Chapter Seventeen - The Pre-existence and Deity of Christ
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God's method of redemption was through the seed of the woman (Genesis 3:15). The redeemer was to be born of a woman, born under the law (Galatians 4:4). He needed to be both human and divine so that He might be the mediator between man and God and reconcile man to God. Reconciliation could only be accomplished through the incarnation, God being made flesh. The purpose of this chapter is help the readers to understand the pre-existence (also known as the pre-incarnation) and deity of the Lord Jesus Christ.
This chapter is divided into four major parts, they are:
various historical views of the person of Christ;
the pre-existence of Christ;
Christ's riches in eternity; and
the deity of Christ.
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1. VARIOUS HISTORICAL VIEWS OF THE PERSON OF CHRIST
There has been a great diversity of views concerning His person, the most outstanding are as follows:
Ebionites;
Gnostics;
Arians;
Apollinarians;
Nestorians;
Eutychians; and
Biblical (Traditional Orthodox View).
1.1 Ebionites
This group was a remnant of extreme Judaizing Christianity. They taught that Jesus, the son of Mary and Joseph, so fulfilled the Mosaic law that God chose Him to be His Messiah. The consciousness that God chose Him to be the Messiah came at His baptism, when He received the Holy Spirit. The deity and virgin birth of Christ were denied. The belief of Christ's deity seemed to be incompatible with monotheism. The heresy in this view is obvious.
1.2 Gnostics
Whereas the Ebionites demonstrated a Jewish perversion from the truth, the Gnostics represent a Gentile perversion. This system had a basic dualism running through it:
the higher and the lower;
the spirit and the flesh; and
the good and the evil.
Because flesh was considered evil, surely God could not become flesh, at least not in the orthodox interpretation of the incarnation. Thus, the person of Christ was approached in one of two ways:
Cerinthian Gnosticism taught that the divine Christ came upon the human Jesus at His baptism and departed shortly before Jesus' death.
Docetic Gnosticism held that Jesus was actually a kind of phantom, and only had the appearance of flesh.
Incipient Gnosticism is touched upon in the epistles of Colossians, 1 and 2 Thessalonians, 1 John, Jude and Revelation. The doctrinal error as it relates to the person of Christ is strongly refuted in such passages as Colossians 1:15-18; 2:9; Hebrews 2:14; 1 John 2:22f; 4:2-6, 15; 5:1-6; and 2 John 7.
1.3 Arians
In the early fourth century, Arius of Alexandria championed the position that though Christ may be called God, He was not true God and in no way equal with God in essence or eternity. Before time was, Christ was created. He, the Logos of God, was the first-born of all creation, and the agent in fashioning the world. In the incarnation, the Logos entered a human body, taking the place of the human spirit. Thus, Christ was neither fully God nor fully man. Such verses as Mark 13:32; John 5:19; 14:28; and 1 Corinthians 15:28 were used in support (Please read section 5 of Chapter 15 of this course for the correct interpretation). The Nicean Council, held in AD 325, rejected Arianism as heresy and declared that Jesus Christ was begotten, not made, and was of one substance with the Father.
1.4 Apollinarians
The Nicean Council did not bring the controversy to an end, for the relationship of the two natures of Christ to one another was not clarified. There was a danger of two extremes:
on the one hand, the divine nature could also absorb the human that the human would lose its identity; or
on the other hand, the identities of the two natures could be so separate that Christ virtually would be two persons.
Apollinaris, taking the former position, argued that Jesus had a true body and animal soul, but not a rational spirit or mind. The Logos filled the place of human intelligence. This view did honor to the deity of Christ, but it had the effect of destroying His full humanity. The First Council of Constantinople, held in AD 381, condemned this as heresy.
1.5 Nestorians
Nestorius denied the real union of the two natures of Christ into one person, and implied a twofold personality. The Logos dwelt in the man Jesus, so that the union between the two natures was somewhat analogous to the indwelling of the Spirit. This endangered the true deity of Christ, since He was distinguished from other men in whom God dwelt only by the plenitude of His presence and the absolute control that the divine in Christ exercised over the human. The Synod of Ephesus, in AD 431, condemned this teaching.
1.6 Eutychians
The Eutychians were led to the opposite extreme from the Nestorians. They held that there were not two natures but only one nature in Christ. All of Christ was divine, even His body. The divine and the human in Christ were mingled into one, which constituted a third nature. The Eutychians were often called Monophysites because they virtually reduced the two natures of Christ to one. The Council of Chalcedon, in 451, condemned this doctrine.
The Monophysite controversy then took a new turn. Some followers of this view now taught that Christ had but one will. But the Third Council of Constantinople, in AD 681, condemned the Monothelite doctrine, declaring that in Christ there are two distinct natures, a human and a divine, and that therefore there are of necessity two intelligences and two wills.
1.7 Biblical (Traditional Orthodox View)
The Council of Chalcedon, in AD 451, established what has been the position of the Christian church. There is one Jesus Christ, but He has two natures, the human and the divine. He is truly God and truly man, composed of body and rational soul. He is consubstantial with the Father in His deity and consubstantial with man in His humanity, except for sin. In His deity He was begotten of the Father before time, and in His humanity born of the virgin Mary. The distinction between the natures is not diminished by their union, but the specific character of each nature is preserved and they are united in one person. Jesus is not split or divided into two persons; He is one person, the Son of God.
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2. THE PRE-EXISTENCE OF CHRIST
2.1 The Definition of the Pre-existence of Christ
"Pre-existence" when applied to the person of Jesus Christ means that He existed before this created realm, and there was never a time when He did not exist; He had no beginning. God is the uncaused cause of all things. He always has been and always will be. He had no beginning and will never have an end. So, not only is God beyond the beginning and ending of time; He exists outside of time. And since the person of Jesus Christ is God, there should be evidence that He, too, existed in "eternity past" with His Father.
