Christology

The Moody Handbook of Theology, Revised and Expanded Chapter 20: Christology: Doctrine of Christ

CHRISTOLOGY: DOCTRINE OF CHRIST

PREEXISTENCE AND ETERNALITY OF CHRIST

The eternality and deity of Christ are inseparably linked together. Those who deny His eternality also deny His deity. If the deity of Christ is established, there is no problem in accepting His eternality.

Direct Proof

New Testament. Numerous passages in the New Testament explicitly affirm the eternality of Jesus Christ.

(1) John 1:1. The word “was” in the phrase “In the beginning was the Word” is the Greek hen, the imperfect tense that stresses continual existence in past time. The phrase could thus be translated, “In the beginning the Word was continually existing.” John’s beginning probably goes back to the origin of the universe; John indicates that however far back one goes, the Word was continuously existing.1

(2) John 8:58. Although Abraham lived two thousand years before Christ, He could say, “before Abraham was born, I am.” Although Jesus was born in Bethlehem, He claimed to have existed before Abraham. The tense is again important to notice. Before Abraham was born, Christ was continuously existing. The statement “I am,” of course, is also a reference to His deity and a claim of equality with Yahweh. “I am” is a reference to Exodus 3:14, in which God identifies Himself as “I AM WHO I AM.”2

(3) Hebrews 1:8. The writer of Hebrews begins a series of Old Testament quotations. The preface to those statements is, “But of the Son He says”; hence, the statements that follow refer to Christ. Therefore, the statement, “Thy throne, O God, is forever and ever,” is a reference to the eternality of Christ.

(4) Colossians 1:17. Paul states, “He is before all things,” stressing once more eternality and preexistence of Christ through the use of the present tense.

Old Testament. (1) Micah 5:2. This statement emphasizes that “His goings forth are from long ago, from the days of eternity.” Although Jesus was born in Bethlehem (prophesied in this verse), that was not His beginning; He has existed “from the days of eternity.”

(2) Isaiah 9:6. Christ is called the “Eternal Father.” This does not mean Christ is the Father, because they are two distinct persons within the Trinity. It does mean that Christ also possesses the title of Father. The designation suggests both His preexistence and eternality.

Indirect Proof

(1) Christ’s heavenly origin proves His eternal existence. John 3:13 stresses that Christ “descended from heaven.” If Christ came down from heaven then Bethlehem cannot have been His beginning. This verse indicates He dwelt in heaven before coming to earth; therefore, He is eternal (cf. John 6:38).

(2) Christ’s preincarnate work proves His eternal existence. John 1:3 says that Christ created all things (“all” is emphatic). If He created all things then He must be eternal (cf. 1 Cor. 8:6).

(3) Christ’s titles prove His eternal existence. (a) Yahweh. In John 12:41 the apostle says that Isaiah saw “His glory,” a reference to Christ in the context. John, however, quoted from Isaiah 6:10 where He is clearly referring to Yahweh (cf. Isa. 6:3, 5). John thus equates Jesus with Yahweh, the Lord of the Old Testament; because Yahweh is eternal then Jesus is eternal. (b) Adonai. In Matthew 22:44 Christ quotes Psalm 110:1, “The Lord says to my Lord,” and applies it to Himself. The term “Lord” is Adonai, one of the Old Testament names of God. If Christ is designated Adonai, then He is eternal, for God is eternal.

(4) The theophanies prove His eternal existence. A theophany may be defined thus: “It is the Second Person of the Trinity who appears thus in human form.… The One of the three who is called LORD, or Jahweh, in the incident recorded in Genesis 18, is to be taken to be the Second Person of the Trinity.”3 The identification of Christ with the appearances of the Angel of the Lord (the theophany) can be demonstrated in the following manner. The Angel of the Lord is recognized as deity. He is referred to as God (Judg. 6:11, 14; note in verse 11 He is called “angel of the Lord,” while in v. 14 He is called “Lord”). The Angel of the Lord in other instances is distinct from Yahweh because He talks to Yahweh (Zech. 1:11; 3:1–2; cf. Gen. 24:7). The Angel of the Lord could not have been the Spirit or the Father, because neither the Spirit nor the Father are ever revealed in physical form (cf. John 1:18). The Angel of the Lord no longer appears after the incarnation of Christ. There is no mention of the Angel of the Lord in the New Testament; He ceases to appear after the birth of Christ.

OLD TESTAMENT PROPHECIES OF CHRIST

Prophecies Concerning Christ’s Lineage4

Virgin birth. Genesis 3:15 is known as the protevangelium because it is the first prophecy (good news) about Christ. There will be enmity between Satan and Messiah, here identified by the phrase, “her seed.” The phrase “her seed” concerns Mary alone and points to the virgin birth; Messiah is born of Mary alone. Matthew 1:16 also emphasizes this in the phrase “by whom” (Gk. hes), a feminine relative pronoun, emphasizing Jesus was born without Joseph’s participation.

Line of Shem. In mentioning the specific name “Lord, The God of Shem” Genesis 9:26 “intimates the preservation of the true religion among the descendants of Shem.”5 The line of Shem will ultimately bring blessing to the lineage of the other two sons of Noah. Moreover, the more specific name “LORD” (Yahweh) is used, “which refers to his revelation and to his institutions for man’s redemption.”6 The designation “God of Shem” also suggests “that God would sustain to the posterity of Shem a relation entirely peculiar, favoring them with revelations of His will.”

Line of Abraham. In Genesis 12:2 God promised Abraham, “I will … make your name great,” suggesting Messiah would come from the posterity of Abraham and that “in you all the families of the earth shall be blessed.” Matthew 1:1 and Galatians 3:16 interpret this promise (cf. Gen. 13:15) as being fulfilled in Christ.

Line of Isaac. It was through the descendants of Isaac that God would establish His covenant and institute His blessings (Gen. 17:19).

Line of Jacob. The line of messianic blessing narrows further in that the blessing will not flow through Ishmael, but rather through Jacob (Gen. 25:23; 28:13). Numbers 24:17 stresses a ruler (“scepter”) will come through the descent of Jacob who will crush the enemy and “have dominion” (v. 19; cf. Rom. 9:10–13).

Line of Judah. Genesis 49:10 affirms Messiah (as King) will come from the tribe of Judah. Messiah, of the tribe of Judah, will possess the “scepter.” “The king held (the scepter) in his hand when speaking in public assemblies; and when he sat upon his throne he rested it between his feet, inclining towards himself.”7 This verse also explains that Judah will sustain a lineage “Until Shiloh comes.” Shiloh is variously interpreted: as a title of Messiah meaning “Man of rest;”8 of Messiah as “pacifier, peacemaker.”9 Messiah will be a man of peace (cf. Ps. 72:7; 122:7; Jer. 23:6; Zech. 9:10); the phrase “Until Shiloh comes” may be translated “Until He comes to whom it belongs.” “And to Him shall be the obedience of the peoples” stresses Messiah’s rule over the nations of the world in the millennial kingdom.

Line of David. Messiah will be a descendant of David (2 Sam. 7:12–16). In this promise to David (cf. v. 16), the Lord indicated his descendant (the Messiah) would have an everlasting dynasty (“house”); He would rule (“throne”) over people (“kingdom”), and His rule would be “eternal.” Psalm 89 expands this promise.

