by Kevin Cauley

In the English language we have two articles, one definite ("the") and one indefinite ("a"). We use these articles to distinguish between definite and indefinite nouns/substantives. For example: "If you are thirsty, you may go to a water fountain, but if you want bottled water you need to go to the cooler." Any water fountain will get you water, but only the cooler will get you bottled water. The indefinite article tells us that of the noun specified, any will do. The definite article tells us that of the noun specified a particular one is under consideration.

The Greek language has a definite article, but it does not have an indefinite article. This tells us a few things. First, if the definite article is not present, then the indefinite article should not be assumed unless the context indicates such because two other possibilities exist, namely, 1) that there may be no article on the noun or 2) there may be an implied definite article. Second, when the definite article is present, it is present for a reason. One of these reasons provides a very fascinating proof for the deity of Christ.

In the Greek language, there is a certain idiom where two nouns (or substantives) joined together by the conjunction KAI and preceded by the definite article, refer to the same thing. In this construction, the nouns/substantives act, more or less, adjectivally to describe what is under consideration. For example, in Hebrews 3:1, we read, "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus" (KJV). It should be obvious that these two nouns ("apostle" and "high priest") adjectivally refer to one person, namely, Christ Jesus. It can be said, therefore, that Jesus is both the Apostle of our profession and the High Priest of our profession.

Understanding that point, we note several New Testament Greek passages that utilize this construction. First and foremost, 2 Peter 1:1: "Simon Peter, a bond-servant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ" (NASB). In the Greek language the underlined expression is: TOU QEOU hHMON KAI SWTHROS IHSOU XRISTOU, literally "the God of us and Savior, Jesus Christ." Notice the underlined definite article (TOU) and conjunction (KAI). This passage clearly demonstrates that Jesus is both "God" and "Savior."

Another passage is 2 Thessalonians 1:12, "so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ" (NASB). The translators do not handle this passage correctly. They put the definite article before "Lord" when it is not there in the Greek. The Greek is: TOU QEOU hHMWN KAI KURIOU IESOU XRISTOU, literally, "of the God of us and Lord, Jesus Christ." Again, we may conclude from the Greek that Jesus Christ is both "God" and "Lord" due to this construction.

One more passage is Titus 2:13: "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus" (NASB). The Greek is: TOU MEGALOU QEOU KAI SWTEROS hHMWN XRISTOU IESOU, literally, "of the Great God and Savior of us, Christ Jesus." In this passage Jesus is identified as both the "Great God" and "Savior."

Robertson, in his Grammar, identifies Ephesians 5:5 as another such example that proves that Jesus was considered by the writers of the New Testament to be God. This Greek idiom is in accord with the ancient usage of Greek in classical times, as well, and is thoroughly documented. Obviously the idiom is not limited to merely passages that speak regarding Christ, but when it is used in such a way, it is a powerful affirmation that Jesus is indeed divine, being Christ, Lord, Savior and our Great God.