2.2 The Importance of the Doctrine of the Pre-existence of Christ
Christ's existence prior to His conception and birth is assumed and used as the basis of the doctrines of incarnation and atonement. His birth in Bethehem was not His origin, only His incarnation. Indeed, how could there be an incarnation without a previous existence? To deny the latter renders the former impossible. Christ's pre-existence is the foundation on which the whole superstructure of the Christian faith rests. If He was not pre-existent, He cannot be God, and if He is not God, He cannot be Creator and Redeemer.
2.3 The Uniqueness of the Birth of Christ
Jesus was unique among men in that His birth did not mark His origin, but only His appearance as a man on the stage of time. Of no other person would it be possible to distinguish between His birth and His origin, or to say that His life did not begin when He was born. His origin was not related to His birth, nor His nature dependent only on human ancestry. His nature was derived from His eternal being. He did not become God's Son at the incarnation, or when He rose from the dead. He is God, supreme and without beginning.
We will look at three kinds of evidences which support the doctrine of the pre-existence of Christ:
appearances of Christ in the Old Testament record (called "theophanies," meaning "a visible manifestation of a deity"; or, to use a theological term, "Christophanies").
Old Testament statements of the pre-existence of Christ; and
New Testament statements of the pre-existence of Christ.
2.4 The Appearances of Christ in the Old Testament
Occasionally in the Old Testament a mysterious person appears to speak for God. This person accepts worship as God, something never done even by angels. Theologians call this appearance theophanies. This person has the the following names:
Son of God (Psalm 2:7; Daniel 3:24-25);
God (Psalm 45:6);
Jehovah (Genesis 19:24; 18:13f; 17-20, 33; Hosea 1:7);
captain of the host of the Lord (Joshua 5:13-15); and
the angel of the Lord (Genesis 16:7-14; 22:11-18; Exodus 3:2-5; 14:19; Numbers 22:22-35; Judges 6:11-24).
2.4.1 Son of God
Although the Lord Jesus Christ, the second person of the Trinity, often appears in the Old Testament, He is never referred to as Christ. In Psalm 2:7 Jehovah calls Him His Son.
Three faithful men in the fiery furnace, and the Son of God was walking with in the midst of the fire. One can readily understand Nebuchadnezzar's astonishment at what happened. "Did not we cast three men bound into the midst of the fire? ... Lo, I see four men loose" (Daniel 3:24-25). The king recognized the fourth figure as a divine being.
2.4.2 God
In Psalm 45:6 Jehovah calls Him God.
2.4.3 Jehovah
More frequently He is called Jehovah. Note the usage in Genesis 19:24, "The Lord [Jehovah] rained on Sodom and Gomorrah brimstone and fire from the Lord [Jehovah] out of Heaven." Undoubtedly, this is the same one who is called the Lord [Jehovah] in Genesis 18:13f, 17-20, 33. God said, "But I will have compassion on the house of Judah and deliver them by the Lord [Jehovah] their God" (Hosea 1:7).
2.4.4 Captain of the host of the Lord
An example of such an appearance is in Joshua 5:13-15. It takes place just prior to Israel's first encounter with the Canaanites while Joshua is outside of Jericho, preparing to attack it. This "man," as He is called, identifies Himself as "captain of the host of the Lord," a reference to the heavenly, angelic host. Joshua bows down to Him and calls Him "Lord" and refers to himself as "servant."
2.4.5 The angel of the Lord (Most Often)
Most often He is called "the Angel of the LORD [Jehovah]" in the following Old Testament Scriptures:
He appeared to Hagar and told her to return and submit herself to Sarah, adding that He would multiply her posterity (Genesis 16:7-14).
He appeared to Abraham and stayed his hand when he was about to slay his son Isaac (Genesis 22:11-8).
He told Jacob that He would prosper him in the face of Laban's unfair dealings with him (Genesis 31:11-13).
To Moses He appeared in a flame of fire out of the bush and asked him not to draw near, for the ground was holy (Exodus 3:2-6).
He went before Israel when they left Egypt (Exodus 14:19; cf. 23:20; 32:34). Paul says that the rock was Christ (1 Corinthians 10:4).
When Balaam came to curse Israel, He intercepted him and instructed him to say only such things as He would speak to him (Numbers 22:22-35).
He came to Gideon when he was secretly threshing wheat to hide it from the Midianites, and told him to go and deliver Israel (Judges 6:11-24).
To Manoah He appeared and promised him a son, whom his wife called Samson (Judges 13:2-24).
When David sinned in numbering the people, God sent the angel with a pestilence (1 Chronicles 21:1-27).
When Elijah fled before Jezebel, He came and refreshed him under the juniper tree (1 Kings 19:5-7).
No doubt it was the same person that spoke to Elijah at Mt. Horeb (1 Kings 19:9-18).
In the days when Sennacherib invaded Judah, He came to the rescue of the distressed Jews and smote 185,000 Assyrians in one night (2 Kings 19:35).
In Zechariah 1:11 He stands among the myrtle trees and receives the reports of various messengers.
In Zechariah 3:1 Joshua the high priest is represented as standing before this same angel.
The appearance of "the Angel of the LORD [Jehovah]" in the Old Testament is usually a theophany, which is a technical term for an appearance of God Himself in a form like a man, so that He can be seen by men. The God who in His essence is invisible (Colossians 1:15; John 1:18) makes Himself visible in this way.
The translators and editors of the New King James Version (1982) have used the capitalized form Angel in those places where in their judgment the expression indicates a theophany, and angel in those places which seem to introduce a created angel.
In the light of John 1:18 it would appear that appearances of God in the Old Testament were actually appearances of the Second Person of the Trinity, the Son, who is the Revealer of God. Appearances of "the Angel of the LORD [Jehovah]" cease after the incarnation of Christ which supports conclusions that He was the preincarnate Christ.
2.4.5.1 Biblical evidence in Genesis 16:7-14
The Angel of the LORD [Jehovah] spoke with God's own authority. The Angel of the LORD [Jehovah] said to Hagar, "Return to your mistress, and submit yourself under her hand" (Genesis 16:9). This is not a suggestion, but a command. This Angel spoke for and with the authority of God. Note that this command provided guidance. Hagar did not know where she was going or what to do, but the angel knew what she was to do (return) and how she was to go about doing it (accept the submissive role appropriate to her position in the family).