OLD TESTAMENT PROPHECIES OF CHRIST

Topic

Prophecy

Passage

Christ’s Lineage

Virgin birth

Lineage of Shem

Lineage of Abraham

Lineage of Isaac

Lineage of Jacob

Lineage of Judah

Lineage of David

Genesis 3:15

Genesis 9:26

Genesis 12:2

Genesis 17:19

Genesis 25:23; 28:13

Genesis 49:10

2 Samuel 7:12–16

Christ’s Birth

Manner of birth

Place of birth

Isaiah 7:14

Micah 5:2

Christ’s Life

His forerunner

His mission

His ministry

His teaching

His presentation

His rejection

Isaiah 40:3

Isaiah 61:1

Isaiah 53:4

Psalm 78:2

Zechariah 9:9

Psalm 118:22

Christ’s Death

A painful death

A violent death

Psalm 22

Isaiah 52–53

Christ’s Victory

His resurrection

His ascension

Psalm 16:10

Psalm 68:18

Christ’s Reign

As sovereign king

From exalted Jerusalem

With governmental authority

In peaceful justice

For joyful restoration

Psalm 2

Psalm 24

Isaiah 9:6–7

Isaiah 11

Isaiah 35:1–10

Prophecies Concerning Christ’s Birth

The manner. Isaiah 7:14 promised a sign to the unbelieving King Ahaz. The prophecy was that a virgin would bear a son who would be called Immanuel—God with us. In all seven occurrences in the Old Testament, the term “virgin” (Heb. almah) “never refers to a maiden who has lost her virginity …”10 The passage has both a near and a far fulfillment: in the immediate future it was fulfilled in the birth of Maher-shalal-hash-baz (Isa. 8:3), and in the distant future it was fulfilled in the virgin birth of Jesus Christ. Matthew 1:23 provides a commentary on this verse.

The place. Micah 5:2 identifies the birthplace of Christ as Bethlehem, a small town, too insignificant to be listed among the towns of Judah (cf. Josh. 15:60), distinguished from Bethlehem of Zebulun (Josh. 19:15). Matthew 2:6 provides a commentary on this verse.

Prophecies Concerning Christ’s Life

His forerunner. Isaiah 40:3 identifies John the Baptist, the forerunner, calling the people to repentance and spiritual preparation because the kingdom of heaven was at hand (Matt. 3:3; John 1:23). Malachi 3:1 identifies the forerunner of Messiah as a messenger who will prepare the way for Messiah. Malachi 3:1 parallels Isaiah 40:3 in thought (cf. Matt. 11:10; Mark 1:2–3).

His mission. Isaiah 61:1 promises that Christ will be anointed by the Holy Spirit in ministry, empowering Him for preaching the gospel to the poor, releasing those in spiritual bondage, and giving sight to the blind (Luke 4:18–19). Isaiah 9:1–2 predicts that Christ will be identified with the despised of society and with the Gentiles. This was fulfilled when Christ settled in Nazareth (where a Roman garrison was stationed) and later in Capernaum (Matt. 4:15–16).

His ministry. Isaiah 53:4 describes Christ bearing the sicknesses of the people, which Matthew states is fulfilled in the earthly ministry of Christ as He heals those who are ill (Matt. 8:17). Isaiah 35:5–6 and Isaiah 61:1–2 are combined in Jesus’ response to John’s question, indicating that Christ’s earthly ministry of giving sight to the blind, healing the lame, cleansing the lepers, raising the dead, and preaching the good news to the poor was fulfilling the prophecies of Isaiah (Matt. 11:5–6). Isaiah 42:2–4 describes Christ as being unlike the Pharisees. He is not quarrelsome or contentious; He is kind and compassionate; He will not crush the weak and feeble—He will comfort them. For this reason many Gentiles will believe in Him (Matt. 12:19–21).

His teaching. Psalm 78:2 predicted that Christ would teach in parables, revealing previously hidden truths (Matt. 13:35).

His presentation. Zechariah 9:9 predicts the triumphal entry of Christ, riding as king into Jerusalem on a previously unbroken animal (Matt. 21:5). Psalm 118:26 depicts Christ coming to the nation as the Deliverer with the people crying to Him for help and deliverance (Matt. 21:9). Psalm 110:1 describes Christ as greater than David; He is one whom David recognized as Lord and who would eventually subdue His enemies (Matt. 22:44).

His rejection. Psalm 118:22 declares that Christ will be rejected. Christ, being likened to the all-important cornerstone that ties a building together, will be rejected by the Jewish people (Matt. 21:42). Isaiah 29:13 says that the people will give Christ lip service but not genuine obedience (Matt. 15:8–9).

Zechariah 13:7 declares that Christ will be forsaken by all His friends at the crucial moment (Matt. 26:31). In combining Jeremiah 18:1–2; 19:1–15; 32:6–9 and Zechariah 11:12, 13, the Old Testament prophets predicted Christ’s being sold for thirty pieces of silver (Matt. 27:9–10).

Prophecies Concerning Christ’s Death

A painful death. Psalm 22 depicts the sufferings of Christ. Here David uses many poetic expressions to vividly portray the intensity of the Lord’s agonies. These figures of speech became literally true when Jesus suffered at His enemies’ hands.11 Psalm 22:1 prophesies Christ’s cry on the cross wherein He judicially bore the sins of the world (Matt. 27:46; Mark 15:34). Verse 7 describes the passersby who ridiculed Him (Matt. 27:39). Verse 8 prophesies the actual words of those hurling insults at Him (Matt. 27:43). Verse 16 prophesies the piercing of Christ’s hands and feet (John 20:25). Verse 17 indicates that none of Christ’s bones would be broken (John 19:33–36). Psalm 22:18 prophesies the soldiers gambling for Christ’s clothes (John 19:24). Psalm 22:24 prophesies Christ’s prayer to the Father concerning His impending death (Matt. 26:39; Heb. 5:7).

A violent death. Isaiah 52 and 53 also portray the future sufferings of Christ. Isaiah 52:14 describes the disfigurement of Christ as a result of His scourging (John 19:1).12 Isaiah 53:5 prophesies the scourging and violent death of Christ (John 19:1, 18). Isaiah 53:7 prophesies the Messiah as a lamb—silent and obedient on the way to death (John 1:29).

Prophecies Concerning Christ’s Victory

His resurrection. Peter applies David’s hope of Psalm 16:10 to Christ in Acts 2:2–28, indicating that these verses prophesied that Christ would be resurrected (Acts 2:24ff.). This was not fulfilled by David because David died and was buried (Acts 2:29); instead, this passage spoke of the resurrection of Christ (Acts 2:31; cf. Acts 13:35). Psalm 22:22 is applied to Christ typologically in Hebrews 2:12 where, following the resurrection, Christ expresses praise for His resurrection.

His ascension. Psalm 68:18 anticipates the God-ordained end of our Lord’s earthly life (cf. Eph. 4:8).

