The Person of Christ

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I. The Messianic Heir

All of God’s covenantal purposes converge in Jesus Christ. The Son is the eternal Mediator of the covenant of redemption which already in eternity rendered him, by anticipation, the one who would become incarnate and give his life for his people (1 Pe 1:20–21; Eph 1:4–5, 11). He is also the Last Adam, who undoes the curse of the first Adam and fulfills the covenant of creation for his elect, thereby winning the right to be not only the risen head but the resurrection-life-giving Lord. Therefore, the covenant of grace of which Christ is the mediatorial head is secured eternally in the covenant of redemption. “For all the promises of God find their Yes in him” (2 Co 1:20).

1 Peter 1:20–21 NASB95
For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
1 Peter 1:21 NASB95
who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
Ephesians 1:4–5 NASB95
just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will,
Ephesians 1:4–5 NASB95
just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will,
eph 1 4-5

A. The Faithful Adam and True Israel

Christ succeeds in keep God’s Law where Adam failed.
Christ drives out the enemies of God while the children of Israel fell under their idolatrous spell.
Psalm 2:1–12 NASB95
Why are the nations in an uproar And the peoples devising a vain thing? The kings of the earth take their stand And the rulers take counsel together Against the Lord and against His Anointed, saying, “Let us tear their fetters apart And cast away their cords from us!” He who sits in the heavens laughs, The Lord scoffs at them. Then He will speak to them in His anger And terrify them in His fury, saying, “But as for Me, I have installed My King Upon Zion, My holy mountain.” “I will surely tell of the decree of the Lord: He said to Me, ‘You are My Son, Today I have begotten You. ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. ‘You shall break them with a rod of iron, You shall shatter them like earthenware.’ ” Now therefore, O kings, show discernment; Take warning, O judges of the earth. Worship the Lord with reverence And rejoice with trembling. Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!

B. Messianic Savior: Son of David

Like the Abrahamic covenant, the Davidic covenant is an unconditional adoption. It is not David who will build a house for God, but God who will build a house for David. In spite of the unfaithfulness of David and his heirs, God unilaterally pledges to give him an everlasting dynasty (2 Sa 7:11–17).

2 Samuel 7:11–17 NASB95
even from the day that I commanded judges to be over My people Israel; and I will give you rest from all your enemies. The Lord also declares to you that the Lord will make a house for you. “When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. “He shall build a house for My name, and I will establish the throne of his kingdom forever. “I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. “Your house and your kingdom shall endure before Me forever; your throne shall be established forever.” ’ ” In accordance with all these words and all this vision, so Nathan spoke to David.
2 sa 7
Matthew 16:18 NASB95
“I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it.
Acts 2:43 NASB95
Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.
Acts 2:36 NASB95
“Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.”

The royal son of David would not be a puppet of the Roman Empire. According to the common eschatological expectation of Second Temple Judaism, N. T. Wright explains, “the long night of exile, the ‘present evil age,’ would give way to the dawn of renewal and restoration, the new exodus, the return from exile, ‘the age to come,’ ” and the messianic king would somehow fulfill this

However, according to the terms of first-century Jewish expectation, Jesus was just another disappointment. To be sure, he rode triumphantly into Jerusalem with great fanfare (claiming fulfillment of Zec 14:21), but in his last week he brought growing confusion and consternation.

Zechariah 9:9–17 NASB95
Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth. As for you also, because of the blood of My covenant with you, I have set your prisoners free from the waterless pit. Return to the stronghold, O prisoners who have the hope; This very day I am declaring that I will restore double to you. For I will bend Judah as My bow, I will fill the bow with Ephraim. And I will stir up your sons, O Zion, against your sons, O Greece; And I will make you like a warrior’s sword. Then the Lord will appear over them, And His arrow will go forth like lightning; And the Lord God will blow the trumpet, And will march in the storm winds of the south. The Lord of hosts will defend them. And they will devour and trample on the sling stones; And they will drink and be boisterous as with wine; And they will be filled like a sacrificial basin, Drenched like the corners of the altar. And the Lord their God will save them in that day As the flock of His people; For they are as the stones of a crown, Sparkling in His land. For what comeliness and beauty will be theirs! Grain will make the young men flourish, and new wine the virgins.