The Angel of the LORD [Jehovah] can guarantee the future! Then the Angel of the LORD [Jehovah] said to her, "I will multiply your descendants exceedingly, so that they shall not be counted for multitude" (Genesis 16:10). The Angel of the LORD [Jehovah] can guarantee the future! The word "I will" assumed not just knowledge of the future, but actual control of the future insofar as Hagar's child was concerned.
Hagar identified the Angel of the LORD [Jehovah] as the LORD Himself! Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, "Have I also here seen Him who sees me?" (Genesis 16:13). Hagar, recognizing this Angel's inherent authority, identified Him not as an angel, but as the LORD Himself! Hagar was convinced that the Angel of the LORD [Jehovah] was more than an angel, that in meeting Him she met God cloaked in angelic form.
Hagar's conclusion, that her experience of the Angel of the LORD [Jehovah] was a theophany - an appearance of God in human or angel form - has been accepted by many Bible scholars. Others argue that the Angel of the LORD [Jehovah] is one of the special "named" angels of Scripture, one who is so intimate with God that his words can be considered those of God Himself. While other angels who appear to human beings display knowledge of what happens in the material realm and service as God's messengers, no other angel makes promises as if he were God Himself. Only the Angel of the LORD [Jehovah] makes first person pronouncements about the future, such as "I will multiply your descendants' (cf. Judges 2:1).
2.4.5.2 Biblical evidence in Judges 6:11-24
The change of expression from "the Angel of the LORD [Jehovah]" (Judges 6:11-12) to "the LORD [Jehovah]" (Judges 6:14, 16, 23) is evidence that this was indeed a theophany.
The account shows Gideon's own progress of understanding. At first he addresses his Visitors as "my lord" (Judges 6:13), a translation of the Hebrew adoni, which is used of men.
Later he calls Him "my Lord," using the Hebrew Adonai, which is a name for God (Judges 6:15).
Gideon's exlamation in verse 22 shows that he is finally aware of being in the presence of God:
Now Gideon perceived that He was the Angel of the LORD [Jehovah]. So Gideon said, "Alas, O Lord GOD! For I have seen the Angel of the LORD face to face."
This clearly implies that to see the Angel of the LORD [Jehovah], is to see the LORD [Jehovah] Himself. Gideon instantly built an altar to commemorate this appearance and his commission. Because God spoke peace to Gideon, he named the altar "Yahweh-shalom", that is, "The LORD is peace" (Judges 6:24).
2.4.5.3 Biblical evidence in Judges 13:2-24
Manoah's wife, in speaking to her husband, describes the unusual visitor as a "Man," but also an "Angel." The text calls Him "the Angel of the LORD [Jehovah]" (Judges 13:3); "the Angel of God" (Judges 13:9); and "God" (Judges 13:22).
At first Manoah does not know who this Person is (Judges 13:16). But the context seems to denote a theophany. After the event Manoah acknowledges that he has seen God (Judges 13:22).
The name which the Visitor gives - "wonderful" (Judges 13:18) - is used of the Messiah in the famous prophecy of Isaiah 9:6.
2.4.5.4 Biblical evidence in Exodus 3:2-6
God (compare "the Angel of the LORD in verse 2" with "God" in verses 4-6) appeared to Moses and gave him a personal call to the service of delivering Israel from Egypt. The Lord Jesus Christ spoke of the experience of Moses "at the bush" (Luke 20:37). Exodus 3:2-6 clearly shows to us that "the Angel of the LORD [Jehovah]" is actually an appearance of God Himself in a form like a man.
2.4.6 Conclusion
Micah 5:2 informs us that prior to His birth Messiah made appearances. From all these Scriptures, we learn that Christ had a distinct personal existence during the Old Testament period and that He had definite and repeated dealings with the Israelites.
2.5 Old Testament Statements of the Pre-existence of Christ
The following Old Testament Scriptures have the intimations of the pre-existence of Christ:
Proverbs 8:22-31;
Micah 5:2; and
Isaiah 9:6.
2.5.1 Proverbs 8:22-31
"The Lord possessed Me in the beginning of His way, before His works of old. I was set up from everlasting, from the beginning, or over the earth was ... When He prepared the Heavens, I was there ... When He appointed the foundations of the earth: Then I was by Him, as one brought up with Him, and I was daily His delight, rejoicing always before Him" (Proverbs 8:22-31).
An illuminating glimpse of the relationship of eternal Father and eternal Son is suggested in Proverbs 8:22-31. It would appear that here "wisdom" is more than the personification of an attribute of God, but is rather a foreshadowing of Christ, who is the wisdom of God. "Wisdom" is personified in much the same way as is "the Word" (John 1:1). Between the personified divine wisdom in Proverbs and the incarnate divine Word in John there are striking correspondences.
2.5.2 Micah 5:2
"But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity" (Micah 5:2).
Through the prophet Micah, God tells His people that the Messiah's existence would not begin in Bethlehem, but that He is "from long ago." The last word in the verse, the Hebrew word olam, is translated "eternity." However, Hebrew scholars are disagreed whether olam should be "days of old" or "eternity." For example, in Micah 7:14 the same word is clearly "days of old." But if we are correct in translating this word "eternity," then this text supports not only the pre-existence of Christ, in the form of theophanies, but also His eternal nature, His timelessness.
2.5.3 Isaiah 9:6
"For a child will be born to us, a Son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace" (Isaiah 9:6).
The strongest statement here is "Eternal Father." Possibly the Hebrew phrase should be rendered "father (possessor) of eternity," which would mean "self-existent one"; or it means that "Messiah is eternally a Father to His people, guarding, supplying and caring for their needs." This second interpretation seems to be most widely accepted. Incidentally, there is no teaching here that Christ is identical with the Father. The point is that He is eternal.