Prophecies Concerning Christ’s Reign

Numerous Old Testament passages refer to Christ’s future millennial reign on earth. Psalm 2 describes the installation of Christ as King in Jerusalem, ruling over the nations of the world (Ps. 2:6–9). Psalm 24:7–10 depicts the victorious, returning King triumphantly entering Jerusalem to rule. Isaiah 9:6–7 describes Christ as the Son in His governmental rule. Isaiah 11:1–16 indicates Christ’s reign will be a reign of justice (vv. 1–5), a peaceful reign (vv. 6–9), and a rule over restored Israel and the nations of the world (vv. 10–16). Isaiah 24:23 prophesies Christ’s reign will be in Jerusalem. Isaiah 35:1–10 emphasizes the blessings of the restored land and nation in Messiah’s kingdom. Daniel 7:13–14 emphasizes Christ’s rule will be over all people and nations. Zechariah 14:9–21 prophesies the destruction of Israel’s enemies and Christ’s rule over the nations of the world.

FULFILLED PROPHECIES CONCERNING CHRIST

Topic

Old Testament Prophecy

New Testament Fulfillment

Line of Abraham

Genesis 12:2

Matthew 1:1; Galatians 3:16

Line of Judah

Genesis 49:10

Matthew 1:2

Line of David

2 Samuel 7:12–16

Matthew 1:1

Virgin birth

Isaiah 7:14

Matthew 1:23

Birthplace: Bethlehem

Micah 5:2

Matthew 2:6

Forerunner: John

Isaiah 40:3; Malachi 3:1

Matthew 3:3

King

Numbers 24:17; Psalm 2:6

Matthew 21:5

Prophet

Deuteronomy 18:15–18

Acts 3:22–23

Priest

Psalm 110:4

Hebrews 5:6–10

Bore world’s sins

Psalm 22:1

Matthew 27:46

Ridiculed

Psalm 22:7, 8

Matthew 27:39, 43

Hands and feet pierced

Psalm 22:16

John 20:25

No bones broken

Psalm 22:17

John 19:33–36

Soldiers gambled

Psalm 22:18

John 19:24

Christ’s prayer

Psalm 22:24

Matthew 26:39; Hebrews 5:7

Disfigured

Isaiah 52:14

John 19:1

Scourging and death

Isaiah 53:5

John 19:1, 18

Resurrection

Psalm 16:10; 22:22

Matthew 28:6; Acts 2:27–28

Ascension

Psalm 68:18

Luke 24:50–53; Acts 1:9–11

INCARNATION OF CHRIST

Meaning of the Incarnation

The word incarnation means “in flesh” and denotes the act whereby the eternal Son of God took to Himself an additional nature, humanity, through the virgin birth. The result is that Christ remains forever unblemished deity, which He has had from eternity past; but He also possesses true, sinless humanity in one person forever (cf. John 1:14; Phil. 2:7–8; 1 Tim. 3:16).

Explanation of the Incarnation

Genealogies. Two genealogies describe the incarnation of Christ: Matthew 1:1–16 and Luke 3:23–38. There is considerable discussion and controversy concerning the relationship of these two genealogies. One thing is noteworthy: both genealogies trace Jesus to David (Matt. 1:1; Luke 3:31) and thereby emphasize His rightful claim as heir to the throne of David (cf. Luke 1:32–33). It appears that Matthew describes Joseph’s lineage (cf. v. 16), and because an heir made his claim through the father, Jesus’ right to the Davidic throne comes through Joseph, His adoptive father.13 Luke cites Jesus’ descent through Mary to Adam, “connecting Christ with the predicted seed of the woman.”14

Virgin birth. The virgin birth was the means whereby the incarnation took place and guaranteed the sinlessness of the Son of God. For this reason the virgin birth was essential. Isaiah 7:14 predicted the virgin birth and Matthew 1:23 provides the commentary, indicating its fulfillment in the birth of Christ. Matthew 1:23 identifies Mary as a “virgin” (Gk. parthenos, clearly denoting a virgin).15 The texts of Matthew and Luke are both clear on the teaching of the virgin birth. Matthew 1:18 emphasizes Mary was pregnant before she and Joseph lived together; moreover, the same verse indicates her pregnancy was due to the Holy Spirit. Matthew 1:22–23 stresses that the birth of Christ was in fulfillment of the prophecy of the virgin birth in Isaiah 7:14; Matthew 1:25 emphasizes that Mary remained a virgin until the birth of Christ. Luke 1:34 states that Mary had not had contact with a man, while in Luke 1:35 the angel explains to Mary that her pregnancy was due to the overshadowing of the Holy Spirit.16

HUMANITY OF CHRIST

Meaning of Christ’s Humanity

The doctrine of the humanity of Christ is equally important as the doctrine of the deity of Christ. Jesus had to be a man if He was to represent fallen humanity. First John was written to dispel the doctrinal error that denies the true humanity of Christ (cf. 1 John 4:2). If Jesus was not a real man, then the death on the cross was an illusion; He had to be a real man to die for humanity. The Scriptures teach the true humanity of Jesus. However, they also show that He did not possess man’s sinful, fallen nature (1 John 3:5).

He Was Virgin Born

The virgin birth is an essential (and biblical) doctrine; it is necessary if Christ was to be sinless. If He had been born of Joseph He would have possessed the sin nature. There is considerable evidence in the Gospels affirming the virgin birth of Christ. In Matthew 1:2–15 the active form of the verbs is used (this is not reflected in the New American Standard Bible): “Abraham begot Isaac” (v. 2, King James Version). In v. 16, however, there is a deliberate change to the passive form in describing the birth of Jesus. The verb in the phrase “by whom Jesus was born” is passive and emphasizes that in contrast to all the preceding men who sired their sons, Joseph did not beget Jesus.17 (See preceding discussion for additional information.)

He Had a True Body of Flesh and Blood

The body of Jesus “was like the bodies of other men except for those qualities which have resulted from human sin and failure.”18 Luke 1–2 describes Mary’s pregnancy and her giving birth to the child Jesus, affirming the Savior’s true humanity. Jesus was not a phantom as the Docetists taught. Later in life He was recognizable as a Jew (John 4:9) and as the carpenter who had brothers and sisters (Matt. 13:55). Ultimately, He suffered greatly in His human body: He experienced the pain of the scourging (John 19:1), the horror of crucifixion (John 19:18), and on the cross He thirsted as a man (John 19:28). These elements emphasize His true humanity.

He Had a Normal Development

Luke 2:52 describes Jesus’ development in four areas: mental, physical, spiritual, and social. He continued to develop in His knowledge of things; He grew in His physical body; He developed in His spiritual awareness (there was no interaction with sin, of course, since He was sinless from birth until death); He developed in His social relationships. His development in these four areas was perfect; “at each stage he was perfect for that stage.”19

He Had a Human Soul and Spirit

Jesus was a complete human being, having a body, soul, and spirit. Prior to the cross, Jesus was troubled in His soul at the anticipation of the cross (John 12:27). There was a self-consciousness that He was to bear the sins of the world, and Jesus was overwhelmed at the prospect. John 11:33 describes in strongest terms the emotion that Jesus felt in His human spirit at the death of His friend Lazarus.20 At the prospect of His impending crucifixion Jesus was troubled in His human spirit (John 13:21); when He ultimately died He gave up His spirit (John 19:30).

He Had the Characteristics of a Human Being

When Jesus had fasted in the wilderness He became hungry (Matt. 4:2); when He and the disciples walked through Samaria He became tired and stopped at the well to rest (John 4:6); He was thirsty from the day’s journey in the heat (John 4:7). Jesus also experienced human emotions: He wept over the death of His friend Lazarus (John 11:34–35); He felt compassion for the people because they were without capable leaders (Matt. 9:36); He experienced grief and wept over the inhabitants of Jerusalem (Matt. 23:37; Luke 19:41).

