Verse by Verse: The Identity of Christ

Examining Key Passages on Christ's Deity

When discussing Christ's identity with Jehovah's Witnesses, the conversation inevitably turns to specific biblical texts. Both sides claim Scripture supports their position—Christians affirming Christ's full deity, Witnesses insisting he is a created being inferior to Jehovah.

This lesson provides detailed verse-by-verse analysis of the most important passages in this debate. For each text, we'll examine what the passage actually says, how the Watchtower interprets it, and how to respond to their objections with careful biblical reasoning.

John 1:1 — "The Word Was God"

The Watchtower Argument

The NWT renders the final clause "the Word was a god" because the Greek word theos (God) lacks the definite article. According to the Watchtower, this indicates Jesus is "a god"—a divine being, but not Jehovah himself.

Responding to the Argument

1. Greek grammar doesn't support "a god." In Greek, predicate nominatives (nouns that describe the subject) regularly lack the article without becoming indefinite. The construction here—anarthrous pre-verbal predicate nominative—typically emphasizes quality or nature, not indefiniteness. John is saying the Word possesses the nature of God.

2. The NWT is inconsistent. The same Greek construction (theos without the article) appears in John 1:6, 12, 13, and 18, where the NWT translates it simply as "God," not "a god." Why the inconsistency only when theos refers to Jesus?

3. "A god" creates theological problems. If Jesus is "a god" distinct from Jehovah, this introduces polytheism—multiple gods. Yet Isaiah 43:10 declares, "Before me no god was formed, nor shall there be any after me." How can Jesus be "a god" if no other gods exist?

4. Context confirms deity. John 1:3 says "all things were made through him, and without him was not any thing made that was made." If everything that came into existence was made through the Word, the Word himself cannot have come into existence—he must be eternal Creator, not creature.

John 8:58 — "Before Abraham Was, I Am"

The Significance of "I Am"

Jesus uses the present tense "I am" (ego eimi) rather than the expected past tense "I was." This is grammatically unusual—and intentionally so. It echoes God's self-identification to Moses:

Jesus is claiming the divine name—identifying himself as the eternal "I AM" who spoke to Moses. The Jews understood this claim perfectly: "So they picked up stones to throw at him" (John 8:59). They recognized this as a claim to deity deserving death for blasphemy.

The NWT's "I Have Been"

The NWT renders ego eimi as "I have been," attempting to reduce this to a simple claim of pre-existence (existing before Abraham) rather than a claim to the divine name. However:

1. The Greek is present tense, not perfect. "I have been" would require a perfect tense verb (egenomen or similar). Jesus used the present tense deliberately.

2. The NWT is inconsistent again. In John 8:24 and 8:28, Jesus uses the same ego eimi construction, and the NWT translates it "I am he"—acknowledging the present tense. Why change it in verse 58?

3. The reaction confirms the claim. If Jesus merely claimed to be older than Abraham, why the murderous response? Pre-existence alone isn't blasphemous—angels pre-existed Abraham. The violent reaction shows the Jews understood a claim to deity.

Colossians 1:15-17 — "Firstborn of All Creation"

The Watchtower Argument

Witnesses focus on "firstborn of all creation," arguing this means Jesus was the first thing God created. The NWT reinforces this by inserting "[other]" four times: "by means of him all [other] things were created."

Understanding "Firstborn"

The Greek prōtotokos (firstborn) primarily denotes rank and preeminence, not chronological sequence. Consider biblical usage:

• Israel is called God's "firstborn" (Exodus 4:22)—though not the first nation created
• Ephraim is called "firstborn" (Jeremiah 31:9)—though Manasseh was born first (Genesis 41:51-52)
• David is called "firstborn" (Psalm 89:27)—though he was Jesse's youngest son

"Firstborn" indicates supreme rank and inheritance rights. Christ is "firstborn of all creation" because he holds the supreme position over all creation—not because he was created first.

The Context Proves the Point

The verses immediately following explain why Jesus is firstborn: "For by him all things were created... all things were created through him and for him. And he is before all things."

If Jesus created all things, he cannot be part of "all things." The Creator is necessarily distinct from creation. Paul's logic demands an uncreated Creator who ranks supreme over everything he made.

Philippians 2:5-11 — The Kenosis Passage

The Watchtower Interpretation

The NWT renders verse 6: "who, although he was existing in God's form, gave no consideration to a seizure, namely, that he should be equal to God."

This translation suggests Jesus never had equality with God and never even considered trying to grasp it—he knew his place as a lesser being.

What the Text Actually Says

1. "In the form of God" (en morphē theou). The word morphē refers to essential nature, not mere appearance. Being "in the form of God" means possessing the divine nature—just as being "in the form of a servant" (verse 7) means truly being a servant, not just appearing as one.

2. "Equality with God" (to einai isa theō). The construction assumes Jesus possessed equality with God. The question is not whether he had it, but what he did with it. He "did not count" this equality "a thing to be grasped" (or "exploited")—that is, he didn't cling to the privileges of deity but willingly set them aside.

3. "Emptied himself" (heauton ekenōsen). You cannot empty yourself of something you don't have. Jesus emptied himself of the prerogatives of deity (not the nature) to become human.

4. The climax confirms deity. Verses 9-11 describe every knee bowing and every tongue confessing Jesus as Lord—quoting Isaiah 45:23, where YHWH claims this worship exclusively for himself. Paul applies YHWH worship to Jesus.

Hebrews 1:8 — The Father Calls the Son "God"

The Critical Difference

The standard translation has the Father addressing the Son as "God"—a direct affirmation of Christ's deity. The NWT renders it "God is your throne," making God the subject rather than a vocative (direct address).