Another statement found in the first part of the sentence, "A child will be born," speaks definitely of His birth in Bethlehem. "A son will be given" implies His pre-existence, since a gift usually exists prior to the time it is actually given.
2.6 New Testament Statements of the Pre-existence of Jesus Christ
Our Lord Jesus Christ was conscious of a previous existence. He spoke of the glory He had with the Father before the world existed (John 17:5). He claimed pre-existence in explicit and unmistakable terms, e.g. "I came out from God. I came forth from the Father, and am come into the world" (John 16:27-28). We can know the pre-existence of Christ from the following explicit New Testament statements:
John 1:1 and 1 John 1:1;
John 3:13; 17:24 and 19:9-11;
John 8:56-58;
John 17:5;
John 1:3; 1 Corinthians 8:6 and Colossians 1:16-17; and
Colossians 1:15 and Hebrews 1:2.
2.6.1 John 1:1 and 1 John 1:1
"In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).
In the eternal past, Christ "was with God," indeed, He "was God" (John 1:1). This was "before the world was" (John 17:5). He is called "the Word" (John 1:1, 14; Revelation 19:13). A word is a medium of manifestation, a means of communication, and a method of revelation. In harmony with this interpretation, we read in Hebrews 1:2 that God "in these last days has spoken to us in His Son." That John conceives of the Logos as personal is evident from the structure of his sentence. He says theos en ho logos, which means that the Logos is God, but does not mean that He is all of God. If he had said, ho theos en ho logos, he would have made the terms God and Logos convertible terms and so have taught Sabellianism.
Both John 1:1 ("In the beginning was the Word") and 1 John 1:1 ("that which was from the beginning") undoubtedly mean the beginning of time as recorded in Genesis 1:1: "In the beginning God created the heavens and the earth." In other words, the Son of God was present at creation. John 1:3 says further that this Word created all things. Since Genesis 1:1 attributes creation to God, this implies both pre-existence and eternal existence. To the Hebrew reader who would naturally make these associations it is safe to say that pre-existence and eternal existence are one and the same.
2.6.2 John 3:13; 17:24 and 19:9-11
Jesus described Himself to Nicodemus as "He that came down from Heaven" (John 3:13). He often spoke out of the consciousness of His own pre-existence. "Thou didst love Me before the foundation of the world" (John 17:24). When Pilate asked Jesus, "Where are You from?" He remained silent, but left no doubt of His pre-existence (John 19:9-11).
2.6.3 John 8:56-58
"'Your Father Abraham rejoiced to see my day, and He saw it, and was glad.' The Jews therefore said to Him, 'You are not yet fifty years old, and have You seen Abraham?' Jesus said to them, 'Truly, truly, I say to you, before Abraham was born, I AM'" (John 8:56-58).
Reacting violently to Jesus' last statement, the Jews picked up stones to throw at Him. They took it as a clear claim to pre-existence and hence to eternal existence, an attribute of God. Jesus' claim in the original Aramaic probably appeared to the Jews to be a blatant play on words; "I am" is an expression of existence, but the name of God, Yahweh, is built upon the same root ("self-existent One"). Furthermore, the words, "I AM" are grammatically incorrect, taking the place of the more usual, "I was." Evidently, Jesus had another message behind the use of these out-of-place words - to express His eternal existence. These words are a clear assertion of pre-existence and also a claim of identity with the Jehovah of the Old Testament.
2.6.4 John 17:5
"Glorify Thou Me together with Thyself, Father, with the glory which I had with Thee before the world was" (John 17:5).
In His prayer, Jesus voiced His yearning for a resumption of the glorious relationship that had eternally existed between Himself and His Father, until interrupted by His incarnation. This is not just pre-existence, but also actual and conscious existence at the Father's side. This yearning throws light on His frequent withdrawals into mountain solitude where He could recapture something of the atmosphere of His Heavenly home.
2.6.5 John 1:3; 1 Corinthians 8:6 and Colossians 1:16-17
"For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities - all things have been created through Him and for Him. And He is before all things, and in Him all things hold together" (Colossians 1:16-17).
Scripture repeatedly declares that Christ had a part in creation. The claim to be creator is, of course, a claim to eternal existence. Furthermore, the expression "before all things" is a phrase which not only declares His temporal priority to the universe but also suggests His superiority over it. John writes that "all things came into being through Him; and apart from Him nothing came into being that has come into being" (John 1:3; cf. v.10). Paul says that "through Him are all things, and we through Him" (1 Corinthians 8:6; Colossians 1:16-17). These Scriptures represent Christ as creator, preserver, and goal of creation. Particular attention may be called to the fact that when God was about to create man there was first a council in the Godhead. God said, "Let Us make man in Our image, according to Our likeness" (Genesis 1:26). Proverbs 8:30 says, "Then I was beside Him, as a master workman."
2.6.6 Colossians 1:15 and Hebrews 1:2
Paul calls Him "the first-born of all creation" (Colossians 1:15; cf. its messianic use in Psalm 89:27). This title does not mean that Christ Himself was the first one created; what the title does mean is that Christ, existing as He did before all creation, exercises the privilege of primogeniture as Lord of all creation, the divinely appointed "heir of all things" (Hebrews 1:2). He was there when creation began, and it was for Him as well as through Him that the whole work was done. We know very little of Christ's work during this period, except that the Father through Him made the world (Hebrews 1:2) and that He chose the believers in Him before the foundation of the world (Ephesians 1:4).
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3. CHRIST'S RICHES IN ETERNITY
Paul links His precedence in time with His preeminence as Creator and Preserver. "He is before all things, and by Him all things consist" (Colossians 1:17). He compresses into three pregnant words the condition of our Lord in His former state of glory: "He was rich" (2 Corinthians 8:9). This enhances the magnitude of the love that moved Him to lay aside "the splendours and prerogatives of deity, the exercise of infinite power and the disclosures of supreme majesty."