He Had Human Names

He was called the “son of David,” indicating He was a descendant of King David (Matt. 1:1). He was also called Jesus (Matt. 1:21), the equivalent of the Old Testament name Joshua (meaning “Yahweh saves”). He was referred to as a “Man.” Paul indicated a future day when the world would be judged by a “Man” (Acts 17:31). As a man Jesus is also mediator between God and men (1 Tim. 2:5).

DEITY OF CHRIST

Meaning of Christ’s Deity

During the early centuries of the church there were groups that denied the true humanity of Christ. But the reverse is the emphasis today. In the past two hundred years liberal theology has vigorously expressed a denial of Christ’s deity. Yet C. S. Lewis was correct when he said that the only options available concerning the person of Christ were: He was a liar, a lunatic, or Lord. Considering the enormous claims that Christ made, it would be impossible simply to designate Him a “good teacher.” He claimed to be much more than a teacher.

To affirm that Christ is God is not simply to suggest He is “Godlike.” Christ is absolutely equal with the Father in His person and His work. Christ is undiminished deity. In commenting on the phrase “(Christ) existed in the form of God” in Philippians 2:6, B. B. Warfield says, “He is declared, in the most express manner possible, to be all that God is, to possess the whole fulness of attributes which make God God.”21

Importance of Christ’s Deity

An attack on the deity of Jesus Christ is an attack on the bedrock of Christianity. At the heart of orthodox belief is the recognition that Christ died a substitutionary death to provide salvation for a lost humanity. If Jesus were only a man He could not have died to save the world, but because of His deity, His death had infinite value whereby He could die for the entire world.

Teaching of Christ’s Deity

The Scriptures are replete with the personal claims of Christ as well as the testimony of others concerning His deity. The gospel of John is particularly rich in its emphasis on Christ’s deity.

His names. (1) God. In Hebrews 1:8ff. the writer states the superiority of Christ to angels and ascribes Psalm 45:6–7 to Christ. The superscription to the quotation from Psalm 45:6–7 is, “But of the Son He says”; then He quotes the psalm, saying, “Thy throne, O God, is forever” and “therefore God.” Both designations “God” have reference to the Son (Heb. 1:8). Upon seeing the resurrected Christ with His wounds displayed, Thomas confessed, “My Lord and my God” (John 20:28). (Some who reject Christ’s deity amazingly suggest that Thomas’s statement was an outburst of profanity.) Titus 2:13 refers to Jesus as “our great God and Savior, Jesus Christ.”22 The Granville Sharpe rule of Greek grammar states that when two nouns are joined by kai (and) and the first noun has the article and the second does not, then the two nouns refer to the same thing. Hence, “great God” and “Savior” both refer to “Christ Jesus.” John 1:18 declares that “the only begotten God”—a reference to Christ—has explained the Father.23

(2) Lord. In Christ’s debate with the Pharisees He demonstrated that Messiah was greater than simply a descendant of David. He reminded them that David himself called Messiah “my Lord” (Matt. 22:44). In Romans 10:9–13 Paul refers to Jesus as Lord. In verse 9 he emphasizes that it is recognition of Jesus as Lord (deity) that results in salvation. In verse 13 Paul quotes from Joel 2:32, where the reference concerns the Lord; but Paul applies it to Jesus, affirming Christ’s equality with Yahweh of the Old Testament. In Hebrews 1:10 the writer applies Psalm 102:25 to Christ, calling Him “Lord.”

(3) Son of God. Jesus claimed to be the Son of God on a number of occasions (cf. John 5:25). This name for Christ is frequently misunderstood; some suggest it means the Son is inferior to the Father. The Jews, however, understood the claim Christ was making; by saying He was the Son of God the Jews said He was “making Himself equal with God” (John 5:18).

His attributes. (1) Eternal. John 1:1 affirms the eternality of Christ. The verb “was” (Gk. imperfect hen) suggests His continuous existence in time past. In Hebrews 1:11–12 the writer applies Psalm 102:25–27, expressing the eternality of God to Christ.

(2) Omnipresent. In Matthew 28:20 Christ promised the disciples, “I am with you always.” Recognizing that Christ has a human nature as well as a divine nature, it should be stated that in His humanity He is localized in heaven, but in His deity He is omnipresent.24 Christ’s indwelling of every believer demands that He is omnipresent (cf. John 14:23; Eph. 3:17; Col. 1:27; Rev. 3:20).

(3) Omniscient. Jesus knew what was in the heart of man and therefore did not entrust Himself to man (John 2:25). He told the Samaritan woman her past history even though He had not met her previously (John 4:18). His disciples recognized His omniscience (John 16:30). His numerous predictions of His death demonstrate His omniscience (cf. Matt. 16:21; 17:22; 20:18–19; 26:1–2).

(4) Omnipotent. Jesus declared He had all authority of heaven and earth (Matt. 28:18). He had the power to forgive sins—something only God can do (cf. Mark 2:5, 7, 10; Isa. 43:25; 55:7).

(5) Immutable. Christ does not change; He is forever the same (Heb. 13:8). This is an attribute of deity (Mal. 3:6; James 1:17).

(6) Life. All creation—humanity, animals, plants—are alive because they have been infused with life. Christ is different. He has life in Himself; it is not a derived life, but He is life (John 1:4; 14:6; cf. Ps. 36:9; Jer. 2:13).

His works. (1) Creator. John states that there is nothing that has come into being apart from Christ’s creating it (John 1:3). Colossians 1:16 teaches that Christ created not only the earth but also the heavens and the angelic realm.

(2) Sustainer. Colossians 1:17 teaches that Christ is the cohesive force of the universe. Hebrews 1:3 suggests Christ “carries all things forward on their appointed course.”25 This is the force of the Greek participle pheron.

(3) Forgiver of sin. Only God can forgive sin; the fact that Jesus forgave sin demonstrates His deity (cf. Mark 2:1–12; Isa. 43:25).

(4) Miracle worker. The miracles of Christ were an attestation of His deity. It is a valuable study to note the miracles of Christ and see the claim of deity underlying the miracle. For example, when Jesus gave sight to the blind man, the people would have been reminded of Psalm 146:8, “The Lord opens the eyes of the blind.”

His worship. It is a fundamental truth of Scripture that only God is to be worshiped (Deut. 6:13; 10:20; Matt. 4:10; Acts 10:25–26). The fact that Jesus receives the worship of people is a strong attestation to His deity. In John 5:23 Jesus said that He was to be accorded honor and reverence just as people honor the Father. If Jesus were not God, this statement would be utterly blasphemous. In the benediction of 2 Corinthians 13:14, the blessing of the triune God is accorded the believer. The manner of the benediction suggests the equality of the persons. At the triumphal entry Jesus applied the chanting of the young people to Himself by quoting Psalm 8:2, “Out of the mouth of infants and nursing babies You have prepared praise for Yourself” (Matt. 21:16). Psalm 8 is addressed to Yahweh and describes the worship rendered to Him; Jesus applies that same worship to Himself. When the blind man who had been healed by Jesus met Him and discovered who Jesus was, the healed man worshiped Him (John 9:38). That Jesus did not reject the man’s worship indicates He is God. In 2 Timothy 4:18 Paul refers to Jesus as Lord and ascribes glory to Him. Glory refers to the Shekinah of God and pertains only to deity. In Philippians 2:10 Paul envisions a future day wherein all in earth and heaven will worship Christ.

