[firstchapter:Introduction] [chapters:300,right]

When we consider the special names and titles used of Jesus in relationship to his being and ministry, we cannot but help understand that we are talking about the very God. Jesus is the God who has always existed through all of eternity past, the present, and will exist for all of eternity future.

Divine Names

The first line of proof of the absolute Deity of our Lord Jesus is that many names and titles clearly implying Deity are used of Jesus Christ in the Bible, some of them over and over again, the total number of passages reaching far into the hundreds. Of course, I can only give you a few illustrations at this time. Turn with me first of all to Revelation 1:17, “And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last.” The text shows clearly that our Lord Jesus was the speaker, and here our Lord Jesus distinctly calls Himself “The First and the Last.” Now this, beyond a question, is a Divine name, for in Isaiah 44:6 we read, “Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.” In Revelation 22:12,13, our Lord Jesus says that He is the Alpha and Omega. His words are, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last.” Now in this same book in the first chapter and the eighth verse the Lord God declared that He is the Alpha and the Omega. His words are, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” In I Corinthians 2:8, the apostle Paul speaks of our crucified Lord Jesus as “The Lord of glory.” His exact words are, “Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.” There can be no question that “The Lord of glory” is Jehovah God, for we read in Psalm 24:8-10, “Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.” And we are told in the passage already referred to that our crucified Lord Jesus was the King of glory; therefore, He must be Jehovah.

In John 20:28 Thomas addressed the Lord Jesus as his Lord and his God: “And Thomas answered and said unto him, My Lord and my God.” Unitarians have endeavored to get around the force of this utterance made by Thomas by saying that Thomas was excited and that he was not addressing the Lord Jesus, but was saying “my Lord and my God” as an ejaculation of astonishment, just the way that profane people sometimes use these exclamations today. But this interpretation is impossible and shows to what desperate straits the Unitarians are driven, for Jesus Himself commended Thomas for seeing it and saying it. Our Lord Jesus’ words immediately following those of Thomas are, “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (John 20:29).

In Titus 2:13 our Lord Jesus is spoken of as our “great God and our Saviour Jesus Christ.” In Romans 9:5 Paul tells us that “Christ came, who is over all, God blessed forever.” The Unitarians have made desperate efforts to overcome the force of these words, but the only fair translation and interpretation of these words are found in our Authorized Version. There can be no honest doubt to one who goes to the Bible to find out what it actually teaches, and not to read his own thought into it, that Jesus is spoken of by various names and titles that beyond a question imply deity, and that He in so many words is called God. In Hebrews 1:8 it is said in so many words, of the Son, “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” If we should go no further it is evidently the clear and often repeated teaching of the Bible that Jesus is really God.The Deity of Jesus Christ by R. A. Torrey

[chapter:The Messiah-Christ is God] [chapters:300,right]

Rom 9:5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

“God blessed for ever” is a phrase that grammatically modifies Christ. Christ, the Messiah, is God blessed for ever. Who is the Messiah? God the Father or Jesus?

[chapter:The Word (Logos) is God] [chapters:300,right]

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

The affirmations of this verse is very important. His existence as “the Word of God” is related to his being God incarnate (compare with John 1:1418). Language exists to communicate meaning, and Jesus is the Word, or a Message, in the sense that he is the communication of God to humanity. It is very important to understand his being as a communication, a Word. This communication from God to mankind is a communication of what and who God is. Because of this point, it is a demand upon “the Word of God” to be completely and fully God. This we find in Col 2:9 which says that the “in him dwelleth all the fullness of the Godhead bodily.”

[ISBE] Word wûrd: The commonest term in the Old Testament for “word” is דבר, dābhār (also “matter” “thing”); in the New Testament λόγος, lógos (“reason,” “discourse,” “speech”); but also frequently ῥῆμα, rhḗma. Rhēma is a “word” in itself considered; logos is a spoken word, with reference generally to that which is in the speaker’s mind. Some of the chief applications of the terms may thus be exhibited:

(1) We have the word of Yahweh (or God; see below) (a) as the revelation to the patriarch, prophet, or inspired person (Gen 15:1Exo 20:1Num 22:38, etc.); (b) as spoken forth by the prophet (Exo 4:30Exo 34:12Ki 7:1Isa 1:10, etc.).

