Jesus did not begin existence as the baby at Bethlehem. He existed in the spirit realm as the Word of God, who is God (John 1:1-3) and who created everything, meaning he was never created himself. Jesus is not God in his entireity, yet he is fully God. The Holy Spirit is not God in his entireity, yet he is fully God. The one being who is God is not limited to one person, which is why to worship Christ is to worship the Father - not two Gods, but the one and only true God who can act simultaneously and in different places via different persons.
Had not Jesus Christ, even as a man, manifested attributes which belong to God alone? For example, he was clearly omniscient. On several occasions he had read people’s hearts (Mat 9:4 Lk 6:8 Jn 1:47; 2:24-25; 4:17-19). He predicted the details of his own death and resurrection (Mat 16:21) and Peter’s denial and restoration (Lk 22:31-34). And had not the thoughts of his disciples been plain to him, even when he was physically distant from them? (Mk 9:33-37 Lk 9:47). And the expressed doubts of Thomas, even when he was physically absent? (Jn 20:24-29).
Omnipresence is another divine attribute. Although it was manifestly obvious that Jesus was physically present in only one place at a time, on several occasions his language suggested more than that. Talking one night with Nicodemus, he claimed not only to be ‘he who came down from heaven’, but also ‘the Son of Man who is in heaven’ (Jn 3:13). His evident humanity did not prevent him from continuing to operate in that spiritual dimension which had always been his, and to exercise his divine prerogatives there. No less surprising was his promise, even while physically on earth, to be present wherever two or three gathered in his name (Mat 18:20). And it was from physical lips that the apostles heard his promise, ‘And lo, I am with you always, even to the end of the age’ (Mat 28:20). Who but God himself could have said all these things, and made such a promise?
If Jesus is God, it cannot be wrong to worship him. The Scriptures teach that not only may worship be given to Christ (as it was, for instance, by Thomas after his resurrection) but that it should be given to him. Such worship is given to him all the time in heaven. ‘Let all the angels worship him’ (Heb 1:6). And they do. Countless myriads surround his throne there, ‘saying with a loud voice, ‘Worthy is the Lamb who was slain to receive power and riches and wisdom and strength and honour and glory and blessing!’ (Rev 5:12). These glorious creatures are joined by his people on earth who exclaim, ‘To him who loved us and washed us from our sins in his own blood, and has made us kings and priests to his God and Father, to him be glory and dominion for ever and ever.’ (Rev 1:5-6)
It is because Christians give to Christ their worship that they are known as those who ‘call on the name of Jesus Christ’ (1 Cor 1:2). They do this because God wills that ‘all should honour the Son just as they honour the Father’, and they cannot forget that ‘he who does not honour the Son does not honour the Father who sent him (v23), and that ‘Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also (1 Jn 2:23). This is why Stephen, during his dying moments, offered prayer to the ascended Christ (Acts 7:59-60). This is why the apostle Paul freely prayed to Christ, calling on others to do the same (Rom 10:12-14 2 Cor 12:8) and held him out as the object of faith (Gal 2:16 Eph 1:15 Phil 3:8)
But there are many men and women who refuse to worship Christ, as well as an innumerable company of angels – better known as demons – who are in open rebellion against him. Christ has a ‘name which is above every name’ (Phil 2:9), but they do not acknowledge it. Yet willingly or unwillingly, the whole creation will join together to give homage to Christ and will call him by his divine name (Phil 2:11). All creatures which have ever existed will be agreed on the truth of the deity of Christ. But far better for us to recognise his authority and claims over us now!
John Chrysostom (c.345-407) wrote an eloquent paragraph on this subject: ‘I do not think of Christ as God alone, or man alone, but both together. For I know he was hungry, and I know that with five loaves he fed five thousand. I know he was thirsty, and I know that he turned water into wine. I know he was carried in a ship, and I know that he walked on the sea. I know that he died, and I know that he raised the dead. I know he was set before Pilate, and I know that he sits with the Father on his throne. I know that he was worshipped by angels, and I know that he was stoned by the Jews. And truly some of these I ascribe to the human and others to the divine natures. For by reason of this he is said to have been both God and Man.’