HYPOSTATIC UNION

Meaning of Hypostatic Union

The hypostatic union may be defined as “the second person, the preincarnate Christ came and took to Himself a human nature and remains forever undiminished Deity and true humanity united in one person forever.” When Christ came, a person came, not just a nature; He took on an additional nature, a human nature—He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person (the God-man).

Explanation of Hypostatic Union

The two natures of Christ are inseparably united without mixture or loss of separate identity. He remains forever the God-man, fully God and fully man, two distinct natures in one Person forever. “Though Christ sometimes operated in the sphere of His humanity and in other cases in the sphere of His deity, in all cases what He did and what He was could be attributed to His one Person. Even though it is evident that there were two natures in Christ, He is never considered a dual personality.”26 In summarizing the hypostatic union, three facts are noted: (1) Christ has two distinct natures: humanity and deity; (2) there is no mixture or intermingling of the two natures; (3) although He has two natures, Christ is one Person.

Problem of Hypostatic Union

The major difficulty in this doctrine involves the relationship of the two natures in the Lord Jesus. Several opinions on this point have developed.

Calvinistic view. John Calvin taught that the two natures are united without any transfer of attributes. An attribute could not be taken away from a nature without changing the essence of that nature. Walvoord states, “The two natures are united without loss of any essential attributes and … the two natures maintain their separate identity.”27 There can be no mixture of the two natures; “infinity cannot be transferred to finity; mind cannot be transferred to matter; God cannot be transferred to man, or vice versa. To rob the divine nature of God of a single attribute would destroy His deity, and to rob man of a single human attribute would result in destruction of a true humanity. It is for this reason that the two natures of Christ cannot lose or transfer a single attribute.”28

Lutheran view. The Lutheran view of the two natures teaches that attributes of the divine nature are extended to the human nature with some important results. One important doctrinal result is the ubiquity of the human body of Christ; that is, the omnipresence of the divine nature of Christ is transferred to the human body of Christ. Consequently, the human nature of Christ passed into a ubiquitous state at the ascension and is physically present in the elements of Holy Communion. Although the elements do not change, the person partakes of Christ who is “in, with, under, and by” the bread and cup.

Results of Hypostatic Union29

Both natures are necessary for redemption. As a man, Christ could represent man and die as a man; as God the death of Christ could have infinite value “sufficient to provide redemption for the sins of the world.”

The eternal priesthood of Christ is based on the hypostatic union. “By incarnation He became Man and hence could act as a human Priest. As God, His priesthood could be everlasting after the order of Melchizedek, and He properly could be a Mediator between God and man.”

Kenosis and Hypostatic Union

The kenosis problem involves the interpretation of Philippians 2:7, “(He) emptied [Gk. ekenosen] Himself.” The critical question is: Of what did Christ empty Himself? Liberal theologians suggest Christ emptied Himself of His deity, but it is evident from His life and ministry that He did not, for His deity was displayed on numerous occasions. Two main points may be made. (1) “Christ merely surrendered the independent exercise of some of his relative or transitive attributes. He did not surrender the absolute or immanent attributes in any sense; He was always perfectly holy, just, merciful, truthful, and faithful.”30 This statement has merit and provides a solution to problem passages such as Matthew 24:36. The key word in this definition would be “independent” because Jesus did on many occasions reveal His relative attributes. (2) Christ took to Himself an additional nature. The context of Philippians 2:7 provides the best solution to the kenosis problem. The emptying was not a subtraction but an addition. The four following phrases (Phil. 2:7–8) explain the emptying: “(a) taking the form of a bond-servant, and (b) being made in the likeness of men. And (c) being found in appearance as a man, (d) He humbled Himself by becoming obedient to the point of death.” The “emptying” of Christ was taking on an additional nature, a human nature with its limitations. His deity was never surrendered.

EARTHLY LIFE OF CHRIST

Introduction

The earthly life of Christ is important in the study of Christology inasmuch as it authenticates Jesus of Nazareth as the promised Messiah. The gospel writers demonstrate that Jesus fulfilled the Old Testament prophecies throughout His life. Matthew, for example, has 129 references to the Old Testament. Many of these are quoted with an introductory formula such as, “that it might be fulfilled, saying” (cf. Matt. 1:22; 2:5, 15, 17, 23, etc.). Each of the gospel writers wrote for a different audience, but all wrote as an apologetic concerning Christ and His claims. All the gospel writers emphasize the authenticity of His claims as Messiah.

Words of Christ

The teaching of Christ was important in authenticating His claims of messiahship; hence, the gospel writers give considerable space to the actual words or teachings of Christ. The following chart illustrates that emphasis in terms of space devoted to the actual words of Christ.31

WORDS OF CHRIST IN THE GOSPELS

Gospel

Verses (KJV)

Number of Words

Percent of Gospel

Matthew

1,071

644

Three-fifths

Mark

678

285

Three-sevenths

Luke

1,151

586

Nearly half

John

879

419

Not quite half

Totals

3,779

1,934

Almost half

This chart reveals that in their combined writings the actual words of Christ make up more than half the material in the Gospels. Clearly, the gospel writers have a decided emphasis on the actual spoken words of Christ. Matthew emphasizes the words of Christ more than the other writers. In his gospel, Matthew records several major discourses of Christ. Matthew 5–7 records the Sermon on the Mount, which reveals the authority of Christ in His teaching. Throughout the discourse statements such as, “you have heard … but I say to you” occur and reflect Christ’s authority. He taught contrary to tradition and the rabbis; moreover, He quoted no other teachers (as Israel’s teachers customarily did); He was the authority within Himself. When the discourse ended the people were amazed at the authority in His teaching; He was most unlike their scribes.

Christ’s omniscience was also reflected in His teaching, as in the parables of the kingdom (Matt. 13), in which He traced the course of this age, and in the Olivet Discourse (Matt. 24–25), as He revealed the cataclysmic events that would occur in the tribulation. In the Upper Room Discourse (John 14–16) Jesus instructed His disciples, teaching them important new truth concerning the Holy Spirit’s ministry. In so doing, Jesus was preparing the disciples for His departure.

Additionally, the four Gospels contain many discourses and parables reflecting the authority of Christ in His teaching. The teaching of Christ authenticated His claims as Messiah; He indicated the words He taught were from the Father who had sent Him (John 12:49) and that He had come forth from the Father (John 17:8). The words He spoke were words of eternal life (John 6:63, 68); they reflected the wisdom of God (Matt. 13:54); even unbelievers were astonished at the wisdom and power in His teaching (Mark 6:2; Luke 4:22). The words of Christ were important in verifying the claims He made.

Works of Christ

Isaiah prophesied that Messiah would give sight to the blind, hearing to the deaf, speech to the dumb, and healing to the lame (Isa. 29:18; 32:3; 35:5–6; cf. also Zeph. 3:19). When John’s disciples came to inquire of Jesus, He reminded them of these prophecies and then applied them to Himself (Matt. 11:4–5). The miracles that Jesus performed were attestations to His deity and messiahship; He performed the works of God in their midst. When the miracles are studied this truth becomes evident.