C. Son of Man - Second Adam

Under the rubric of Messiah appear related designations. As the Lord’s earthly representative, the Messiah figure is also designated “Son of Man/Adam.” While in the canonical texts of Psalm 8:4, Ezekiel, and Daniel, “one like a son of man” appears as a description, by the time of Enoch it appears to become a messianic title (see 1 Enoch 46 and 62; 2 Esdras 13).

However, among others, Craig A. Evans has offered a persuasive argument for interpreting Daniel 7 and its New Testament interpretations as referring to one representative person, as understood even by Second Temple sources. Wright renders a similar judgment.21 In Daniel 7 especially, “the picture is very sharp: this Messiah-figure will bear the brunt of gentile fury, and will be vindicated.” He adds, “The last Adam is the eschatological Israel, who will be raised from the dead as the vindicated people of God.”23

On one hand, we recognize this title, Son of Man, as the fulfillment of Adamic sonship; on the other hand, it is a reference to his divine identity—his unity with the Father. Therefore, we cannot neatly correlate “Son of Man” and “Son of God” with his p 455 humanity and deity, respectively. As we will see, “Son of God” is as much a reference to his humanity as “Son of Man” is to his deity. His humiliation is not simply a predicate of his humanity: it was the Word who humbled himself to become flesh, recover what was lost in Adam, and raise it to heaven in glory. And his exaltation is not simply a predicate of his divinity; as the victorious Last Adam, the Son of Man takes his throne in our name. The Son of Man is the Lord who is Servant and the Servant who is Lord.

The Christian Faith: A Systematic Theology for Pilgrims on the Way II. Son of God: The Son of the Father in the Spirit

I have suggested that we cannot assume that “Son of Man” refers to Jesus Christ’s humanity while “Son of God” refers to his deity. The Son of Man is God as well as human and the Son of God is a human figure who is also Lord. Jesus Christ is both the one who speaks the divine law and the one who answers the summons with full and perfect obedience as our representative.

D. The Servant of the Lord

Isaiah 52:13–15 NASB95
Behold, My servant will prosper, He will be high and lifted up and greatly exalted. Just as many were astonished at you, My people, So His appearance was marred more than any man And His form more than the sons of men. Thus He will sprinkle many nations, Kings will shut their mouths on account of Him; For what had not been told them they will see, And what they had not heard they will understand.
Isaiah 52:10 NASB95
The Lord has bared His holy arm In the sight of all the nations, That all the ends of the earth may see The salvation of our God.
Here the “servant of the Lord” is identified with eschatological judgment and salvation.
Isaiah 53:10 NASB95
But the Lord was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the Lord will prosper in His hand.
Isa
Matthew 12:17–21 NASB95
This was to fulfill what was spoken through Isaiah the prophet: Behold, My Servant whom I have chosen; My Beloved in whom My soul is well-pleased; I will put My Spirit upon Him, And He shall proclaim justice to the Gentiles. He will not quarrel, nor cry out; Nor will anyone hear His voice in the streets. “A battered reed He will not break off, And a smoldering wick He will not put out, Until He leads justice to victory. And in His name the Gentiles will hope.”
Isaiah 41:1–4 NASB95
“Coastlands, listen to Me in silence, And let the peoples gain new strength; Let them come forward, then let them speak; Let us come together for judgment. “Who has aroused one from the east Whom He calls in righteousness to His feet? He delivers up nations before him And subdues kings. He makes them like dust with his sword, As the wind-driven chaff with his bow. “He pursues them, passing on in safety, By a way he had not been traversing with his feet. “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the Lord, am the first, and with the last. I am He.’ ”
Luke 4:16–21 NASB95
And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, The Spirit of the Lord is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, And recovery of sight to the blind, To set free those who are oppressed, To proclaim the favorable year of the Lord.” And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, “Today this Scripture has been fulfilled in your hearing.”

II. The Son of God: The Son of the Father in the Spirit

17-21
Horton has said that we cannot assume Son of Man refers to Christ’s humanity while Son of God refers to his deity. The Son of Man is God and the Son of God is also human.

