SYSTEMATIC THEOLOGY > CHRISTOLOGY
God the Son: His Deity and Eternity
The Scriptures present the Lord Jesus Christ as being at the same time perfectly human and perfectly divine. Because of this, He was both like and unlike other men. According to John 1:14; 1 Timothy 3:16; and Hebrews 2:14-17, Jesus was revealed to be a man among men who was born, who lived, who suffered, and who died. Scripture is equally clear He was unlike man in that He was eternally preexistent, He was entirely sinless in His human life, His death was a sacrifice for the sins of the whole world, and He manifested His divine power in His glorious resurrection and ascension. On the human side, He had a beginning and was conceived by the Holy Spirit and was born of the Virgin Mary. On the divine side, He had no beginning because He was from all eternity. In Isaiah 9:6 the prediction was given, “For unto us a child is born, unto us a son is given.” The distinction is obvious between a child who was born and the Son who was given. In like manner, it is stated in Galatians 4:4, “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law.” Accordingly, the eternal Son became in His incarnation “made of a woman.” Although stating that Christ was preexistent merely claims that He existed before He was born, for all practical purposes it is also affirming that He existed from all eternity past. The idea that He was preexistent only in the sense of being the first of all created beings (the so-called Arian heresy from the fourth century) is not a modern teaching. Thus proofs of His preexistence and proofs for His eternity may be grouped together. It is also evident that if Christ is God He is eternal, and if He is eternal He is God, and proofs for the deity of Christ and His eternity support each other. The eternity and deity of Jesus is established by two lines of revelation: (1) direct statements, and (2) implications from Scripture.
A. Direct Statements of the Eternity and Deity of the Son of God
The eternity and deity of Jesus Christ are asserted in an extensive body of Scripture which affirms His infinite person and His eternal existence coequal with the other persons of the Godhead. This fact is not affected by His incarnation. Scripture states in John 1:1-2, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” According to Micah 5:2, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” Isaiah 7:14 affirms His virgin birth and gives Him the name Immanuel, which means “God with us.” According to Isaiah 9:6-7, although Jesus was a child born, He was also given as a Son and is specifically called “the mighty God.” When Christ stated in John 8:58, “Verily, verily, I say unto you, Before Abraham was, I am,” the Jews understood this to be a claim for deity and eternity (cf. Exod. 3:14; Isa. 43:13). In John 17:5, Christ in His prayer stated, “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (cf. John 13:3). Philippians 2:6-7 states that Christ was “in the form of God” before His incarnation. A more explicit statement is made in Colossians 1:15-19 where Jesus Christ is declared to be before all creation, the Creator Himself, and the express image of the invisible God. In 1 Timothy 3:16, Jesus Christ is declared to be “God . . . manifest in the flesh.” In Hebrews 1:2-3 the fact that the Son is the Creator and the express image of God is again stated, and His eternity is affirmed in 13:8 (cf. Eph. 1:4; Rev. 1:11). Scripture states so often that Christ is eternal and that He is God. Contemporary scholarship which accepts the Bible as authoritative overwhelmingly – a few cults excepting — affirms the eternity and deity of Christ.