(2) The word is often a commandment, sometimes equivalent to “the Law” (Exo 32:28Num 20:24Deut 6:6Psa 105:8Psa 119:11Psa 119:17Isa 66:2, etc.).

(3) As a promise and ground of hope (Psa 119:25Psa 119:28Psa 119:38, etc.; Psa 130:5, etc.).

(4) As creative, upholding, and preserving (Psa 33:6; compare Gen 1:3 ffPsa 147:15Psa 147:18Heb 1:3Heb 11:32Pe 3:52Pe 3:7).

(5) As personified (in Apocrypha, The Wisdom of Solomon 18:15Ecclesiasticus 1:5, the Revised Version margin “omitted by the best authorities”).

(6) As personal (John 1:1). Logos in Philo and Greek-Jewish philosophy meant both reason or thought and its utterance, “the whole contents of the divine world of thought resting in the Noús of God, synonymous with the inner life of God Himself and corresponding to the logos endiáthetos of the human soul; on the other hand, it is the externalizing of this as revelation corresponding to the logos prophorikós in which man’s thought finds expression (Schultz). Compare also the references to Creation by “the word of God” and its personifications; see LOGOS; incarnated in Jesus Christ (John 1:141Jo 1:11Jo 1:2Rev 19:13, “His name is called, The Word of God,” Ho Lógos toú Theoú). See PERSON OF CHRIST.

(7) Cannot be broken, endureth forever (2Ki 10:10Psa 119:89Isa 40:8, etc.).

(8) A designation of the gospel of Christ: sometimes simply “the word”; with Jesus “the word of the Kingdom” (Mat 13:19Mark 2:2Acts 4:4Acts 4:29Acts 4:31, etc.). In John’s Gospel Jesus frequently speaks of His “word” and “works” as containing the divine revelation and requirements made through Him, which men are asked to believe in, cherish and obey (John 5:24John 6:63John 6:68, etc.); “the words of God” (John 3:34John 8:47;John 14:10John 17:8John 17:14, etc.); His “word” (logos and rhēma) is to be distinguished from laliá, speech (compare Mat 26:73; Mar 14:70), translated “saying,” John 4:42 (John 4:41, “Many more believed because of his own word” (logos); John 4:42, “not because of thy saying” (lalia), the Revised Version (British and American) “speaking”); in the only other occurrence of lalia in this Gospel (John 8:43) Jesus uses it to distinguish the outward expression from the inner meaning, “Why do ye not understand my speech?” (lalia), “Even because ye cannot hear my word” (logos).

(9) “Words” are distinguished from “power” (1Co 4:201Th 1:5); are contrasted with “deed” (Mal 2:171Co 4:201Jo 3:18).

(10) Paul refers to “unspeakable words” (árrhēta rhḗmata) which he heard in Paradise (2Co 12:4), and to “words (logoi)…which the Spirit teacheth” (1Co 2:13).

For “word” the Revised Version (British and American) has “commandment” (Num 4:45, etc.); for “words,” “things” (John 7:9John 8:30John 9:22John 9:40John 17:1), “sayings” (John 10:21John 12:47John 12:48); for “enticing words,” “persuasiveness of speech” (Col 2:4); conversely, “word” for “commandment” (Num 24:13Num 27:14Jos 8:8, etc.), with numerous other changes. [ISBE]

Bishop Lightfoot in his commentary on Colossians says

As the idea of the Logos underlies the whole of this passage, though the term itself does not appear, a few words explanatory of this term will be necessary by way of preface. The word logos then, denoting both “reason” and “speech,” was a philosophical term adopted by Alexandrian Judaism before St. Paul wrote, to express the manifestation of the Unseen God, the Absolute Being, in the creation and government of the World. It included all modes by which God makes Himself known to man. As His reason, it denoted His purpose or design; as His speech, it implied His revelation. Whether this logos was conceived merely as the divine energy personified, or whether the conception took a more concrete form, I need not stop now to enquire; but I hope to give a fuller account of the matter in a later volume. It is sufficient for the understanding of what follows to say that Christian teachers, when they adopted this term, exalted and fixed its meaning by attaching to it two precise and definite ideas: (1) “The Word is a Divine Person,” o logos hn pros ton theon kai theon hn o logos; and (2) “The Word became incarnate in Jesus Christ,” o logos sarx egeneto. It is obvious that these two propositions must have altered materially the significance of all the subordinate terms connected with the idea of the logos; and that therefore their use in Alexandrian writers, such as Philo, cannot be taken to define, though it may be brought toillustrate, their meaning in St. Paul and St. John. With these cautions the Alexandrian phraseology, as a providential preparation for the teaching of the Gospel, will afford important aid in the understanding of the Apostolic writings. – 8th ed. pp141-142.