"His love transcends all human measure," exclaimed P.T. Forsyth, "if only, out of love, He renounced the glory of heavenly being for all He here became. Only then could we grasp the full stay and comfort of words like these. 'Who shall separate us from the love of Christ?' Unlike us, He chose the oblivion of birth and the humiliation of life. He consented not only to die, but to be born ... What He gave up was the fulness, power and immunity of a heavenly life."
He was certainly not rich in the sense in which we use the word. Then in what did these riches that He renounced for our enrichment consist? Divine riches cannot be weighed by earth's scales. They were, of course, spiritual, not material. And are not all true riches spiritual?
Among others, the following three elements have been suggested as constituting His riches in His heavenly home:
He was rich in home love;
He was rich in home harmony; and
He was rich in home resources.
3.1 He Was Rich in Home Love
"My Father's house" (John 14:2) was a phrase that seemed to linger on His lips, conjuring up as it did nostalgic memories of past joys and loving fellowship. In His high-priestly prayer He had said to His Father, "Thou lovedst me before the foundation of the world" (John 17:24). Not luxurious furnishings or priceless objets d' art, but mutual understanding and reciprocal love are the true riches of the home. In His Father's house, those had been the Son's from the unbeginning eternity, and in addition, the love and adoration of all the heavenly host. He was rich in home love.
3.2 He Was Rich in Home Harmony
The unity of the Godhead was unmarred by discord. Father, Son, and Holy Spirit delight to honour one another. "I and my Father are one" (John 10:30), Jesus claimed, implying they were one not only in essence, but also in attitude and purpose. The Persons of the Trinity co-operated for our redemption in perfect harmony and reciprocity. The Father planned. The Son made the plan possible of realization by yielding up His life to death on the cross. The Spirit bent His fiery energies to the implementation of the plan. It was His appreciation of this harmony that inspired our Lord to pray for His followers: "That they may be one, as We are" (John 17:11). The harmony of His heavenly home was complete and satisfying.
3.3 He Was Rich in Home Resources
Every Biblical allusion to the Father's house is one of surpassing beauty and splendor. It seems as though the inspired writers, at a loss to describe its magnificence and great generosity, ransacked the universe for conceptions to convey something of the glories that Christ renounced in the incarnation. "And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones ... And the twelve gates were twelve pearls ... and the street of the city was pure gold, as it were transparent glass" (Revelation 21:18-21).
In His Father's house, every created being was at His immediate command. "Thinkest thou that I cannot now pray to my Father, and He shall presently give Me more than twelve legions of angels?" (Matthew 26:53) was Jesus' challenge to His enemies. There, for Him to desire was to have, and it was his desire that His disciples should share in His Father's bounty. "Whatsoever ye shall ask the Father in my name, He will give it you" (John 16:23).
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4. THE DEITY OF CHRIST
4.1 The Definition of the Deity of Christ
The term "deity" when applied to our Lord Jesus Christ means that He is:
God;
eternal;
all-holy;
almighty;
on an absolute equality with the Father and the Holy Spirit; and
of whose person and glory He is the accurate expression (Hebrews 1:3).
4.2 The Importance of the Doctrine of the Deity of Christ
Is any other question so far-reaching and important as the question: Who was Jesus? Is He or is He not God?
The Importance of the doctrine of the deity of Christ is best summarized in the following statements:
If Jesus is not God, then there is no Christianity.
The very basis of Christianity is that Jesus was God manifest in the flesh.
The deity of Christ is the key doctrine of Scripture.
4.2.1 If Jesus is not God, then there is no Christianity
If Jesus is not God, then there is no Christianity, and we who worship Him are nothing more than idolaters. Conversely, if He is God, those who say He was merely a good man, or even the best of men, are blasphemers. More serious still, if He is not God, then He is a blasphemer in the fullest sense of the word. If He is not God, He is not even good.
4.2.2 The very basis of Christianity is that Jesus was God manifest in the flesh
The very basis of Christianity is that Jesus was God manifest in the flesh (1 Timothy 3:16). If that assertation can be overthrown, then the whole superstructure of Christianity crashes to the ground, and we are bound to assume that Jesus was either a shameless impostor or that He suffered from a delusion. In either case He is disqualified from being our Saviour, and the most astounding phenomenon as well as the most potent factor in human affairs is left entirely without explanation.
4.2.3 The deity of Christ is the key doctrine of Scripture
The deity of Christ is the key doctrine of Scripture. Reject it, and the Bible becomes a confused jumble of words devoid of any unifying theme. Accept it, and the Bible becomes an intelligible and ordered revelation of God in the person of Jesus Christ. Christ is the center of Christianity, and the conception we form of Christianity is therefore the conception we have of Him.
4.3 Our Belief in the Deity of Christ Is Based on Our Faith in the Scriptures
Our belief in the deity of Christ is based on our faith in the Scriptures. We believe Him to be the Son of God because we accept the teaching of Holy Scripture and its statements about Him. When we assert belief in the deity of Christ we mean that the person known to history as Jesus of Nazareth existed in eternity before He became man as the infinite and eternal God, the second Person of the Trinity.
4.4 Denials of Christ's Deity
It was not until the fourth century that anyone began to attack the belief of Christians in the deity of Christ. Then it was Arius the noted heretic who led the attack. From the form his attack took, it is apparent that until then Christians had accepted the doctrine without question. His arguments were not couched to correct an existing heresy, but to overthrow the currently accepted view.
Without question, the last battle of the Christian age, as the first, will centre in the person of Christ. It is significant that most of the modern religious cults are in error concerning the person and deity of Christ:
Spiritism asserts: "it is an absurd idea that Jesus was more divine than any other man."
Christian Science claims: "Jesus Christ is not God, as Jesus Himself declared, but the Son of God."
Jehovah's Witnesses boldly state: "Jesus was not God the Son."
In order to defend the doctrine of the deity of Christ, we will look at the following evidences:
the creedal testimony;
the personal testimony;
the powers and prerogatives of Christ;
the witness of the four gospels;
the witness of the other New Testament passages;
the witness of Christ's claims;
the witness of the spread of Christianity; and
the witness of Christ's transforming power.
