The Lord Jesus is prayed to in the following six passages:
a. Acts 1:24, 25
b. 2 Corinthians 12:8
c. 2 Timothy 4:18
d. 2 Peter 3:18
e. Revelation 5:11-14
d. Revelation 22:3, 4
a. Acts 1:24, 25 - And they prayed and said, Thou Lord, who knowest the hearts of all men, show which one of these two Thou hast chosen to occupy this ministry and apostleship from which Judas turned aside to go to his own place.
If this is just a special circumstnace then even the prayer in Acts 4 (see verse 31) is a special circumstance. How mant special circumstances will we allow until we can have the norm?
There are six key terms in helping us decide to whom the prayer is directed. They are Lord, knowest the hearts, show, Thou hast chosen, ministry and apostleship.
a. Lord (Kurios) - Even though the Father is referred to as Lord in the prayer in Acts 4:29 this title according to 1 Corinthians 8:6 where we are to have "one Lord" predominantly refers to the Lord Jesus. To acknowledge Him as such is the theme of the gospel that Paul preached (2 Corinthians 4:5). Peter, who most likely led this prayer, refers to the Lord Jesus as the "Lord of all" in Acts 10:36. More specifically, if we stay with the immediate context of this passage the title spefically refers to the Lord Jesus (Acts 1:6 and 21).
b. Knowest the hearts (kardiognostes) - This word is used only one other time in the Bible and it is applied to God by Peter in Acts 15:8. He is also said to know the hearts in a number of other passages as well (1 Kings 8:39; Jeremiah 17:10; Romans 8:27). It is also true that this same knowledge is given to the Lord Jesus as well by Peter in John 21:17 and by the Lord Jesus Himself in Revelation 2:23.
c. Show (anadeiknumi) - This word is used only one other time in the Bible and that by the same author (Luke) in describing how the Lord in reference to the Lord Jesus "appointed" (anadeiknumi) new disciples in Luke 10:1.
d. Thou hast chosen (eklegomai) - This word applies specifically to what the Lord Jesus had done in the immediate context of the prayer in Acts 1:2. It is also true that the Father chose the apostles for John 17:6 says the Father gave them to the Lord Jesus.
e. Ministry is said to be given by God (2 Corinthians 5:18) as well as the Lord Jesus (Acts 20:24).
f. Apostleship is said to be given by God (Galatians 2:8) and by the Lord Jesus (Romans 1:4, 5).
Whether solely or jointly with the Triune Lord (which is more probable) (1) the evidence shows that the Lord Jesus is being prayed to.
1 The Holy Spirit is referred to as Lord in 2 Corinthians 3:17. He is said to know the hearts in 1 Corinthians 2:10, 11. He is the one who tells the ones ministering to the Lord to "set apart" both Barnabas and Saul for the work for which they are to do.
b. 2 Corinthians 12:8 - Concerning this I entreated the Lord three times that it might depart from me.
Paul was not saying this in a face to face encounter with the Lord Jesus. His vision took place earlier "then" the thorn in the flesh occurred.
Unless the context specifically states otherwise Theos refers to the Father while Kurios refers to the Son (1 Corinthians 8:6). Furthermore, just as Peter said that the Lord Jesus is "Lord of all" in Acts 10:36 Paul says that the Lord Jesus is "Lord of all" as well in Romans 10:12.
A doxology is an act of worship (prayer) where God is given praise, honor or glory. God receives several of these throughout Scripture. Since the Lord Jesus is God He too receives a doxological prayer in 2 Timothy 4:18; 2 Peter 3:18 and Revelation 5:11-14.
c. 2 Timohty 4:18 - The Lord will deliver me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.
If we stay with the context of this passage the use of Lord is used every time to refer to the Lord Jesus. It is found in 4:8; 4:14; 4:17 and 4:22.
In 4:8 it speaks of "the righteous Judge". This is the role of the Lord Jesus in 4:1. Moreover, it speaks of His "appearing". Again this refer to what the Lord Jesus will do in 4:1.
In 4:14 it reads that "the Lord will repay him according to his deeds". Since it is already been established that the Lord refers to the Lord Jesus in 4:8 this proves that this text does as well for the same Greek word used for the Lord "repaying" him in this text is the same Greek word (apodidomai) used for the Lord "awarding" Paul.