See also 32.03.06.01 Jesus eternally exists with God, John 1:1

[chapter:The Only Begotten Jn 1:14, 18] [chapters:300,right]

R. Govett in his Exposition of the Gospel of St. John says

This glory was of “the Only-begotten from the Father.” These words, then, refute the ideas of some of “the men of intelligence,” that there were many like emanations proceeding from God. No! He is the Only begotten. He is related to the Father, as an only son is to an earthly father. He is “begotten, not made,” partaker in full of His Father’s Godhead. “But if so, do you not introduce another difficulty? If He is the begotten Son of God, proceeding from the Father, do you not imply, that He is not eternal, but had a beginning, after the Father?” At this point two errors may seek to enter, “Jesus Christ is God; therefore not a Son of God.” Then arises Tritheism, or the doctrine of three Gods. Or, “Jesus Christ is Son –therefore He is not God.” Then Arianism comes in. We testify on the contrary, then, with Scripture, that Jesus Christ is the Eternal Son of God, and is God. “Eternal decrees” contains as great a difficult as “Eternal Son.” Eternity introduces difficulties beyond our plumb-line. Jesus is “the Only-begotten” in relation to the many figurative “sons of God.” Angels are sons of God by creation; but in the sense in which Christ is so, they are not sons at all. He stands alone. In another sense those begotten anew of the Spirit become adopted Sons of God. But they begin to be so, after having become men. Christ was Son from all eternity. Still further, to set the matter clearly, the Spirit of God adds– “Only-begotten from the Father,” as distinct from Him eternally, and sent forth from the Father. Jesus uses this phrase in reference to Himself (John 3:16-18). The word is then to be taken in the loftiest sense of which it is capable; for the giving of Jesus Christ is alleged to be the very greatest gift which is possible. The higher the person of Christ, the greater the glory of God in the gift of His Son. I, 23-24.

W.R. Dronsfield (Brethren)

Let us not lessen the force of the word “Only Begotten” by saying that it might just be translated “Only” or that it means simply unique or uniquely precious. It means far more than that. It means that He is the only Son according to the Divine Essence. To justify this lessening of the force of the word “Only Begotten”, the case of Isaac is put forward who is called Abraham’s only begotten son although there were other sons. However, in God’s eyes, Isaac was the only son. Abraham said, “O that Ishmael might live before Thee!” but Ishmael was not recognised by God, the covenant was not to be with him (Genesis 17: 18-19). On the other hand it has been stated, that because of the Septuagint use of the word “only begotten” for the Hebrew “only one” (jachid), that “only” is all that is meant by it. But the Septuagint is often an inaccurate translation and certainly cannot be cited as a greater authority than the New Testament itself. Those who have come to the defence of Eternal Sonship by denying that the real meaning of the Greek word monogenes is “only begotten”, have actually obscured the issue.

But what then are we to say about all the other sons? Are there not many sons brought to glory? (Hebrews 2: 10). Are we not sons? (Galatians 4: 6). Are we not begotten of God? (1 John 5: 118). Are not the angels called sons of God? (Job 1: 6/38: 7).

It is true that we are brought into sonship by the grace of God. We have been begotten of God as regards the new nature, when we were born again by the Word and the Spirit. This is the divine nature (1 Peter 1: 4). It is the nature of God morally — God’s true nature from the moral standpoint, but it is not sonship according to essence. That is, we do not partake of Deity and thus become omnipotent, omniscient and omnipresent, etc. Only the Son has Sonship according to essence. From the moral aspect He is the Firstborn among many brethren, but from the point of view of Divine Essence He is the Only Begotten with no brethren.  Dronsfield, W.R.  – Eternal Son of the Father, Chapter 2

[chapter:The “spitting image” of God] [chapters:300,right]

Image is not just a likeness, but refers to a prototype, and the image is revealed reality of that prototype.