JESUS’ WORKS OF GOD

Work of Jesus

Work of God

Stilling the storm (Matthew 8:23–27)

Psalm 107:29

Healing the blind (John 9:1–7)

Psalm 146:8

Forgiving sin (Matthew 9:2)

Isaiah 43:25; 44:22

Raising the dead (Matthew 9:25)

Psalm 49:15

Feeding the 5,000 (Matthew 14:15–21)

Joel 2:22–24

Many of the miracles that Christ performed anticipated His messianic, millennial kingdom.32

MILLENNIAL SIGNIFICANCE OF CHRIST’S MIRACLES

Miracle

Millennial Significance

Prophecy

Water to wine (John 2:1–11)

Joy, gladness

Isaiah 9:3, 4; 12:3–6

The 5,000 fed (Matthew 14:15–21)

Prosperity, abundance

Isaiah 30:23–24; 35:1–7

Walks on water (Matthew 14:26)

Environment change

Isaiah 30; 41

Catch of fish (Luke 5:1–11)

Abundance, authority over animal world

Isaiah 11:6–8

Storm stilled (Matthew 8:23–27)

Control of elements

Isaiah 11:9; 65:25

The blind healed (Matthew 9:27–31)

No physical or spiritual blindness

Isaiah 35:5

Raising the dead (Matthew 9:18–26)

Longevity, no death for believer

Isaiah 65:20

When John wrote his gospel he selected seven pre-resurrection miracles that demonstrated Christ’s authority in different realms. Christ performed many more miracles, but those seven were representative in reflecting Christ’s authority over every realm of mankind. (See the chart “Selected Miracles in John’s Gospel.”)

SELECTED MIRACLES IN JOHN’S GOSPEL33

Sign

Significance

Water changed to wine (2:1–11)

Quality

Healing the nobleman’s son (4:46–54)

Space

Healing man at pool (5:1–18)

Time

Feeding the five thousand (6:1–14)

Quantity

Walking on the water (6:16–21)

Nature

Healing the blind man (9:1–41)

Misfortune

Raising Lazarus (11:1–44)

Death

Jesus’ witness to the nation concerned His words and His works—His teaching and His miracles. Both were attestations of His deity and messiahship, hence, Jesus reminded John’s disciples, “Go and report to John what you hear and see” (Matt. 11:4).

Rejection of Christ

Jesus came as Israel’s Messiah and bore witness to His messiahship through His words and His works. The gospel writers wrote their accounts of the life of Christ from a thematic viewpoint. This is particularly reflected in Matthew’s gospel. In chapters 5–7 Matthew relates the teaching of Christ in the Sermon on the Mount and demonstrates His messiahship through His teaching (Matt. 7:28–29); in chapters 8–10 Christ performed miracles over various realms as an authentication through His works. As a result, the nation was given the witness by Messiah through His words and His works. It was now incumbent on the nation to respond to the Messiah, and the religious leaders were the ones to lead the people in acknowledging the Messiah. In Matthew 12 the issue came to a climax as the religious leaders drew their conclusion: “This man casts out demons only by Beelzebul the ruler of the demons” (Matt. 12:24). They acknowledged that Christ performed miracles but concluded that He performed them through the power of Satan. The nation rejected her Messiah. As a result the kingdom that Christ offered would not be inaugurated at His first coming but would be held in abeyance until His second advent. Jesus then instructed His disciples concerning the interim age that would take place between His first and second comings (Matt. 13:1–52).

Death of Christ34

Substitution. There are a number of theories concerning the significance of Christ’s death. The emphasis of the New Testament, however, is that Christ died a substitutionary death on behalf of sinners. His death is also called vicarious, meaning “one in place of another.” The pronouns in Isaiah 53 stress the substitutionary nature of Christ’s death: “But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed.” The tenor of 1 Peter 2:24 is similar: “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.”

Two Greek prepositions teach the substitutionary aspect of Christ’s death. The preposition anti, translated “for” and meaning “instead of,” teaches substitution. Matthew 20:28 states, “The Son of man did not come to be served, but to serve, and to give His life a ransom for [anti] many” (cf. Mark 10:45). The usage of anti in Luke 11:11 indicates that “instead of” (substitution) is the basic meaning of this preposition. A second preposition, huper, meaning “in place of” also emphasizes substitution. First Timothy 2:6 states that Christ “gave Himself as a ransom for [huper] all.” Galatians 3:13 also teaches this truth: “Christ redeemed us from the curse of the Law, having become a curse for [huper] us.” By dying on the Roman cross Christ died as a substitute for all humanity (cf. 2 Cor. 5:21; 1 Peter 3:18). This doctrine is important inasmuch as the righteous demands of a holy God were met completely through Christ’s complete payment for sin. It is on this basis that God may declare believing sinners righteous and accept them into fellowship without any compromise on His part. All the believer’s sins are placed on Christ, who completely atoned for them and paid for them through His death.

Redemption. A related truth is that Christ’s death provided redemption. First Corinthians 6:20 states that believers “have been bought with a price.” Bought is the Greek word agorazo, which pictures a slave being purchased in the ancient public slave market. Christ purchased believers out of the slave market of sin and set them free (cf. 1 Cor. 7:23; Gal. 3:13; 4:5; Rev. 5:9; 14:3, 4).

A further result of Christ’s death is that man is reconciled to God, meaning that man, who was estranged and alienated from God, is now at peace with Him. The enmity and hostility have been removed (Rom. 5:10). Through his rebellion in the garden, man moved out of fellowship with God and needed to return to fellowship. Reconciliation is God providing peace where previously there was enmity, and God restoring man to fellowship with Himself (cf. 2 Cor. 5:18–20).

Propitiation. The death of Christ also provided propitiation, meaning that the righteous demands of a holy God were fully satisfied. Romans 3:25 explains that “God displayed [Christ] publicly as a propitiation [Gk. hilasterion] in His blood through faith.” Christ provided a satisfactory payment for sin through His death. God was satisfied, His holiness was upheld, and His divine wrath was averted.

Forgiveness. Christ’s death resulted in forgiveness for sinners. God could not forgive sin without a proper payment; Christ’s death provided the legal means whereby God could forgive sin. Colossians 2:13 declares that God has “forgiven [Gk. charisamenos] us all our transgressions.” The word forgiveness comes from the root word for grace; thus, forgiveness means “to forgive out of grace.” The common word for forgiveness (Gk. aphiemi) means “to send away” (cf. Matt. 6:12; 9:6; James 5:15; 1 John 1:9).

Justification. A further result of Christ’s death is justification for the believing sinner. Justification is also a legal act in which God the Judge declares the believing sinner righteous. Romans 5:1 explains: “Therefore, having been justified [Gk. dikaiothentes] by faith, we have peace with God through our Lord Jesus Christ.” The word justified (Gk. dikaioo) has both a negative and positive aspect. Negatively, it means the removal of the believer’s sins; positively, it means the bestowal of Christ’s righteousness upon the believer (cf. Rom. 3:24, 28; 5:9; Gal. 2:16). See the “Doctrine of Salvation” (page 333) for a further discussion of the significance of the death of Christ.

Resurrection of Christ

Importance. (1) The resurrection determines the validity of the Christian faith. Paul exclaimed, “If Christ has not been raised, your faith is worthless; you are still in your sins” (1 Cor. 15:17).