A. Sonship: Ontological and Official

In the New Testament, as in much of the Second Temple literature, the messianic concept brings together the Adamic and Abrahamic bases of sonship, the former stressing adoption by obedience, the latter underscoring his sonship as unconditional and everlasting. What is different, however, especially in the case of the New Testament, is that Jesus’ sonship in this second sense comes not by adoption but by eternal generation. He is the monogenēs theos—“the only begotten God,” “the only begotten [Son] from the Father” (Jn 1:18, 14; NASB)

To summarize this point, then: Jesus Christ is the Son of God in both senses: (1) as the eternally generated Word of the Father and (2) as the true image-bearer, the faithful Adamic “son” and the loyal “firstborn son” that Israel was intended to be. Therefore, to say that Jesus is the Son of God because he is divine is true, but it is also to say that he has fulfilled his office as a human representative, in the place of Adam and Israel.

B. Preexistent Son

The liberal trajectory leading from Reimarus’s Fragments to D. F. Strauss’s Life of Jesus and Adolf von Harnack’s Essence of Christianity is essentially Arian p 465 (or Adoptionist).

First Quest

1788–1906

Reimarus to Schweitzer. The Christ of faith (confessed by the church in the creeds) is fundamentally different from the real Jesus of history. In his Life of Jesus, David Friedrich Strauss (1808–1874) argued that the high Christology found in the New Testament is mythological. Albert Schweitzer’s The Quest of the Historical Jesus (1906) ended this initial quest by arguing that Jesus expected an imminent establishment of a kingdom that failed to arrive.

No Quest

1906–1953

Schweitzer to Bultmann. Following Martin Kähler (supplemented by Martin Heidegger’s existentialist categories), Bultmann argued that the Jesus of history is of no significance to the Christ of faith.

Second (or New) Quest

1953–present

Especially associated with Ernst Käsemann but also with the Jesus Seminar.

Third Quest

1980s to present

The phrase was coined by an advocate of this quest, N. T. Wright. With the work of G. B. Caird, E. P. Sanders, and others, interest arose in contextualizing Jesus within his Jewish (Second Temple) milieu.

As we have already seen, the Synoptics report the charge against Jesus of blasphemy for claiming to be equal with God; Jesus and the evangelists call people to place their faith in Christ and to receive forgiveness of sins through Christ. Jesus himself calls his people to invoke his name in prayer, in baptism, in receiving forgiveness of sins, and in worship throughout the Gospels. Given the covenantal freight of that phrase “in the name of,” there is no doubt that Jesus was claiming to be no less than Yahweh incarnate. We have already encountered the conundrum Jesus presents to the religious leaders in Matthew 22:41–45: How can David call “Lord” one who will be his future descendant? At least implicitly, Jesus is claiming to have existed as the Lord prior to David himself.

III. Two Natures in One Person: The Incarnation

The Christian Faith: A Systematic Theology for Pilgrims on the Way III. Two Natures in One Person: The Incarnation

With the preceding lines of development in view, we arrive at the center of Christology: the doctrine of the incarnation. The faith of the church, summarized by the Chalcedonian Creed (451), is directed to “one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably …”

A. Exegetical Summary

John 1:14 NASB95
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
Hebrews 2:17–18 NASB95
Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.

B. Dogmatic Development

1. The Frist Controversies

The first reported challenges within the church itself from Jewish influences denied the deity of Christ. Emphasizing the continuing significance of the Mosaic law for Gentile converts, the Ebionite heresy (ʾebeyônîm, Hebrew for “the poor ones”) also regarded Jesus Christ as the Messiah but as an exclusively human person who justified himself by the works of the law and by his example leads his followers to do the same. According to Eusebius, some Ebionites held that he was supernaturally conceived though not preexistent. Similar was the heresy of adoptionism, p 471 which held that although Jesus was essentially nondivine, he was adopted by the Father—perhaps at his baptism or even his birth. As we will see, the effect (perhaps even the motive) of rejecting Christ’s divinity is the reduction of his work to that of providing a superior moral example.

Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids, MI: Zondervan, 2011), 470–471.B. Dogmatic Development

If the challenge from a Jewish perspective was attributing full deity to Jesus Christ, the Hellenistic (Greek) problem was with his full humanity. How could God become flesh, which in Greek thought was tantamount to saying that the Good became trapped in evil matter?