Dean Alford says

… the image of the invisible God (the adjunct invisible is of the utmost weight to the understanding of the expression. The same fact being the foundation of the whole as in Phil 2:6ff, that the Son subsisted in the form of God, that side of the fact is brought out here, which points to His being the visible manifestation of that in God which is invisible: the word of the eternal silence, the shining forth of the glory which no creature can bear, the expressed mark of that Person which is incommunicably God’s; in one word, the declarer of the Father, whom none hath seen. So that while the epithet invisible includes in it not only the invisibility, but the incommunicability of God, the term image also must not be restricted to Christ corporeally visible in the Incarnation, but understood of Him as the manifestation of God in His whole Person and work– pre-existent and incarnate. It is obvious, that in this expression, the Apostle approaches very near to the Alexandrian doctrine of the Logos or Word: how near, may be seen by an extract from Philo: “As they who cannot look upon the sun, behold the sunshine opposite to him as himself, and the changing phases of the moon as being Himself.” St Paul is, in fact, as St. John afterwards did, adopting the language of that lore as far as it represented divine truth, and rescuing it from being used in the service of error.– New Testament for English Readers, New Ed. II, 446.

The Exact Image (Heb 1:3) (xarakthr) Greek

The Greek word for “Exact Image” in Hebrews 1:3 is xarakthr, or in English letter substitution, “charakter”.

M.R. Vincent states

“Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character” (Word Studies in the New Testament IV, 383).

[chapter:The First Begotten or Firstborn of God (prototokos)] [chapters:300,right]

Col 1:15 Who is the image of the invisible God, the firstborn of every creature:

Sperry Chafer says of this term…

This title –sometimes translated First-born— indicates that Christ is First-Born, the elder in relation to all creation; not the first created thing, but the antecedent to all things as well as the cause of them (cf. Col 1:16). Of this title Dr. John F. Walvoord writes, “This term is used twice in the New Testament without referring to Christ (Heb 11:2812:23), and seven times as His title. An examination of these references will reveal a threefold use: (a) Before all creation (Rom 8:29Col 1:15). As the ‘firstborn of every creature’ (Col 1:15), the title is obviously used of Christ as existing before all creation, hence, eternally self-existent. (b) Firstborn of Mary (Mat 1:25Luke 2:7Heb 1:6). Here the reference is plainly to the fact that Christ was the first child born to Mary, a usage in contrast to that speaking of His eternal sonship. The term is used, then, of His preincarnate Person, and also of His incarnate Person. (c) Firstborn by Resurrection (Col 1:18Rev 1:5). The meaning here is that Christ is the first to be raised from the dead in resurrection life, hence, ‘the firstborn from the dead’ (Col 1:18). In relation to the eternity of Christ, this title is another proof that Christ is the self-existent, uncreated God spoken of in Romans 9:29Colossians 1:15; and that in view of His eternal Person, He also has the honor of being the first to be raised from the dead in resurrection life” (Outline of Christology, unpublished ms., pp 5-6). Lewis Sperry Chafer, Systematic Theology, Vol 5, pages 11-12.

[chapter:The Primary Designation, “God”] [chapters:300,right]

The term “God” is in a very few occasions used of an inferior deity, but in the vast majority of its uses it usually refers to the very God, Deity. When this title is applied to Jesus Christ, it cannot possibly be referring to Christ as an inferior god because whenever the Bible uses this term of an inferior God, it is always a counter to the True Very God, and refers to a false god which is condemned. Something men make “a god” who the True God refuses to acknowledge or give validity to as God and worthy of worship and honor. Yet in the case of Jesus Christ, this is exactly the opposite. In Heb 1:6-8 we find God the Father demanding the angels of heaven to worship the Son.

Part of the idea of the true and very God is that this God is all powerful, has always existed, and is worthy of worship and honor. All of these qualities we see given or conceded to Christ. The OT uses the concept of the true and very God as a plurality within a unity. See 30.03 The Trinity. From the plural of God (Elohim) in Genesis 1, “Let us make man in our own image” to Proverbs 8 of Wisdom being eternal, and being beside God from eternity past, to the Word of John 1 being God, and being with God, we find this anomaly to our thinking that it is impossible for God to be one, and yet He is more than one.