B. Implications That the Son of God is Eternal
The Word of God constantly and consistently implies the preexistence and eternity of the Lord Jesus Christ. Among the obvious proofs of this fact several may be noted: 1. The works of creation are ascribed to Christ (John 1:3; Col. 1:16; Heb. 1:10). He therefore antedates all creation. 2. The Angel of Jehovah whose appearance is often recorded in the Old Testament is none other than the Lord Jesus Christ Though He appears at times as an angel or even as a man, He bears the unmistakable marks of deity. He appeared to Hagar (Gen. 16:7), to Abraham (Gen. 18:1; 22:11-12; note John 8:58), to Jacob (Gen. 48:15-16; note also Gen. 31:11-13; 32:24-32), to Moses (Exod. 3:2,14), to Joshua (Josh. 5:13-14), and to Manoah (Judg. 13:19-22). He it is who fights for, and defends, His own (2 Kings 19:35; 1 Chron. 21:15-16; Ps. 34:7; Zech. 14:1-4). 3. The titles of the Lord Jesus Christ indicate His eternal being. He is precisely what His names imply. He is “The Son of God,” “The Only Begotten Son,” “The First and the Last,” “The Alpha and Omega,” “The Lord,” “Lord of All,” “Lord of Glory,” “The Christ,” “Wonderful,” “Counsellor,” “The Mighty God,” “The Father of Eternity,” “God,” “God With Us,” “Our Great God,” and “God Blessed Forever.” These titles relate Him to the Old Testament revelation of Jehovah-God (cp. Matt. 1:23 with Isa. 7:14; Matt 4:7 with Deut. 6:16; Mark 5:19 with Ps. 66:16; and Matt. 22:42-45 with Ps. 110:1). The New Testament names of the Son of God are associated with titles of the Father and the Spirit as being equal with them (Matt. 28:19; John 14:1; 17:3; Acts 2:38; 1 Cor. 1:3; 2 Cor. 13:14; Eph. 6:23; Rev. 20:6; 22:3), and He is explicitly called God (John 1:1; Rom. 9:5; Titus 2:13; Heb. 1:8). 4. The preexistence and eternity of the Son of God are implied in the fact that He has the attributes of God — life (John 1:4), self-existence (John 5:26), immutability (Heb. 13:8), truth (John 14:6), love (1 John 3:16), holiness (Heb. 7:26), eternity (Col. 1:17; Heb. 1:11), omnipresence (Matt. 28:20), omniscience (1 Cor. 4:5; Col. 2:3), and omnipotence (Matt. 28:18; Rev. 1:8). 5. In like manner the preexistence and eternity of Christ are implied in the fact that He is worshiped as God (John 20:28; Acts 7:59-60; Heb. 1:6). It follows that since the Lord Jesus Christ is God, He is from everlasting to everlasting. The theme of the deity and eternity of the Sen of God should be closely connected with the humanity of Christ through the Incarnation, which is the subject of the next chapter.
God the Son: His Incarnation
When considering the Incarnation, two important truths should be realized: (1) Christ became at the same time and in the absolute sense very God and very man, and (2) in becoming flesh He, though laying aside His glory, in no sense laid aside His deity. In His incarnation He retained every essential attribute of deity. His full deity and complete humanity are essential to His work on the cross. If He were not man, He could not die; if He were not God, His death would not have had infinite value. John states (John 1:1) that Christ who was one with God and was God from all eternity, became flesh and tabernacled among us (1:14). Paul likewise states that Christ, who was in the form of God, took upon Himself the likeness of men (Phil. 2:6-7); “God was manifest in the flesh” (1 Tim. 3:16); and He who was the full revelation of God’s glory was the exact image of His person (Heb. 1:3). Luke, in greater detail, presents the historical fact of His incarnation, as to both His conception and His birth (Luke 1:26-38; 2:5-7). The Bible presents many contrasts, but none more striking than that Christ in His person should be at the same time very God and very man. Illustrations of these contrasts from Scripture are many: He was weary (John 4:6), yet He called the weary to Himself for rest (Matt. 11:28). He was hungry (Matt. 4:2), yet He was “the bread of life” (John 6:35). He was thirsty (John 19:28), yet He was the water of life (John 7:37). He was in agony (Luke 22:44), yet He healed all manner of disease and soothed every pain. He “grew, and waxed strong in spirit” (Luke 2:40), yet He was from all eternity (John 8:58). He was tempted (Matt. 4 : 1 ) , yet He, as God, could not be made to sin. He became self-limited in knowledge (Luke 2:52), yet He was the wisdom of God. He said (with reference to His humiliation, being made for a little time lower than the angels – H e b . 2:6-7): “My Father is greater than I” (John 14:28), yet also “he that hath seen me hath seen the Father” (John 14:9) and “I and my Father are one” (John 10:30). He prayed (Luke 6:12), yet He answered prayer (Acts 10:31). He wept at the tomb (John 11:35), yet He called the dead to arise (John 11:43). He asked, “Whom do men say that I the son of man am?” (Matt. 16:13), yet He “needed not that any should testify of man: for he knew what was in man” (John 2:25). He said, “My God, my God, why hast thou forsaken me?” (Mark 15:34), yet it was the very God to whom He cried who was at that moment “in Christ, reconciling the world unto himself” (2 Cor. 5:19). He died, yet He is eternal life. He was Gods ideal man, and man’s ideal God. From this it may be seen that the Lord Jesus Christ sometimes functioned within the sphere of that which was perfectly human and sometimes within the sphere of that which was perfectly divine. His divine being was never limited in any degree by the fact of His humanity, nor did He minister to His human need from His divine resources. He could turn stones into bread to feed His human hunger, but this He never did.