1 John 4:1–3 NASB95
Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.

2. Two Natures in One Person

Based on its view of human beings as composed of three parts—body, soul, and spirit (trichotomy), Apollinarianism taught that Jesus’ human spirit was replaced with the divine Logos.

Hebrews 4:15 NASB95
For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.
Hebrews 2:14 NASB95
Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil,
Hebrews 2:17–18 NASB95
Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.
2 17-18
Monophysitism: The view that Jesus had only one divine nature.

Nestorianism (named after the fifth-century Patriarch of Constantinople, a student of the Antiochene theologian Theodore of Mopsuestia) held that the Logos indwelled Jesus morally rather than essentially. Therefore, he differs from us only in degree. Refusing to use the liturgical expression Theotokos (God-bearer) for Mary, Nestorius insisted that she was only the mother of Jesus’ human nature.

Nestorianism:
Nestorianism essentially held that there were two separate persons in Christ.

CHRISTOLOGICAL HERESIES SPECTRUM:

Denying Christ’s Divinity

Ebionitism Subordinationism Adoptionism Arianism/Semi-Arianism

Denying Christ’s Humanity

Docetism/Gnosticism Apollinarianism Monothelitism

Confusing the Two Natures

Monophysitism/Eutychianism

Dividing the Two Natures

Nestorianism

Nicaea

325

Formal statement on the Trinity

Constantinople I

381

Rejection of Apollinarianism, Monophysitism (also known as Eutychianism), and Nestorianism

Chalcedon

451

Consolidation of “one person in two natures”

Constantinople III

681

Monothelitism condemned; two intelligences and wills: one human, one divine, united in one person

Appollinarianism: Jesus had no human mind, but the divine logos only.
Monothelitism: Christ only had one will.

Luther had introduced the novel view (though similar in some respects to Cyril’s formulation) that the characteristics (or attributes) of Christ’s divine nature are communicated to the human nature. Therefore, Christ can be present bodily at every altar because his human nature shares in the omnipresence of his divine nature. “Even as the one who is exalted at the right hand of God, Jesus Christ is still present on earth according to his divine and human natures.”58 Not only is Jesus Christ in his humanity omnipresent; he is also omniscient.

From a Reformed perspective, this view threatened to roll back the ecumenical consensus achieved at Chalcedon. While affirming Christ’s presence in the Supper, the Reformed held that he could not be present bodily anywhere on earth until his p 477 return in glory

To Lutheran ears, talk of Christ being omnipresent as God but not omnipresent according to his humanity sounded like a Nestorian division of natures. Yet Reformed theologians heard in the Lutheran doctrine a Monophysite confusion of natures: allowing the humanity to be absorbed by the divinity.

First, the Lutheran-Reformed debate turns on the question of the communication of attributes (communicatio idiomatum). From the Reformed perspective, this refers to the fact that by virtue of the hypostatic union the attributes of either nature belong to the one person.

Second, differences between these traditions can be discerned on the question of whether the deity of Christ can be contained (i.e., circumscribed) by his humanity. Reformed Christology strongly affirms the strictest identification between Jesus and God in the incarnation.

Like other Reformed pastors, Calvin articulated a more paradoxical formulation: “Here is something marvelous: the Son of God descended from heaven in such a way that, without leaving heaven, he willed to be borne in the virgin’s womb, to go about the earth, and to hang upon the cross; yet he continuously filled the world even as he had done from the beginning!”

In short, the Reformed acknowledge a communication of attributes (both divine and human) to the person, while Lutherans teach a communication of attributes of one nature to the other. It should be observed that in the Lutheran view (contra Monophysitism) the natures do not become fused into one. However, the specter of confusing the natures is raised by the insistence that whatever is done by the human nature is done by the divine nature rather than, as the Reformed would say, by the one person.

Only in the distinctiveness of each nature, united in one person, do we find the complete Savior who can bring complete deliverance from sin and death. All Christians share the conclusion expressed by Warfield: “No Two Natures, no Incarnation; no Incarnation, no Christianity in any distinctive sense.” As a fact of history it is the heart of the gospel, the basis of any legitimate talk of God’s redemption of the world in his Son.

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