Lewis Sperry Chafer says…

The use of this designation (God) for Christ begins in the Old Testament and continues throughout the New. Abundant evidence may be cited which makes Isa 40:3 turn out to be an anticipation of Christ’s first-advent ministry as heralded by John. The passage reads, “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.” In this Scripture the Holy Spirit asserts that the Messiah, or Christ, is both Jehovah and Elohim. In the same manner the same prophet by inspiration writes of Christ: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.” (Isa 9:6-7). Christ alone is the member of the Godhead of whom it could be said that He would be born and that He would sit on David’s throne. So, also, Isaiah declares the coming One to be Immanuel and identifies Him as One who would be born of a virgin (Isa 7:14). Matthew interprets the name Immanuelas being “God with us” (Mat 1:23). The significance of this title is more than that God is present with His people; it is that, by the incarnation, God has become one of the human family. Luke reports the angel as saying of Christ that John would turn many to the Lord their God (Luke 1:16); and this is to turn them to Messiah. Thus, also, over against all the revelation relative to Christ’s humanity which the New Testament sets forth is the disclosure in the same Testament of the truth of His absolute Deity, made by the repeated application to Him of the name God. As seen above, the Apostle John, when introducing Christ as the subject of his Gospel, states that the Logos is God, and at once adds that it is this same Logos (who is God) who created all things. When Thomas beheld the Savior’s wounds he said, “My Lord and my God” (John 20:28). Such an utterance, were it untrue, would be idolatry and reprehensible sin; yet Christ did not reprove Thomas, but rather states that, by so much, Thomas has come to believe that which is true of Him. As certainly as it is Christ who is come again, so certainly He bears the title of Great God and our Savior (Titus 2:13). It was God who shed his blood to purchase the Church (cf Acts 20:28). WhenPsalm 45:6 is quoted in Hebrews– clearly referring to Christ– the message states, “Thy throne, O God, is for ever and ever.” It is thus in the most express terms that Christ is said to be God, and reason asserts that, if He be God, He existed from all eternity. He is the “True God,” the “God Blessed for ever,” and “God who is over all.” Lewis Sperry Chafer, Systematic Theology, Vol 5, pages 12-13

[chapter:Emmanuel, “God with us”] [chapters:300,right]

Mat 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

The most straightforward proof of Jesus’ Deity is the simple fact that Holy Scripture refers to Jesus’ coming to earth with this concept, “God with us”.

1Ti 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

This early primitive Christian saying or song directly attributes God manifest in the flesh to Jesus.

Zec 12:6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.
Zec 12:7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah.
Zec 12:8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.
Zec 12:9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
Zec 12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
Zec 12:11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.

This passage obviously speaks of God in verses 7-8. God (Jehovah) is speaking in the passage, and in verse 10, God comments that “they shall look upon me whom they have pierced”.

Rev 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Rev 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
Rev 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

First notice that it is Jesus who is doing the greeting here. The comment in verse 6 is that Jesus has made us kings and priests “unto God and his Father”. The phrase “God and his Father” is clearly a reference to Jesus and God the Father. But the reference to Jesus is given as “God”.

[chapter:The Good Shepherd] [chapters:300,right]

One of the key identifications of Jesus is in John 10, when he identifies himself as the Good Shepherd.

Joh 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep.
Joh 10:12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
Joh 10:13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
Joh 10:14 I am the good shepherd, and know my sheep, and am known of mine.
Matthew 25:31-32 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

But this concept is clearly linked to Jehovah God in the Old Testament.

Psa 23:1 The LORD is my shepherd; I shall not want.
Psa 80:1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
Psa 80:2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
Psa 80:3 Turn us again, O God, and cause thy face to shine; and we shall be saved.
Psa 80:4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

Ezekiel 34:11 For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out.
Eze 34:12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

[chapter:Jesus is the LORD (Jehovah), the eternal “I AM”] [chapters:300,right]

Exo 3:13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
Exo 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
Exo 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

One of the key links in distinguishing between who is God, and who is somebody else other than God is the terms used for God. In this consideration there are two very important names of God that identify “the very God of very God”. This is the great “I AM” (Exo 3:14), and the LORD (Jehovah – in the KJV this, LORD-Jehovah, is different from Adonai which is lowercase after the “L”, Lord). It should be understood that “Jehovah” is the consonants of the Hebrew word JHWH which has lost the vowel pointing, and its basic meaning is also lost. Some Hebrew scholars indicate that the word JHWH comes from the verb of being, “I AM”.

