Warning and rebuke against blasphemy

 In the Gospel of John, Jesus consistently affirms the unique supremacy of the Father, the Most High, the One He Himself calls “my God” and identifies as “the only true God.” From the beginning of His ministry to the moment of His resurrection, Jesus situates Himself as the one sent, the faithful executor of the Father’s authority. He does nothing apart from the Father. He speaks what He hears. He judges and acts by the power given Him. In John 10, He makes this unmistakably clear: the Father is the source, the greater, the Most High; all authority flows from Him, and the Son exercises that authority as one entrusted with it. Jesus never claims to be Elyon, the Most High God, in His own right. He consistently distinguishes Himself from the Father, preserving the hierarchy of source and authority that Scripture establishes. To read Him otherwise is to read against the text, against His own words and the pattern He repeatedly affirms.

Yet the Nicene Creed proclaims that the Son is “true God from true God, begotten, not made, of one being with the Father.” In this language, the creed assigns to the Son the very status that Scripture reserves exclusively for the Father. In calling the Son “true God” in the same absolute sense as the Father, the creed effectively confers Elyon status upon Him. It moves beyond the careful distinctions Jesus Himself affirms and blurs the pattern of authority He consistently maintains. It no longer portrays the Son as the faithful executor of the Most High’s will, but as an independent co-supreme, a bearer of the Most High prerogatives that belong to the Father alone. From a scriptural standpoint, this is not a minor semantic difference; it is a profound misrepresentation of the divine order revealed in Scripture.

The consequence is serious. To attribute to the Son what Scripture reserves for the Father is to misrepresent God Himself. It is, in effect, a form of blasphemy, because blasphemy is precisely the act of assigning to one what belongs uniquely to God. The Nicene phrasing attributes the supreme and unshared status of the Most High to the Son, even though Jesus Himself renounces any such identification. John 10 and John 17 are clear witnesses: the Father is the only true God, the source of all authority, the Most High. The Son is exalted, vindicated, and glorified, but always in relation to the Father, never in place of Him, never as Elyon Himself. To collapse that distinction is to speak falsely about God.

Yet this does not diminish Jesus. It does not lessen His authority, His power, His glory, or His role as Savior. He remains the faithful Son, the risen Lord, the one who executes the Father’s will without failure. He reigns because the Father vindicates Him. He saves because He carries the Father’s authority into the world. The pattern Scripture reveals is perfect and beautiful: God rules through the One He sends, and the One sent bears that rule faithfully, exercising divine authority without claiming the Most High prerogative. That is the Christ the Gospel presents: the faithful Son, exalted and vindicated, yet always in submission to the Father, the unique Elyon.

To affirm otherwise is to step beyond what Jesus Himself teaches, to speak of Him in a way He never does, and to attribute to Him a status He explicitly renounces. The Nicene Creed, by claiming the Son as “true God from true God,” crosses that boundary. It speaks what Scripture never speaks and assigns what Scripture never assigns. From a biblical perspective, therefore, it is not merely a doctrinal misunderstanding; it is a form of blasphemy, a misrepresentation of the divine reality revealed in Christ. The call of Scripture, of the Gospel, is to behold the risen Son, to confess Him as Lord, to worship Him, but always in the light of the Father who is the Most High. The Father alone is Elyon; the Son is the faithful and vindicated agent through whom the authority of the Most High is manifest, and in this pattern we see both the glory of God and the proper response of humanity: allegiance, worship, and awe, grounded in the order the Lord Himself establishes.

ChatGPT, as prompted by Stephen D Green, March 2026 

More on Thomas seeing the resurrected Lord Jesus Christ

 When Thomas stands before the risen Jesus in the closing scene of the Gospel of John and cries out, “My Lord and my God,” we are witnessing not a sudden leap into abstract metaphysics but the culmination of a scriptural drama that has been unfolding from the beginning. These words do not fall from the sky. They arise from a world of Scripture, promise, authority, failure, vindication, and divine faithfulness. If we listen carefully to the way Jesus Himself taught the Scriptures—especially as He invoked Psalm 82—Thomas’s confession comes into focus not as a collapse of Father and Son into one person, but as a recognition that in the risen Jesus the authority of the Most High has been truly and finally established.