4.5 The Creedal Testimony
Creedal testimony to Christ's deity abounds, beginning with that first confession of Peter, which the Lord attributed not to keen spiritual insight, but to divine revelation: "Thou art the Christ, the Son of the living God" (Matthew 16:16). Throughout the centuries there has been an unbroken chain of creedal testimony to the Godhood of Christ. From many, three creedal statements are selected:
the Apostles Creed (AD 165);
the Nicene Creed (AD 325); and
the Westminster Confession (now more than three centuries old).
4.5.1 The Apostles Creed (AD 165)
"I believe in God the Father, Almighty, Maker of Heaven and earth, and in Jesus Christ His only Son our Lord ...."
4.5.2 The Nicene Creed (AD 325)
"I believe ... in one Lord Jesus Christ, the only begotten Son of God ... being of one substance with the Father ..."
4.5.3 The Westminster Confession (AD 1643)
"The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father did, when the fulness of time was come, take upon Him man's nature ..."
4.6 The Personal Testimony
While personal testimony is not in itself proof, it is significant that there is a volume of testimony bearing on this point from unbelievers as well as believers.
4.6.1 Unbelievers
Unbelievers have outdone each other in applauding the unique character of Christ, and in a court of law, favourable evidence from a witness for the opposing side carries great weight. Here are some tributes from unbelievers and even enemies of Christianity:
Ernest Renan, the French infidel: "Repose now in Thy glory, noble founder. Thy work is finished! Thy divinity is established ... Between Thee and God there will no longer be distinction ... Whatever may be the surprise of the future, Jesus will never be surpassed."
Lord Byron, profligate poet: "If ever a man was God, or God was man, Jesus Christ was both."
J.J. Rousseau, immoral atheist: "If the life and death of Socrates were those of a sage, the life and death of Jesus were those of a God."
Napoleon, the ruthless conqueror: "I know men, and I tell you, Jesus was not a man. Superficial minds see a resemblance between Christ and the founders of empires and the gods of other religions. This resemblance does not exist ... Jesus Christ alone founded His Empire upon love, and at this hour millions would die for Him. In every other existence but that of Christ, how many imperfections."
4.6.2 Believers
Believers have added their testimony and of these a few are selected:
Daniel Webster, American statesman: "I believe Jesus Christ to be the Son of God."
William Shakespeare, immortal poet: "Jesus Christ, my Saviour."
John Milton, blind poet, "Begotten Son, Divine Similitude."
William E. Gladstone, Prime Minister of Britain: "All that I live for is based on the divinity of Christ."
Alexander Whyte, Scottish preacher: "The longer I live, the firmer is my faith rooted in the Godhead of my Redeemer. No one short of the Son of God could meet my case. I must have one who is able to save to the utmost."
4.7 The Powers and Prerogatives of Christ
The powers and prerogatives of Christ is one of the strong evidences supporting the deity of Christ. Jesus demonstrates the attributes of God:
omnipotence;
omniscience;
omnipresence;
self-existence;
creation;
resurrection;
judgment;
works miracles;
casts out demons;
forgives sin; and
accepts worship.
4.7.1 Omnipotence
He Himself laid claim to omnipotence. "All power is given unto Me in Heaven and in earth" (Matthew 28:18). On occasions He exhibited this power over:
nature (Matthew 8:27);
demons (Luke 4:36);
angels (Matthew 26:53);
disease (Luke 4:40); and
death (Mark 5:41-42).
4.7.2 Omniscience
Jesus displays omniscience when He reads Nathaniel's mind (John 1:48-51). Omniscience is also implied in the statement "Jesus did not commit Himself unto them, because He knew all men" (John 2:24; see also John 4:29; 16:30; Colossians 2:3).
4.7.3 Omnipresence
The promise subjoined to our Lord's Great Commission involves the omnipresence of Christ. "Lo, I am with you alway, even unto the end of the world" (Matthew 28:20).
4.7.4 Self-existence
He asserted His own self-existence in these words: "As the Father hath life in Himself, so hath He given to the Son to have life in Himself" (John 5:26; see also John 8:57-58; Revelation 1:8).
4.7.5 Creation, resurrection and judgment
Actions are ascribed to Christ that are possible to deity alone:
creation (Colossians 1:16; Hebrews 1:10);
resurrection (John 5:28-29); and
judgment (John 5:27).
4.7.6 Works miracles, casts out demons and forgives sin,
He works miracles (John 2:11), casts out demons (Luke 8:28-33) and forgives sin (Mark 2:7).
4.7.7 Accepts worship
When Thomas exclaimed, "My Lord and my God" (John 20:28), Jesus did not rebuke him for blasphemy, but accepted his ascription of deity without objection or hesitation. Contrast this with the reaction of the angel, when John fell down to worship him: "See thou do it not" (Revelation 22:8-9).
4.8 The Witness of the Four Gospels
The four gospels are the main source of our knowledge of the person of our Lord Jesus Christ. The Old Testament makes its contribution to the subject. References to Jehovah in the Old Testament are applied to Christ in the New Testament. That is inexplicable and unwarranted if He was not God. Yet, as strict monotheists, the New Testament writers constantly use these ascriptions without any explanation or apparent consciousness of incongruity. In illustration of this, compare Matthew 3:3 with Isaiah 40:3; Ephesians 4:7-8 with Psalm 68:18; 1 Peter 3:15 with Isaiah 8:13.
The witness of the four gospels is credible because of the following reasons:
The four gospel writers could not have the ability to invent such incomparable figure.
The atmosphere in which the gospel writers lived was hostile to the message they recorded.
The Christ of the Bible had historical reality.
The four gospels are consistent.
4.8.1 The four gospel writers could not have the ability to invent such incomparable figure
The four evangelists are obviously depicting a real and not an imaginary character. It has been suggested that they created the story out of their own inner consciousness, but that assumption is incredible. How could those "unlearned and ignorant men" (Acts 4:13) with such consummate skill invent such an incomparable figure? As well expect four artisans to take up palette and brush and combine to produce a masterpiece in art eclipsing a Raphael!
