When it comes to proclaiming the deity of Christ, even though there are many verses, I usually stick to the first chapters of three primary books: John 1, Colossians 1, and Hebrews 1.
John 1
John, who was one of Jesus’s closest disciples in the first chapter of his Gospel says:
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men...And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:1-4, 14 ESV)
John starts off his Gospel by pointing people to the beginning when God created the Heavens and the Earth and highlights how the logos already existed prior before this point in time (“Biblical Studies Press, 2005”; Morris, 1995; Newman & Nida, 1993). For the apostle John, he did not see it fit to start with John the Baptist (Mark 1), he was not satisfied with the beginning of Israel’s people with Abraham (Matthew 1), nor was he content with starting with the beginning of humanity with Adam (Luke 3). John started before it all existed and it started with Jesus (Borchert, 1996).
Not only was Jesus there from the beginning but we also see that Jesus was with God. This prepositional phrase πρός (pros) implies not just proximity, but intimate personal relationship (“Biblical Studies Press, 2005). It also means that Jesus was continually toward God (Hughes, 1999). Hughes (1999) goes on to say, “The preposition with [italics added] bears the idea of nearness, along with a sense of movement toward God. That is to say, there has always existed the deepest equality and intimacy in the Holy Trinity” (p. 16).
Finally, the opening verse in Johns Gospel says that Jesus was God. Jesus has always existed, He is the preexisting one. Jesus is the very agent that God used for creation (John 1:2) and later in verse 14 we see that this logos is the one who became flesh, namely Jesus Christ (MacArthur, 2006). Augustine of Hippo (1887) once said:
And if He was not made, then He is not a creature; but if He is not a creature, then He is of the same substance with the Father. For all substance that is not God is creature; and all that is not creature is God. (p. 21)
Colossians 1
The second scripture that I feel highlights the deity of Jesus Christ like no other is found in the first chapter of a Pauline Epistle to the Colossians:
He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. (Colossians 1:15-20)
Paul who was a persecutor of Christianity until he saw the risen Lord was no stranger when it came to believing that Jesus is God (Phil. 2:6; Rom. 9:5; Sproul, 2005; Titus 2:13). Paul starts off by saying that Jesus is the image or in the Greek (eikōn), which conveyed an exact representation of God, the exact likeness of God, and also in this case the actual presence of an object (MacArthur, 2006; MacDonald, 1995; Melick, 1991). Melick (1991) said it this way:
The point is that in Christ the invisible God became visible. He shared the same substance as God and made God’s character known in this earthly sphere of existence. The revelation of God in Christ is such that we can actually see him, even with all of our limitations. (p. 215)
Secondly, Paul emphasizes how Christ is the firstborn of all creation. What Paul is not saying is that Jesus was the first created being like the Jehovah Witnesses would tell you, but rather Jesus is preeminent in position, privilege, rank, uniqueness, and heir over all things (Dockery, 1992; Grudem, 2004; MacArthur, 2006; Melick, 1991; Sproul, 2005). If one just quickly surveys the Old Testament, one sees that firstborn is not speaking of chronological birth order but rather privilege, rank, rights, position, and heir (Exodus 4:22; Jerimiah 31:9; Psalm 89:27; Revelation 1:5). Furthermore, Jesus is identified once again as the creator of all things and then Paul explicitly makes sure that every reader knows that Christ existed before all creation (Colossians 1:16-17; Sproul, 2005). Speaking of verse 17, MacDonald rightly points out:
Paul says, “He is [italics added] before all things,” not “He was before all things.” The present tense is often used in the Bible to describe the timelessness of Deity. The Lord Jesus said, for instance: “Before Abraham was, I AM” (John 8:58). (p. 1994)
Hebrews 1
Lastly, the final scripture that I believe highlights the deity of Jesus the most is found in Hebrews 1:
In these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.
This passage again like Colossians and John highlight Jesus as the creator, exact image of God, and sustainer of the universe. This particular verse highlights Jesus’s exaltation sitting down and the right hand of God. Jesus was able to sit because the sacrifice that He made was once and for all time (Hebrews 10:11, 12). In addition, He was now at the right hand of God as prophesized in the Old Testament (Psalm 110:1; Sproul, 2005). Moreover, Jesus is above the Angels and the Angels worship Jesus (Hebrews 1:6).
These are the top three passages I believe highlight the deity of Jesus Christ. I am looking forward to reading yours! Please comment below.
References
Augustine of Hippo. (1887). On the Trinity. In P. Schaff (Ed.), A. W. Haddan (Trans.), St. Augustin: On the holy Trinity, doctrinal treatises, moral treatises (Vol. 3, p. 21). Buffalo, NY: Christian Literature Company.
Biblical Studies Press. (2005). The NET Bible first edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.
Borchert, G. L. (1996). John 1–11 (Vol. 25A, p. 102). Nashville: Broadman & Holman Publishers.
Dockery, D. S. (Ed.). (1992). Holman Bible handbook. Nashville, TN: Holman Bible Publishers.
Grudem, W. A. (2004). Systematic theology: An introduction to Biblical doctrine. Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.
Hughes, R. K. (1999). John: That you may believe (p. 16). Wheaton, IL: Crossway Books.
MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American standard Bible.(Jn 1:3). Nashville, TN: Thomas Nelson Publishers.
MacDonald, W. (1995). Believer’s Bible commentary: Old and New Testaments. (A. Farstad, Ed.). Nashville: Thomas Nelson.
Melick, R. R. (1991). Philippians, Colossians, Philemon (Vol. 32). Nashville: Broadman & Holman Publishers.
Morris, L. (1995). The Gospel according to John (pp. 64–65). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Newman, B. M., & Nida, E. A. (1993). A handbook on the Gospel of John (p. 6). New York: United Bible Societies.
Sproul, R. C. (Ed.). (2005). The reformation study Bible: English standard version. Orlando, FL; Lake Mary, FL: Ligonier Ministries.