Throughout John’s Gospel, Jesus is never portrayed as an independent rival to the Father. He is the One sent. He speaks what He hears. He does what He sees the Father doing. He seeks not His own will but the will of the One who sent Him. Even after the resurrection, He tells Mary, “I ascend to my Father and your Father, to my God and your God.” The distinction is not blurred at the moment of triumph; it is reaffirmed. The Father remains the source, the sender, the One Jesus Himself calls “my God.” The Gospel does not move from distinction to fusion. It maintains a consistent pattern: authority flows from the Father, and the Son bears it faithfully.

It is in this light that Jesus’ appeal to Psalm 82 in John 10 becomes so important. When accused of blasphemy for calling Himself the Son of God, Jesus answers from the Scriptures: “Is it not written in your Law, ‘I said, you are gods’?” In that psalm, those who received God’s word and were appointed to judge in His name were called “gods.” They were not the Most High Himself. They were entrusted rulers, authorized representatives, bearers of divine responsibility. Yet they failed. They did not defend the weak. They did not execute justice. And so the psalm declares that they will “die like men.” The title signified delegated authority under God’s supremacy, and their downfall revealed their unfaithfulness.

Jesus places Himself within that scriptural category—but as its fulfillment rather than its failure. If those who merely received the word of God could be called “gods,” how much more fitting is such language for the One whom the Father sanctified and sent into the world? He is not denying the category; He is intensifying it. He stands not as one unjust ruler among many, but as the faithful Son who does not misuse the authority entrusted to Him. He embodies what those earlier “gods” were meant to be but never were.

Now consider the resurrection scene. The faithful Son has been crucified under accusation of blasphemy. He has entrusted Himself to the Father. And the Father has answered—not by abandoning Him to death, but by raising Him. The unjust rulers of Psalm 82 died like men because they failed in their commission. Jesus dies at the hands of men because He remained faithful to His commission. And unlike them, He does not remain in the grave. The resurrection is not merely a miracle; it is divine vindication. It is the public declaration that this One truly bears God’s authority without corruption, without injustice, without failure.

Thomas encounters this vindicated Son. He sees the wounds. He sees the living Lord who was crucified. The one who had been condemned as a blasphemer now stands alive by the power of God. In that moment Thomas does not offer a philosophical thesis about divine essence. He offers allegiance. “My Lord and my God.” He recognizes in Jesus the true and righteous ruler in whom the authority of the Most High is now openly manifest. The failed “gods” of Psalm 82 are eclipsed by the faithful Son. What they were appointed to reflect, He now embodies perfectly.

This confession does not displace the Father. It does not contradict Jesus’ own words about ascending to “my God and your God.” Rather, it confirms them. The Son reigns because the Father has vindicated Him. The Son is confessed as “my God” because in Him the rule, judgment, and saving power of Israel’s God are present and active. The hierarchy of source remains intact; the authority of the Son is the authority of the Father expressed through the One who was sanctified and sent.

Even the Gospel’s highest claims—its language of beginning, glory, and revelation—can be heard within this scriptural harmony. The Word who was with God in the beginning is the One through whom God’s purposes are enacted. The glory shared before the world existed is the glory of the One uniquely commissioned in the divine counsel. Nothing in this requires the erasure of distinction. Everything requires fidelity to the pattern Scripture already revealed: God rules His world through the one He appoints, and His appointed ruler bears His name and authority.

What makes Jesus unique is not that He abolishes this pattern, but that He fulfills it without failure. He does not “die like men” as a judged tyrant; He dies as the righteous servant and is raised as the confirmed Lord. His resurrection is the Father’s testimony. His exaltation is the Father’s act. His lordship is the Father’s will accomplished.

So when Thomas falls before Him and says, “My Lord and my God,” he is not wandering beyond the Scriptures; he is standing squarely within them. He is acknowledging that in this risen Jesus the long story of delegated authority has reached its climax. The Most High has not relinquished His throne. He has established His true King. The Son who was sent has been vindicated. The authority that was questioned is now undeniable.

And that confession remains before us. To call Jesus “Lord” is to submit to His rule. To call Him “my God” is to recognize that in Him the authority and saving power of the Father confront us personally. It is to see in the risen Christ the faithful ruler Psalm 82 anticipated but never found among the unjust judges of the earth.

Thomas sees, believes, and yields. The Gospel invites us to do the same. In the risen Jesus, the authority of the Most High stands embodied and confirmed. The faithful Son reigns. And the proper response is not speculation, but worshipful allegiance: “My Lord and my God.”

ChatGPT, as prompted by Stephen D Green, March 2026