4.8.2 The atmosphere in which the gospel writers lived was hostile to the message they recorded
Again, the moral and religious atmosphere in which those men lived was entirely hostile to the message they recorded. How could provincial, exclusive Jews, with their scorn of the Gentiles, paint such a glowing portrait of a Messiah whose love embraced both Jew and Gentile?
4.8.3 The Christ of the Bible had historical reality
To contend that the Christ of the Bible is the offspring of mere human imagination and had no historical reality, would make the gospels as great a miracle in the realm of literature as the living Christ in the realm of history. Ernest Renan remarked that it would take a Jesus to invent a Jesus. J.J. Rousseau contended that it is more inconceivable that a number of persons should agree to write such a history, than that one should form the subject of it.
4.8.4 The four gospels are consistent
The four gospels combine to present a character absolutely unique, the one universal Man. Although He came of the most exclusive of races, He Himself bore no race mark. No other man has escaped this. Each gospel presents identically the same character. The Christ of Mark says and does nothing inconsistent with the Christ of Matthew. And more remarkable still, the New Testament epistles continue to present "this same Jesus."
The gospel narratives are so thoroughly saturated with the assumption of His deity, that it crops out in quite unexpected ways and places. In three passages in Matthew's record, for example, He is represented as speaking most naturally of "His angels" (Matthew 13:41; 16:27; 24:31).
4.9 The Witness of the Other New Testament Passages
The witness of the other New Testament passages are as follows:
John 1:1;
Romans 1:4;
Philippians 2:6;
Colossians 1:15-17;
Colossians 2:9; and
Hebrew 1:1-8.
4.9.1 John 1:1
"In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). John 1:14 clearly identifies the "Word" as Jesus who "dwelt among us." He was, first of all, pre-existent, or "in the beginning." Second, He was "with" God; that is, He was in the presence of God yet a distinct personality in His own right. Finally, the climax of the sentence is in the words, "The Word was God." This teaches the full deity of the Word without saying that the Word is the same person as God, because the previous phrase, "the Word was with God," clearly says that the Word is distinct from God as an individual personality. In other words, Jesus Christ is a distinct member of the triune Godhead. He is eternal ("in the beginning") and He is full deity ("Word was God").
4.9.2 Romans 1:4
Paul says that the resurrection "declares" that Jesus Christ is the Son of God (Romans 1:4). This perhaps is the conclusive issue. All the evidence to which we have referred is meaningless apart from the fact that Jesus rose from the dead.
4.9.3 Philippians 2:6
"He existed in the form of God" (Philippians 2:6). The word "existed" can be literally translated "was existing." This supports the idea of eternal existence, rather than existence at a point in time or for a limited duration of time. According to the context, this existence is prior to His "taking the form of a bondservant, and being made in the likeness of men," His birth in Bethlehem.
"Form" means the outward manifestation of the inner reality in classical Greek, thus "essence." Possibly it means "glory," since "form" and "glory" are synonymous in the Greek Old Testament. In either case, "form of God" means that Jesus is God. This is confirmed further by the fact that in Philippians 2:7 Jesus took on the "form of a bondservant," which surely means that He truly was a servant.
4.9.4 Colossians 1:15
Several words and phrases are especially revealing of Jesus' deity in this passage:
"He is the image of the invisible God" (Colossians 1:15a). The "image" here is quite similar in meaning to the "exact representation" of Hebrews 1:3. For example, it could pertain to the stamp of a dye on a coin, or the imprint of a king's signet ring on wax. The result is an accurate image of the dye or the ring. In the same way, Jesus is an accurate representation of God. We assume this image is in reference to God's moral or personal attributes, since for example, infinity cannot be represented in anything finite.
"He is ... the firstborn of all creation" (Colossians 1:15b). The Jewish "firstborn" son occupied a superior role in the family, especially as the primary heir, receiving two thirds of the family estate. As the Son of God, Jesus Christ is entitled to all the rights of a firstborn, having first place in everything, and preeminence over all creation.
4.9.5 Colossians 2:9
"For in Him all the fullness of Deity dwells in bodily form" (Colossians 2:9). "Fullness" means completeness; thus "fullness of Deity" means that Jesus is fully or completely God. Paul avoids the absurd by qualifying this statement with the words, "in bodily form," for the infinite God cannot be contained in a body; rather Jesus was a means of the full expression of the moral attributes of God.
4.9.6 Hebrew 1:1-8
Here, the writer to the Hebrews makes a classic statement of the deity of Christ while setting forth His superiority as a spokesman for God:
"God ... has spoken to us in His Son" (Hebrew 1:2) and "Thou art My Son, today I have begotten Thee" (Hebrew 1:5). According to John 5:18, to be the Son of God is to be equal with God; it is not merely a loving relationship. For such a claim, the Jews were prepared to stone Jesus.
"His Son ... through whom also He made the world" (Hebrew 1:2). In light of Genesis 1:1, this makes Jesus Christ one with the God (Hebrew, Elohim) of the Old Testament.
"He is the radiance of His glory" (Hebrew 1:3). "Radiance" here means "expression." The writer is telling us that God's "glory," His collective attributes, is found in Jesus Christ.
"He is ... the exact representation of His nature" (Hebrew 1:3). The term "representation" means "character." It is the same word used to describe an impression by a metal object upon a pliable surface. The emphasis is upon the precision or exactness of this impression. Jesus accurately, exactly, represents the moral character of God.
"He ... upholds all things by the word of His power" (Hebrew 1:3). Jesus Christ acts as the agent of preservation in our world through the laws of the physical universe.
"But of the Son He says, 'Thy throne, O God, is forever and ever'" (Hebrew 1:8). "Throne" is a figure of power. God the Father is addressing His Son here, and He Himself ascribes deity to the Son. The power or sovereignty, "Thy throne," belongs to the one addressed, and that is the Son. If the Son is sovereign, He is God, for sovereignty is a divine attribute. It is not only a declaration that the Son possesses eternal power, but also He is God.