A. The Fact of Christ’s Humanity
1. The humanity of Christ was purposed from before the foundation of the world (Eph. 1:4-7; 3:11; Rev. 13:8). The significance of Christ being called a lamb is to call attention to His sacrifice and shedding of blood which required a physical body. 2. Every type and prophecy of the Old Testament concerning Christ was an anticipation of the incarnate Son of God. The fact of the humanity of Christ is seen in His annunciation and birth (Luke 1:31-35). 4. His life here on earth revealed His humanity: (1) by His human names: “The Son of man,” “The man Christ Jesus,” ‘The Son of David,” and the like; (2) by His human parentage: He is mentioned as “the fruit of the loins,” “her firstborn,” “of this mans seed,” “seed of David,” “seed of Abraham,” “made of a woman,” “sprang from Judah”; (3) by the fact that He possessed a human body, soul, and spirit (Matt. 26:38; John 13:21; 1 John 4:2, 9 ) ; and (4) by His self-imposed human limitations. 5. The humanity of Christ is seen in His death and resurrection. It was a human body that suffered death on the cross, and it was the same body which came forth from the tomb in resurrection glory. 6. The fact of the humanity of Christ is seen in that He ascended to heaven and is now, in His human glorified body, ministering for His own. 7. When He comes again it will be the “same Jesus” coming as He went, in the same body (though glorified) in which He became incarnate.
B. Reasons for the Incarnation
He came to reveal God to men (Matt. 11:27; John 1:18; 14:9; Rom. 5:8; 1 John 3:16). By the incarnation the incomprehensible God is translated into terms of human understanding. 2. He came to reveal man. He is God’s ideal man and as such is an example to believers (1 Pet. 2:21); but He is never an example to the unsaved, since God is not now seeking to reform the unsaved, but rather to save them. 3. He came to provide a sacrifice for sin. For this reason He is seen thanking God for His human body and this in relation to true sacrifice for sin (Heb. 10:1-10). 4. He came in the flesh that He might destroy the works of the Devil (John 12:31; 16:11; Col. 2:13-15; Heb. 2:14; 1 John 3:8). 5. He came into the world that He might be a merciful and faithful high priest in things pertaining to God (Heb. 2:16-17: 8:1; 9:11-12,24). 6. He came in the flesh that He might fulfill the Davidic covenant (2 Sam. 7:16; Luke 1:31-33; Acts 2:30,31,36; Rom. 15:8). In His glorified human body He will appear and reign as “KING OF KINGS, AND LORD OF LORDS,” and will sit on the throne of His father David (Luke 1:32; Rev. 19:16). 7. As incarnate, He becomes Head over all things to the church, which is the new creation, the new humanity (Eph. 1:22). In the incarnation the Son of God took upon Himself not only a human body, but also a human soul and spirit. Thus becoming both the material and immaterial sides of human existence, He became entire man, and so closely and permanently related to the human family that He is rightly called “the last Adam” (1 Cor. 15:45) and “the body of his glory” (Phil. 3:21 ASV) is now an abiding fact. He who is the eternal Son, Jehovah-God, was also the Son of Mary, the boy of Nazareth, the teacher and healer of Judea, the guest of Bethany, the Lamb of Calvary. He will yet be the King of Glory, as He is now the Savior of men, the High Priest, the coming Bridegroom and Lord.