Therefore any Bible student will quickly identify a claim to be the “I AM” or to be Jehovah Lord as being a claim to Deity.

Psa 110:1 <A Psalm of David.> The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Mat 22:41 While the Pharisees were gathered together, Jesus asked them,
Mat 22:42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
Mat 22:43 He saith unto them, How then doth David in spirit call him Lord, saying,
Mat 22:44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
John 8:58 Jesus said to them, Most assuredly, I say to you, before Abraham was, I AM.

Jesus used Psa 110:1 to refer to himself, when in the OT this verse clearly refers to Jehovah.

For more links between Jehovah and Jesus, see Jehovah, the Lord God, is the Creator; where the links between Jehovah as Creator, and Jesus as Creator are established.

[chapter:The Lord of Lords] [chapters:300,right]

Deuteronomy 10:17 For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe.
Psalms 136:1-4 O give thanks unto the LORD; for he is good: for his mercy endureth for ever. 2 O give thanks unto the God of gods: for his mercy endureth for ever. 3 O give thanks to the Lord of lords: for his mercy endureth for ever. 4 To him who alone doeth great wonders: for his mercy endureth for ever.

Revelation 17:14 “These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.

[chapter:The Holy One] [chapters:300,right]

The term “Holy One” does not specifically refer to the Holy Spirit, but to the one whom God has made holy, or separate from the commonness of Creation.

Psalms 89:18 For the LORD is our defence; and the Holy One of Israel is our king.
Isa 17:7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
Isaiah 48:17 Thus says the LORD, your Redeemer, The Holy One of Israel: “I am the LORD your God, Who teaches you to profit, Who leads you by the way you should go.
Isaiah 43:15 I am the LORD, your Holy One, the creator of Israel, your King.
Isaiah 10:20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
Isaiah 17:7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
Isaiah 29:19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.

Mark 1:24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
Acts 2:27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
Acts 3:14-15 “But you denied the Holy One and the Just, and asked for a murderer to be granted to you, 15 “and killed the Prince of life, whom God raised from the dead, of which we are witnesses.

[chapter:The Husband] [chapters:300,right]

GodJeremiah 3:14

 Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 
Jeremiah 3:20

 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. 
Jeremiah 31:32

 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 
Isaiah 54:5

 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.Jesus  

Romans 7:4

 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 
2 Corinthians 11:2

 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. Ephesians 5:22-33

Revelation 21:9

And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife.[chapter:The Rock] [chapters:300,right]

GodDeuteronomy 32:3-4

 Because I will publish the name of the LORD: ascribe ye greatness unto our God. 4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. 
1 Samuel 2:2

 There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God. 
2 Samuel 22:2

 And he said, The LORD is my rock, and my fortress, and my deliverer; 
2 Samuel 22:32

 For who is God, save the LORD? and who is a rock, save our God? 
Psalms 28:1

 A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. 
Psalms 42:9

 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy? 
Psalms 62:1-2

 To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him cometh my salvation. 2 He only is my rock and my salvation; he is my defence; I shall not be greatly moved. 
Psalms 62:6-7

 He only is my rock and my salvation: he is my defence; I shall not be moved. 7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.Jesus

Matthew 16:18

 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 
Romans 9:33

 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 
1 Corinthians 10:4

 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.[chapter:The True God] [chapters:300,right]

GodJeremiah 10:10

 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. 
John 17:3

 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.Jesus

1 John 5:20

 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.[chapter:Jesus God is Lord of All] [chapters:300,right]

“Jehovah” is the OT personal name for God. The word Adonai and Elohim are also other words generally identified with the one and only True God. All of these words are translated in the New Testament by the Greek word kurios, Lord.

Joh 12:37 But though he had done so many miracles before them, yet they believed not on him:
Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
Joh 12:39 Therefore they could not believe, because that Esaias said again,
Joh 12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
Joh 12:41 These things said Esaias, when he saw his glory, and spake of him.

Isa 6:1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
Isa 6:2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
Isa 6:3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
Isa 6:4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Isa 6:5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
Isa 6:9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
Isa 6:10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.