(2) It was the guarantee of the Father’s acceptance of the Son’s work. The resurrection indicated that the work of the cross was completed. Christ prayed that the cup would pass from Him (Matt. 26:39); it was a prayer not for the avoidance of the cross but for death to issue in life through the resurrection (Ps. 16:10). The Father heard the prayer (Heb. 5:7) and raised the Son from the dead, indicating His acceptance of Christ’s work.

(3) It was essential in the program of God. Christ promised to send the Holy Spirit as a Helper for the disciples (John 16:7), but the Holy Spirit could only come to them if Christ would depart (necessitating the resurrection).

(4) It fulfilled the prophecies concerning His resurrection. David prophesied of Christ’s resurrection (Psalm 16:10); Peter in Acts 2:27 indicated the resurrection of Christ fulfilled the prophecy of Psalm 16:10. Christ Himself predicted not only His death but also His resurrection (Matt. 16:21; Mark 14:28).

Proofs. (1) The empty tomb. Either Christ was resurrected or someone stole the body. If opponents took the body why did they not simply produce it later? The disciples could not have stolen the body because Roman soldiers were guarding the tomb and had placed the Roman seal on the tomb. The empty tomb was an obvious proof of the resurrection.

(2) The shape of the linen wrappings. When John entered the tomb “he saw and believed” (John 20:8). John saw the linen wrappings that still retained the shape of the body and the headpiece “rolled up in a place by itself” (John 20:7; cf. 11:44). John knew no one could have taken the body out of the wrappings and replaced the wrappings to retain the shape of a body. There was only one explanation: the body of Jesus had passed through the linen wrappings.35

(3) The resurrection appearances. The resurrected Lord was seen by many people in the forty days that followed. Among them were the faithful women at the tomb, the two on the Emmaus road, Peter, the Twelve, five hundred believers at one time, James, the apostles, and Paul (Matt. 28:1–10; Luke 24:13–35; 1 Cor. 15:5–8). Those witnesses were an important testimony to the veracity of the resurrection. Post-ascension appearances of the Lord Jesus to Paul and John are recorded in Acts and Revelation.

(4) The transformed disciples. The disciples knew Christ had died and were skeptical at first concerning His resurrection, but when they saw Him they were completely changed. The Peter of Acts 2 is quite different from the Peter of John 19. Knowledge of the resurrection made the difference.

(5) Observance of the first day of the week. The disciples immediately began to meet together in commemoration of Jesus’ resurrection (John 20:26; Acts 20:7; 1 Cor. 16:2; Rev. 1:10).

(6) Existence of the church. The existence of the church is dependent on the fact of the resurrection. The early church grew through the preaching of the doctrine (Acts 2:24–32; 3:15; 4:2).

Ascension of Christ

Facts of the ascension. The ascension of Christ is described in Mark 16:19; Luke 24:51, and Acts 1:9. It is also mentioned in Acts 2:33, where Peter indicates the evidence of Christ’s ascension is the fact that He sent forth the Holy Spirit, who was witnessed by so many on the day of Pentecost. Peter further emphasizes that Christ’s ascension was in fulfillment of Psalm 110:1 where the Lord said, “Sit at My right hand.” Paul emphasizes the same truth in Ephesians 4:8, where he indicates Christ “ascended on high … and He gave gifts to men.” The book of Hebrews encourages believers to draw near to the throne of grace with confidence because “we have a great high priest who has passed through the heavens, Jesus the Son of God” (Heb. 4:14). Peter indicates the believer is saved through an appeal to the risen, ascended Lord (1 Peter 3:22).

Significance of the ascension.36 (1) The ascension of Jesus ended the earthly ministry of Christ. It marked the end of the period of self-limitation during the days of His sojourn on earth.

(2) The ascension ended the period of His humilation. His glory was no longer veiled following the ascension (John 17:5; Acts 9:3, 5). Christ is now exalted and enthroned in heaven.

(3) It marked the first entrance of resurrected humanity into heaven and the beginning of a new work in heaven (Heb. 4:14–16; 6:20). A representative of the human race in a resurrected, glorified body is the Christian’s intercessor.

(4) The ascension made the descent of the Holy Spirit possible (John 16:7). It was necessary for Christ to ascend to heaven in order that He could send the Holy Spirit.

TEMPTATION OF CHRIST

Definition

Although Christ was repeatedly “tempted” during His ministry (cf. Luke 4:13; 22:28; Mark 8:11), His great temptation (Matt. 4:1 and parallels) is the focus of this study unit. His temptation was a testing for demonstration of His purity and sinlessness (Heb. 4:15) without any possibility of enticement to evil (James 1:13).

Peccability

The view that Christ could have sinned is termed peccability (Lat. potuit non peccare, “able not to sin,”) while the view that Christ could not have sinned is designated impeccability (Lat. non potuit peccare, “not able to sin”). Among evangelicals the issue is not whether or not Christ sinned; all evangelicals would deny that Christ actually sinned. The question in the debate is whether or not Christ could have sinned. Generally (not always), Calvinists believe that Christ could not have sinned, whereas Arminians generally believe that Christ could have sinned but did not.

Those who hold to the peccability of Christ do so on the basis of Hebrews 4:15: He “has been tempted in all things as we are, yet without sin.” If the temptation was genuine then Christ had to be able to sin; otherwise the temptation was not a genuine temptation. Charles Hodge, a Reformed theo logian, is perhaps the best representative of this view. He states:

If He was a true man He must have been capable of sinning. That He did not sin under the greatest provocation; that when He was reviled He blessed; when He suffered He threatened not; that He was dumb, as a sheep before its shearers, is held up to us as an example. Temptation implies the possibility of sin. If from the constitution of his person it was impossible for Christ to sin, then his temptation was unreal and without effect, and He cannot sympathize with his people.37

The radio and written ministries of M. R. DeHaan and Richard DeHaan also teach the peccability of Christ.

The supposed strength of this view is that it alone identifies Christ with humanity in His temptations—they were real temptations. The weaknesses of this view are that it does not sufficiently consider Christ in His person as God as well as man. Additionally, the word temptation (Gk. peirazo) is also used of God the Father (Acts 15:10; 1 Cor. 10:9; Heb. 3:9) and the Holy Spirit (Acts 5:9).38 It is unlikely that anyone would say the Father or the Holy Spirit could have sinned. The conclusion is that temptation does not demand the ability to sin. The people genuinely tempted God the Father and the Holy Spirit, but there was no likelihood of those Persons of the Trinity sinning.

Impeccability

Those who hold to impeccability suggest Christ’s temptation by Satan was genuine, but it was impossible for Christ to sin.39 Several introductory observations should be noted.

Observations. The purpose of the temptation was not to see if Christ could sin, but to show that He could not sin. The temptation came at a critical time: the beginning of Christ’s public ministry. The temptation was designed to show the nation what a unique Savior she had: the impeccable Son of God. It is also noteworthy that it was not Satan who initiated the temptation but the Holy Spirit (Matt. 4:1). If Christ could have sinned, then the Holy Spirit solicited Christ to sin, but that is something God does not do (James 1:13).