Why the Standard Translation Is Correct

1. The Greek favors the vocative. While the construction is grammatically ambiguous, the vocative reading ("O God") is the most natural understanding and is how the verse was understood by early Greek-speaking Christians.

2. "God is your throne" makes little sense. What does it mean for God to be someone's throne? Thrones represent authority—"your throne, O God" describes the eternal reign of one who is God. The alternative is awkward and unclear.

3. The context is about the Son's superiority. Hebrews 1 systematically demonstrates that the Son is greater than angels. Calling the Son "God" fits this argument perfectly; making God his throne doesn't obviously contribute to the point.

4. Psalm 45 supports the vocative. Hebrews quotes Psalm 45:6-7, a royal wedding psalm. In its original context, the king is addressed as "God"—and this psalm is now applied to Christ, the ultimate King.

John 20:28 — Thomas's Confession

The Significance of This Confession

After seeing the risen Christ, Thomas makes the most explicit confession of Jesus' deity in the Gospels: "My Lord and my God" (ho kyrios mou kai ho theos mou). Note:

1. Both nouns have the definite article. Thomas says "the Lord of me and the God of me"—not "a god" or "godlike," but "the God." This is the language used for Jehovah throughout the Greek Old Testament.

2. Thomas is speaking to Jesus. The text says Thomas "answered him" (apekrithē... autō). This isn't an exclamation to the Father; it's a direct address to Jesus.

3. Jesus accepts the confession. Far from correcting Thomas for blasphemy or misdirected worship, Jesus affirms his confession: "Have you believed because you have seen me? Blessed are those who have not seen and yet have believed" (verse 29).

Watchtower Responses

Some Witnesses suggest Thomas was simply exclaiming surprise—like saying "Oh my God!" today. But this is anachronistic and ignores that Thomas is directly addressing Jesus (answered him). Others suggest Thomas was addressing the Father while looking at Jesus—which contradicts the grammar and makes little sense in context.

Isaiah 9:6 — "Mighty God"

The Messianic Title "Mighty God"

This prophecy of the coming Messiah includes the title El Gibbor—"Mighty God." The same title appears in Isaiah 10:21, unambiguously referring to Jehovah: "A remnant will return, the remnant of Jacob, to the mighty God."

The Watchtower Response

Witnesses sometimes distinguish between "Mighty God" (El Gibbor) and "Almighty God" (El Shaddai), suggesting Jesus can be "mighty" without being "almighty." However:

1. El Gibbor is applied to Jehovah. Isaiah 10:21 uses this exact title for Jehovah. If the title can apply to Jehovah, its application to the Messiah identifies him with Jehovah.

2. The other titles are divine. "Everlasting Father" (Avi-Ad) and "Wonderful Counselor" are also divine attributes. The cumulative weight of these titles points to deity.

3. The passage describes a divine king. Isaiah prophesies one whose "government" will have no end, who will reign "forevermore." This eternal, unlimited reign befits God alone.

Revelation 1:17-18 — "The First and the Last"

The Exclusive Divine Title

"The first and the last" is a title Jehovah claims exclusively in Isaiah:

The phrase "besides me there is no god" makes this title uniquely divine—no other being can legitimately claim it. Yet Jesus claims this title for himself, adding "I died"—identifying himself as both YHWH and the crucified Messiah.

Revelation 22:13 reinforces this: "I am the Alpha and the Omega, the first and the last, the beginning and the end." The speaker is coming quickly (verse 12) and identifies himself as Jesus (verse 16).

John 5:18 — "Making Himself Equal with God"

The Jews Understood His Claim

Jesus called God "his own Father" (patera idion)—a unique relationship distinct from how others might call God "Father." The Jews understood this as a claim to deity: he was "making himself equal with God."

Significantly, Jesus doesn't deny this interpretation. Instead, he elaborates on his relationship with the Father throughout the rest of John 5, describing how he does what the Father does (verse 19), gives life as the Father does (verse 21), and receives equal honor with the Father (verse 23).

John 10:30-33 — "I and the Father Are One"

The Watchtower Interpretation

Witnesses argue that "one" (hen) is neuter, not masculine, indicating unity of purpose rather than identity of nature. Jesus and the Father are "one" in the same way believers are "one" (John 17:21-22).

Why This Falls Short

1. The Jews understood a claim to deity. Their response—stoning for blasphemy—shows they heard a claim to be God, not merely a claim of agreement with God. Jesus' response doesn't correct this understanding.

2. The context involves divine prerogatives. Jesus had just claimed to give eternal life and to hold his sheep securely so that no one can snatch them (verses 28-29). These are divine prerogatives that explain why "I and the Father are one" sounded like a claim to deity.

3. "One" can indicate nature. While believers can be "one" in purpose with God, Jesus claims something more—a unity that involves sharing the Father's power over life and death. The Jews recognized this claim went beyond mere agreement.

Conclusion: The Cumulative Case

No single verse should bear the entire weight of the case for Christ's deity. Rather, the cumulative evidence is overwhelming: explicit statements calling Jesus God, Old Testament YHWH titles applied to him, divine attributes and prerogatives exercised by him, and worship rightly received by him.

When engaging Witnesses, avoid getting trapped in endless debates over single verses. Instead, present the full picture: the Word was God, the Son is called God by the Father, Thomas called Jesus "my God," Jesus claimed the divine "I AM," he receives worship due to God alone, and Old Testament passages about YHWH are applied directly to him.

The "whole fullness of deity"—not a partial divinity, not a lesser godhood, but the complete divine nature—dwells in Christ. This is the consistent witness of Scripture, and it calls us to bow with Thomas and confess: "My Lord and my God."