4.10 The Witness of Christ's Claims
No other man in history has made claims for himself that parallel those made by Christ. He evinced a sublime self-consciousness of His own person and work. Christ preached Himself. "He distinctly, repeatedly, energetically preaches Himself," says Canon H.P. Liddon. The fact that He was "meek and lowly in heart," and that He sought nothing for Himself, gives additional emphasis to this tremendous self-assertion. In anyone else it would have been absurd and blasphemous, but in Him it does not seem not in harmony or agreement.
Christ has made the following claims:
"My Father" (Luke 2:41-52);
"I AM" (John 8:58; cf. Exodus 3:14);
assumed superiority over prior revelation (Matthew 5:43; 31; 21; 11); and
"Verily, I say unto you" (John 5:25).
4.10.1 "My Father" (Luke 2:41-52)
In the first words recorded of Him, He offsets the words "My Father" against His mother's "Thy Father" (Luke 2:41-52), surely an indication of His consciousness of a unique relation existing between Himself and God.
4.10.2 "I AM" (John 8:58; cf. Exodus 3:14)
To the horror of the Jews, He even went so far as to assume to Himself the sacred divine name - "I AM." "Before Abraham was, I AM" (John 8:58; cf. Exodus 3:14). In point of fact, no fewer than sixteen names clearly implying deity are used of the Lord, for example, "Lord of glory."
No less astounding are the claims He made in His "I AM" utterances (John 6:35; 8:12; 10:7-11). These are undoubted assumptions of deity, as is His claim to possess the divine resources to meet all human need (Matthew 11:28; John 4:14; 7:37-38; 10:28).
4.10.3 Assumed superiority over prior revelation (Matthew 5:43; 31; 21; 11)
He assumed superiority over prior revelation. Concerning the attitude of the Lord to the Old Testament Scriptures, D.M. McIntyre has this to say: "The Sermon on the Mount is a summary of the ethical teachings of the Old Testament. And our Lord, with all His profound reverence for Scripture, holds Himself towards it with a certain freedom. He clears away rabbinical glosses (Matthew 5:43); He affirms the transitory and imperfect nature of the civil law in Israel (Matthew 5:31); He shows that the divine pronouncement reaches beneath the letter of the statute, and searches the thoughts and intents of the heart (Matthew 5:21). He brings all life under His personal rule; the test of conduct is 'for my sake'" (Matthew 5:11).
4.10.4 "Verily, I say unto you" (John 5:25)
As a final word of authority, His oft-repeated "Verily, I say unto you" was nothing short of an assertion of a divine prerogative.
4.10.5 Comments
He manifested a superhuman character. The sublimity of His character added confirmation to His claims. He was too sincere to prefer a false claim, too humble and unselfish to seek selfish honour or self-interest.
His disciples, who had ample opportunity to observe His inner life, never found Him to falter or fail. They were impressed by His moral courage, and amazed at His miracles. It was out of daily intercourse as well as divine illumination that Peter's confession was born: "Thou art the Christ the Son of the living God" (Matthew 16:16; Mark 8:29; Luke 9:20; John 6:69).
In reviewing the claims Christ made, we are faced with three possibilities:
He was a deceiver and was not telling the truth. But that is contradicted by His whole life and work.
He was self-deceived and thought such things of Himself, but they had no basis in fact. But the fact that He performed miracles and that He was raised from the dead contradict that.
The third and only tenable possibility is that He was exactly what He claimed to be.
It is clear that Christ was exactly what He claimed to be.
4.11 The Witness of the Spread of Christianity
Christianity is the greatest proof of Christ's deity, because He as its Head measures up to the highest standard of deity. Although the Scriptures are the greatest testimony to the deity of Christ, there are other avenues of evidence:
the spread of Christianity has caused mighty revolution in the world;
the teaching of Christianity is unique among the other world religions; and
the acceptance of Christianity is universal.
4.11.1 The spread of Christianity has caused mighty revolution in the world
Think of the mighty revolution He has caused in the world. Where it comes and is faithfully practiced, sin and slavery and selfishness are banished and holiness is enthroned.
4.11.2 The teachings of Christianity is superior than the other world religions
To compare Christianity with Islam is inadmissible, for Islam made its tremendous advances by the sword, and continues to gain adherents by tolerating sin instead of condemning it. The consecration of lust in the name of religion found ready acceptance.
4.11.3 The acceptance of Christianity is universal
The acceptance of Christianity is universal. How different it is with Christianity, which knows no distinction of race or creed, but claims the world for Christ and whose messengers circle the globe. Islam and other world religions are mainly confined to the nations in or near to the region in which it had its birth. The growth and spread of other religions can be traced to natural causes, but Christianity can be accounted for only by supernatural.
4.11.4 Comments
Whence this universality and ability to capture the hearts of men of every race and culture? Could this transforming influence, still undiminished, have proceeded from a mere man? Of course, NOT!
4.12 The Witness of Christ's Transforming Power
Christ's ministry of power is another link in the already strong chain of proof of His deity. What gained for Him the unquestioning obedience and unfaltering loyalty of His followers? If He be not Son of God, how explain the fact that after two millennia there are millions who would gladly surrender life itself rather than deny Him? The transformed lives of Christians are an eloquent and ever-present witness to the deity of the person from whom the transforming power proceeds.
4.13 Conclusion
According to the above mentioned evidences, I conclude that the Lord Jesus Christ was exactly what He claimed to be. In other words, He is God and existed in "eternity past" with His Father.
(Note: For further information on the deity of Christ, readers are encouraged to study the course, Apologetics, Chapter 13 - The Deity of the Messiah.)
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5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY
Judges and Ruth, Lessons 3-4, Moody Bible Institute, 1985, by Alfred Martin.
Lectures in Systematic Theology, Chapters XXII, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.
The Incomparable Christ - The Person and Work of Jesus Christ, Chapters 2 and 9, Moody Press, 1971 Edition, by John Oswald Sanders.
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