Christ’s peccability could relate only to His human nature; His divine nature was impeccable. Although Christ had two natures, He was nonetheless one person and could not divorce Himself of His deity. Wherever He went, the divine nature was present. If the two natures could be separated then it could be said that He could sin in His humanity, but because the human and divine natures cannot be separated from the person of Christ, and since the divine nature cannot sin, it must be affirmed that Christ could not have sinned.

Evidence. The evidence for the impeccability of Christ is set forth by William Shedd and others in the following way.

(1) The immutability of Christ (Heb. 13:8). Christ is unchangeable and therefore could not sin. If Christ could have sinned while on earth, then He could sin now because of His immutability. If He could have sinned on earth, what assurance is there that He will not sin now?

(2) The omnipotence of Christ (Matt. 28:18). Christ was omnipotent and therefore could not sin. Weakness is implied where sin is possible, yet there was no weakness of any kind in Christ. How could He be omnipotent and still be able to sin?

(3) The omniscience of Christ (John 2:25). Christ was omniscient and therefore could not sin. Sin depends on ignorance in order that the sinner may be deceived, but Christ could not be deceived because He knows all things, including the hypothetical (Matt. 11:21). If Christ could have sinned then He really did not know what would happen if He would sin.

(4) The deity of Christ. Christ is not only man but also God. If He were only a man then He could have sinned, but God cannot sin, and in a union of the two natures, the human nature submits to the divine nature (otherwise the finite is stronger than the infinite). United in the one person of Christ are the two natures, humanity and deity; because Christ is also deity He could not sin.

(5) The nature of temptation (James 1:14–15). The temptation that came to Christ was from without. However, for sin to take place, there must be an inner response to the outward temptation. Since Jesus did not possess a sin nature, there was nothing within Him to respond to the temptation. People sin because there is an inner response to the outer temptation.

(6) The will of Christ. In moral decisions, Christ could have only one will: to do the will of His Father; in moral decisions the human will was subservient to the divine will.40 If Christ could have sinned then His human will would have been stronger than the divine will.

(7) The authority of Christ (John 10:18). In His deity, Christ had complete authority over His humanity. For example, no one could take the life of Christ except He would lay it down willingly (John 10:18). If Christ had authority over life and death, He certainly had authority over sin; if He could withhold death at will, He could also withhold sin at will.

THE OFFICES OF CHRIST

He Is a Prophet

God spoke through the prophets to mankind. The office of prophet was established in Deuteronomy 18:15–18 and also looked forward to its ultimate fulfillment in Christ (cf. Acts 3:22–23). No singular prophet completely revealed the will of the Father except Jesus Christ. When Christ came He completely revealed the Father to the people; He explained the Father to the people (John 1:18).

He Is a Priest

Whereas the prophet revealed God to man, the priest represented man to God. Psalm 110:4 establishes Christ’s priesthood according to the order of Melchizedek (cf. Heb. 5:6–10; 6:20; 7:11, 17). As a priest: (1) Christ continually represents the believer because He lives forever (Heb. 7:24); (2) Christ completely saves the believer because His intercession never ceases (Heb. 7:25); (3) Christ has no personal sins to impede His work as priest (Heb. 7:27); (4) Christ finished His priestly work by one offering (Heb. 10:12).

He Is a King

Genesis 49:10 (see earlier discussion) prophesied that Messiah would come from the tribe of Judah and reign as King. Second Samuel 7:16 indicated Messiah would have a dynasty, a people over whom He would rule, and an eternal throne. In Psalm 2:6 God the Father announced the installation of His Son as King in Jerusalem. Psalm 110 indicates that Messiah would subjugate His enemies and rule over them (cf. Isa. 9:6–7; Dan. 7:13–14; Mic. 5:2; Zech. 9:9; Matt. 22:41–46; 25:31; Luke 1:31–33; Rev. 1:5; 19:16).

These three offices of Christ as Prophet, Priest, and King are the key to the purpose of the incarnation. His prophetic office was involved with the revealing of God’s message; the priestly office was related to His saving and intercessory work; His kingly office gave Him the right to reign over Israel and the entire earth. All the divine intention of these three historic offices was perfectly culminated in the Lord Jesus Christ.

PRESENT MINISTRY OF CHRIST

Christ Is Building His Church

Formation of the Body. First Corinthians 12:13 indicates the Holy Spirit is forming the church, the body of Christ; however, Christ as head of the church is guiding and controlling it. Acts 2:47 indicates Christ is the One who is producing the increase in the church. This is consistent with Acts 1:1 where Luke indicates that the gospel he wrote describes the work Jesus began to do, suggesting that His work continues today in building the church.

Direction of the body. Christ is not only head of the body, but also head over it (Col. 1:18) in giving direction and sovereign rule (Eph. 5:23, 24). As the human head gives direction to the entire physical body, so Christ, as head of the church, gives direction to the church through the Word of God (Eph. 5:26).

Nurture of the body. As an individual nourishes the human body, so Jesus Christ is the source of nourishment to the church; He is the means to nourish it to maturity (Eph. 5:29, 30).41 Christ in His present work is bringing the body to maturity.

Cleansing of the body. Christ is involved in the cleansing of the body. He is producing sanctification in the believer (Eph. 5:25–27). This denotes the progressive sanctification in which Christ is cleansing the church.

Giving gifts to the body. Christ is the source of the spiritual gifts; the Holy Spirit administers them (Eph. 4:8, 11–13). Gifts are given with the purpose that the whole church might be built up and increased in this manner. Ephesians 4:11–13 indicates the gifts are given that the body of Christ, the church, might grow to maturity.

Christ Is Praying for Believers

Christ’s intercession assures the security of our salvation. The believer could lose his salvation only if Christ would be ineffective in His role as mediator (Rom. 8:34; Heb. 7:25). The intercession of Christ involves (1) His presence before the Father; (2) His spoken word (Luke 22:32; John 17:6–26); and (3) His continual intercession (note the present tense in the verbs).

Christ’s intercession restores us to fellowship when that fellowship is broken through sin. Christ is termed the believers’ “Advocate” (Gk. parakletos), meaning “defense attorney” (1 John 2:1). “In rabbinical literature the word could indicate one who offers legal aid or one who intercedes on behalf of someone else.… The word undoubtedly signified an ‘advocate’ or ‘counsel for the defense’ in a legal context.”42

Christ is preparing a heavenly abode for us (John 14:1–3). In glory Christ is preparing many dwelling places in the Father’s house. The picture is that of a wealthy Oriental father who adds additional rooms to his large home in order to accommodate his married children. There is room for them all.

Christ is producing fruit in the lives of believers (John 15:1–7). As a vine is rooted to the branch and draws life and nourishment from the branch to sustain life and produce fruit, so the believer is grafted into spiritual union with Christ to draw spiritual nourishment from Christ. Spiritual fruit will be the result.

FUTURE WORK OF CHRIST

The hope exhibited in the Scriptures is the ultimate restoration of all things under Messiah. In one phase His coming will fulfill the glorious hope for the church, an event of resurrection and reunion (1 Cor. 15:51–58; 1 Thess. 4:13–18; Titus 2:13); in another phase His coming will be a judgment on the unbelieving nations and Satan (Rev. 19:11–21), and will be a rescue of His people, Israel, and the inauguration of the millennial reign (Mic. 5:4; Zech. 9:10). (See an extended discussion in chap. 26, “Eschatology: Doctrine of Last Things.”)