refers to Jesus as God.

(4) Paul’s letter to the Romans maintains a consistent distinction between Jesus and God.

(5) God is “over all” (Eph 4:4-6) but appointed Christ “over all rule and authority” (Col 2:8, 10).

(6) The term “blessed” (eulogétos) ALWAYS describes the Father (Mark 14:61; Luke 1:68; Rom 1:25; 2 Cor 1:3; 11:31; Eph 1:3; 1 Peter 1:3).

(7) The Father is Jesus’ God (2 Cor 11:31; Eph 1:3; 1 Peter 1:3; John 20:17; Heb 1:9; Eph 1:17; Rev 1:6; 3:2, 12).

(8) The theos in Romans 9:5 refers to the Father and not to Christ. Therefore, rather than to support the view that Jesus is God, Romans 9:5 supports the conclusion that Jesus is distinct from God and, therefore, not God.

(9) God does everything through the Son, including the creation of all things and redemption, through His Son. We even worship God through Jesus (cf. Rom 1:8; cf. 7:25; 16:27).

Addendum 1
God” in the letter to the Romans

For the purpose of this article, all references to “God” in the letter to the Romans were identified. Then those references that provide further identification, as to whether “God” refers to Jesus or not, were identified. Fourteen instances were found. 13 of those 14 instances make a distinction between God and Jesus. This implies, given the way that Paul used the title “God” in Romans, that Jesus is not God. These 13 instances are as follows:

God and the Lord Jesus Christ

The following verses distinguish between God and the Lord Jesus Christ:

God our Father and
the Lord Jesus Christ
” (Rom 1:7);

The God and Father of
our Lord Jesus Christ
” (Rom 15:6);

It is important to understand that Paul consistently refers to the Father as “God” but to Jesus as “Lord.” That was also the conclusion from the analysis of the letter to the Colossians (cf. 1 Cor 8:6).

God saves through Christ.

The following verses distinguish between Christ and God with respect to their roles in salvation:

We have peace with God
through our Lord Jesus Christ
“ (Rom 5:1).

We shall be saved from the wrath of God
through Him (Christ)
“ (Rom 5:9).

We were reconciled to God
through the death of His Son
“ (Rom 5:10).

All have sinned and fall short of the glory of God,
being justified as a gift by His grace
through the redemption which is in Christ Jesus
whom God displayed publicly
as a propitiation in His blood through faith
” (Rom 3:23-25).

For what the Law could not do …
God did: sending His own Son
in the likeness of sinful flesh
” (Rom 8:3).

I bolded the word “through” in several verses because that word is important to understand the relationship between the Father and the Son. It is the Father who creates and saved, but always “through” the Son.

We praise God through Christ.

Verses that distinguish between Christ and God with respect to who we praise:

I thank my God
through Jesus Christ
“ (Rom 1:8).

Thanks be to God
through Jesus Christ our Lord!
“ (Rom 7:25)

To the only wise God,
through
Jesus Christ,
be the glory forever
“ (Rom 16:27).

Everything we receive, we receive from God “through” Christ and we return our praise to God “through” His Son.

God judges through Christ.

The following verse distinguishes between Christ and God with respect to judgment:

God will judge the secrets of men
through Christ Jesus
“ (Rom 2:16).

Compare John 5:22:

The Father … has given all judgment to the Son.

After His resurrection and Ascension

Verses that distinguish between Christ and God with respect to what Jesus today does:

The life that He (Christ now) lives,
He lives to God
“ (Rom 6:10).

Christ Jesus …
who is at the right hand of God
“ (Rom 8:34);

Conclusions

These 13 verses make a clear distinction between God and Jesus, which means that Jesus and God are different Persons. Paul, in Romans, did not use the title “God” for Jesus. These verses also contain a number of other important principles.

1. The word “through” is found in 8 of the verses. This explains the relationship between God and Jesus, namely that everything that God did or does, He did or does through His Son, including the creation of all things.  We even worship God through Jesus.

2. One often hears it said that we are saved by Jesus, but these verses show that it is God that saves – through Jesus. This point was also brought out by the analysis of the letter to the Colossians.

3.  Our thanks go to God; not to Jesus. This principle is relevant to Romans 9:5, as discussed.

4. In Romans, Paul uses the title “Father” only twice; namely in the beginning and at the end of the letter (Rom 1:7; 15:6). That means that he preferred to refer to the Father as “God.”

Addendum 2:
Translations of Romans 9:5

Jesus is God.

In the following translations, Jesus is God, using slightly different wording:

“… Who is God over all, forever praised
New International Version

“… Who is God over all, praised forever
Christian Standard Bible,
Holman Christian Standard Bible

“… Who is God over all, blessed forever
NET Bible
English Standard Version

“… He is God, … who rules over everything and is worthy of eternal praiseNew Living Translation

“… Who is God over all, forever worthy of praise
Berean Study Bible

“… Being God over all, blessed to the ages
Berean Literal Bible

“… Who is God over all, the one who is forever blessed
International Standard Version

“… Who is over all, God, blessed forever
New Heart English Bible

“… Who is The God Who is over all, to Whom are praises and blessings to the eternity of eternities
Aramaic Bible in Plain English

“… The Messiah is God over everything, forever blessed
GOD’S WORD® Translation

“… Who is God over all things, blessed for all the ages
Jubilee Bible 2000

Literal Translations

The following translations, seemingly the more literal translations, all put the four concepts in the same sequence as in the original Greek and also use the same English words and punctuation, implying that Jesus and God are distinct:

Who is over all, God blessed forever.”
New American Standard Bible,
King James Bible,
American King James Version,
King James 2000 Bible,
American Standard Version,
Darby Bible Translation,
Webster’s Bible Translation,
World English Bible,
English Revised Version,
New American Standard 1977

The following translations are similar, but use slightly different words:

Who is over all things, God blessed for ever
Douay-Rheims Bible

Who is exalted above all, God blessed throughout the Ages
Weymouth New Testament

Who is over all, God blessed to the ages
Young’s Literal Translation

Jesus distinct from God

Less literal translations that explicitly interpret theos as the Father: 

They …  were also the ancestors of the Christ.
I pray that God, who rules over all, will be praised forever
Contemporary English Version

Christ, as a human being, belongs to their race.
May God, who rules over all, be praised forever
Good News Translation

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