In 4:17 Pasul writes that the Lord "stood" with him and strengthened him. We understand from Acts 23:11 that it is the same Lord who stood with him during his ordeal in Jerusalem. Here the Lord said to Paul "Take courage". The Lord Jesus is the only one whoever uses this term (tharseo). Moreover, in the Acts 23:11 passage He said to Paul that he would be a "witness" to Him in Jerusalem while Acts 22:15 reads that Paul was a witness to the Lord Jesus. Finally, the text reads that the Lord would "strengthen" (endunamoo) Paul. This Greek word is used by Paul only two other times in his letters to Timothy and both refer to the Lord Jesus (1 Timothy 1:12; 2 Timothy 2:1)
In 4:22 the Lord refers to the Lord Jesus. For in his epistles that elsewhere conclude with the Lord being with your spirit it always refers to the Lord Jesus and never to the Father (Galatians 6:18; Philippians 4:23; Philemon 25).
Based on every other instance of the use of the "Lord" the context would dictate it is the same Lord Jesus being referred to in 4:18.
Finally, "His heavenly kingdom" in 4:18 refers to the same "kingdom" that belongs to the Lord Jesus in 4:1.
d. 2 Peter 3:18 - but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.
The only possible objection against this being a doxology to the Lord Jesus is the fact that in some manuscripts the "Amen" is absent. In response to this two things should be noted. First, the vast majority of manuscripts contain it. Second, a doxology doesn't necessarily have to end with an "Amen". Many prayers in the Bible don't. Furthermore, in Revelation 4:8-11 glory is being ascribed to God without being followed by an "Amen" but certainly they were in an act of worship.
e. Revelation 5:11-14 - And I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." And every cretaed thing which is in heaven and on the earth and on the sea, and all things in them, I heard saying, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever." And the four living creatures kept saying, "Amen." And the elders fell down and worshiped.
Here wes see every created being giving glory to the Lamb (the Lord Jesus). And for those who (wrongly) insist that a doxology must end with an "Amen" notice the four living creatures are included as to the ones giving glory to the Lamb in verses 12 and 13 and they followed this with an "Amen" in verse 14.
Some may insist that just because the Lord Jesus is prayed to that this doesn't necessarily make Him God. The Father could have allowed Him to be able to receive prayers. However, if He be not omniscient (God) and omnipotent (God) why even bother to pray to Him? He may not be able to hear you and if by chance He did He may not be able to always act on your behalf. Such prayers then are a waste of time.
f. Revelation 22:3, 4 - And there shall no longer be any curse; and the throne of God and of the Lamb shall be in it, and His bond-servants shall serve (latreuo) Him; and they shall see His face, and His name shall be on their foreheads.
Whereas proskuneo can mean the worship due to God (Revelation 19:10) or giving obeisance to human beings (Revelation 3:9) latreuo is the worship that is due to God alone. Joseph Henry Thayer writes that "in the strict sense; to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship." James Hope Moulton and George Milligan wrote concerning latreuo "in Biblical Greek always refers to the service of the true God or of heathen deities" (The Vocabulary of the Greek Testament; page 371; c. 1982; WM. B. Eerdmans Publishing Co., Grand Rapids Michigan).
The Lord Jesus said in Luke 4:8 that latreuo is for God "alone" while Paul in Romans 1:25 states that the creatuer is not to receive latreuo but only the Creator (God).
The natural antecedent of the pronouns point back to the Lamb. In fact, the very same construction is found in Revelation 20:6. It reads "...but they will be priests of God and of Christ and will reign with Him a thousand years." In verse 4 it specifically points to the Lord Jesus with whom they will be reigning with. Revelation 20:6 is the same construction as Revelation 22:3 and the same Person is being referred to - the Lord Jesus.
There is a strong possibilty however that latreuo in this passage is given both to the Father and to the Lamb. Revelation 11:15 is similar to the construction of Revelation 22:3. It reads "The kingdom of the world has become the kingdom of our Lord, and of His Christ; and He will reign forever and ever." This refers both to the Father and to the Son (Exodus 15:18; Luke 1:33). In the Revelation 22:3, 4 text "His bond-servants" refers to the Father and the Son (Revelation 2:20; 7:3), seeing "His face" refers to the Father and the Son (Matthew 5:8; 1 John 3:2), "His name on their foreheads" refsr to the Father and the Son (Revelation 3:12; 14:1).
So in this passage latreuo can be given to the Son alone or to the Father and the Son but not to the Father alone. Either way the Son receives latreuo. And since He receives latreuo in heaven there is no need to put a restriction on Him receiving latreuo here on earth as well.
Marc
oceanstar314@yahoo.com