History shows that the reverence of Jesus as divine was present from the beginning of Christianity, reflecting a significant departure from Jewish monotheism that was not the result of later pagan influences These reverences included prayers in Jesus' name, collective invocations, baptism in Jesus' name (Devotion to Jesus in Earliest Christianity: Recent Scholarly Developments), the Lord's Supper (Hurtado2015-zi), hymn singing to Jesus as God (The Didache), and prophetic oracles seen as coming from Jesus, which were all remarkable within the Jewish monotheistic tradition from which Christianity arose. It was a major and unprecedented move for people influenced by the exclusive monotheistic stance of Second-Temple Judaism to include another figure singularly alongside God as the recipient of cultic devotion in their worship gatherings (Hengel2007-bm).

The New Testament deeply emphasizes the reverence and significance attributed to the name of Jesus, paralleling, and sometimes extending, the honor, devotion, and worship traditionally reserved for God in the Old Testament.

In the Old Testament, it is God's name alone that one should call (Joel 2:32; Psalm 99:6, Psalm 145:18; Zephaniah 3:9). However the he New Testament is replete with instances where believers are encouraged to believe (1 John 3:23) and call on the name of Jesus for salvation (Matthew 10:22, 19:29; Acts 2:21, 4:12; Romans 10:12-13), forgiveness of sins (Acts 2:38; 10:43; 1 John 2:12 ), Baptism (Acts 8:16; 10:48; 19:5; 22:16; 1 Corinthians 1:13-15) and eternal life (John 1:12,John 20:31; 1 John 5:13). The Name of Jesus is used to cast out Demons (Matthew 7:22; Mark 9:38-39; Luke 10:17; Acts 16:18 ) and preform miracles.

In the early church, the disciples rejoiced that they were counted worthy to suffer dishonor for the name of Jesus(Acts 5:41; 15:26; 21:13). Epistles stress the importance of faith in the name of Jesus for sanctification(1 Corinthians 6:11), and righteous living. Believers are instructed to do everything, whether in word or deed, in the name of Jesus (Acts 3:6, Acts 3:16, 9:27;Colossians 3:17 ). Christians are warned that they will be hated and persecuted for the name (Matthew 24:9; Mark 13:13;Luke 21:12, 21:17; John 15:21; Acts 9:14; 1 Peter 4:14;).

The disciples of Jesus pray not just though him, but to him in prayer (Acts 1:24-25, 7:59-60) and advocates unwavering love and devotion towards Him (Matthew 10:37,14:26, 14:15, 14:21, 15:10; Ephesians 6:24), aligning with His divine authority. Worship (proskuneô: Jesus Is Worthy Of proskuneó) is directed towards Jesus (Matthew 2:2, 2:11; 14:33; 28:9, 28:17; Philippians 2:10-11; Hebrews 1:6), along with religious or sacred service (latreuô) specifically reserved for deity, as depicted in Daniel 7:14 and Revelation 22:1-3 (Jesus is worthy of latreuó).

Moreover, Jesus is the focal point of doxological praise (2 Timothy 4:18,Hebrews 13:20-21, Revelation 1:5-6; 5:13) and songs of praise (Ephesians 5:19, Revelation 5:9-10). Believers are instructed to approach Him with fear and reverence (2 Corinthians 5:10-11, Ephesians 5:21), and faith in Him is consistently portrayed as essential for eternal life (Matthew 9:28, John 1:12, 3:15-18, 6:35, 40).

These references collectively illustrate the profound reverence and significance accorded to the name of Jesus in the New Testament (Acts 4:17-18, 5:28, 9:21 ). It is a name that signifies salvation, authority, and the embodiment of divine grace and truth (Acts 4:7, 4:10). For believers, calling on the name of Jesus is not merely a formality but an acknowledgment of His supreme lordship and a source of empowerment, guidance, and eternal hope (Acts 2:36, 4:30; Revelation 2:3, Revelation 2:13, Revelation 3:8).

There is even preserved writings from the first few centuries that preserve Jesus as God.

Commodianus (c. 240 AD)

Commodianus affirms the divinity of Jesus Christ in his writings. Commodianus uses both Deus/Dominus/Omnipotens (of God) and explicitly attributes similar divine language to Christ (e.g., “Omnipotens Christus,” “Christ the Living God”) in multiple places (headings + in-text lines). The primary editions/translations showing these are the Latin text (The Latin Library / Ludwig edition) and the English translation in the ANF/CCEL and other online editions

  1. “To Those Who Resist the Law of Christ the Living God.” — chapter heading (XXVI). Bible Hub

  2. “Of the Hidden and Holy People of the Almighty Christ, the Living God.” — chapter heading (XLII). Catholic Library

  3. “To the Matrons of the Church of the Living God.” — chapter heading (LIX). New Advent

  4. “Omnipotens Christus descendit ad suos electos” — “The Almighty (Omnipotent) Christ descends to his elect.” (Latin line in the poem). thelatinlibrary.com+1

  5. “the Omnipotent enjoined these things, that they should serve Him alone” — (speaking of God/Omnipotent). Catholic Library

  6. “If the Almighty God have bidden thee live with sweat…” — (uses “Almighty God” in moral exhortation). Catholic Library

  7. Heading & lines pairing: several chapter headings and lines repeatedly use Dominus/Deus/Omnipotens/Christus (e.g., II, XXVI, XLII, LIX, LII), showing the poet regularly applies divine titles to God and to Christ. Catholic Library+1
    These references indicate that Commodianus recognized Jesus not only as the Messiah but also as God, aligning with the early Christian understanding of Christ's divinity.

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