God the Son: His Substitutionary Death
In Scripture the death of Christ is revealed to be a sacrifice for the sins of the whole world. Accordingly, John the Baptist introduced Jesus with the words, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). Jesus in His death was actually the substitute dying in the place of all men. Although “substitute” is not specifically a biblical word, the idea that Christ is the sinner’s substitute is constantly affirmed in Scripture. By His substitutionary death the unmeasured, righteous judgments of God against a sinner were borne by Christ. The result of this substitution is itself as simple and definite as the transaction. The Savior has already borne the divine judgments against the sinner to the full satisfaction of God. In receiving the salvation which God offers, men are asked to believe this good news, recognizing that Christ died for their sins and thereby claiming Jesus Christ as their personal Savior. The word “substitution” only partially expresses all that is accomplished by the death of Christ. Actually no all-inclusive term is used in the Bible. The word “atonement” is frequently used in theology as an all-inclusive term, but there is no word corresponding to it in either the Old or New Testament. In the Old Testament the concept of atoning for sin referred to the temporary covering of sin by the sacrificial offerings. This provided a basis for temporary forgiveness “of sins that are past, through the forbearance of God” (Rom. 3:25). In forgiving sins in the Old Testament period, God was acting in perfect righteousness, since He anticipated the coming of His own Son as a sacrificial Lamb who would in no way pass over or cover sin temporarily but would take it away forever (John 1:29).
A. What the Son’s Death Accomplishes
In attempting to consider the full value of the death of Christ, a number of important facts are revealed in Scripture. 1. The death of Christ assures us of the love of God toward the sinner (John 3:16; Rom. 5:8; 1 John 3:16; 4 : 9 ) . The fact that God loves us should influence believers in Christ to live on a high moral standard impossible for an unbeliever (2 Cor. 5:15; 1 Pet. 2:11-25). 2. The death of Christ is said to be a redemption or ransom paid to the holy demands of God for the sinner and to free the sinner from just condemnation. It is significant that the discriminating word “for,” meaning “instead of” or “on behalf of,” is used in every passage in the New Testament where mention of Christ’s death as a ransom appears (Matt. 20:28; Mark 10:45; 1 Tim. 2:6) . The death of Christ was a necessary penalty which He bore for the sinner (Rom. 4:25; 2 Cor. 5:21; Gal. 1:4; Heb. 9:28). In paying the price of our ransom, Christ redeemed us. In the New Testament, three important Greek words are used to express this idea: (1) agorazo, meaning “to buy in the market” (agora means “market”). Man in his sin is considered under the sentence of death (John 3:18-19; Rom. 6:23), a slave “sold under sin” (Rom. 7:14), but in the act of redemption purchased by Christ through the shedding of His blood (1 Cor. 6:20; 7:23; 2 Pet. 2:1; Rev. 5:9; 14:3-4); (2) exagorazo, meaning “to buy out of the market” which adds the thought not only of purchase but removal from sale (Gal. 3:13; 4:5; Eph. 5:16; Col. 4 : 5 ) , indicating that redemption is once for all; (3) lutroo, “to let loose” or “set free” (Luke 24:21; Titus 2:14; 1 Pet. 1:18). The same idea is found in the noun form lutrosis (Luke 2:38; Heb. 9:12), another similar expression epoiesen lutrosin (Luke 1:68), and another form used frequently, apolutrosis, indicating freeing a lave (Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:7,14; 4:30; Col. 1:14; Heb. 9:15; 11:35). The concept of redemption accordingly includes the purchase, removal from sale, and the complete freedom of the ransomed individual through the death of Christ and the application of redemption by the Holy Spirit. The death of Christ was an offering for sin, not like the animal offerings of the Old Testament, which could cover sin only in the sense of delaying the time of righteous judgment. In His sacrifice Christ bore our sins forever (Isa. 53:7-12; John 1:29; 1 Cor. 5:7; Eph. 5:2; Heb. 9:22,26; 10:14). 3. The death of Christ is represented on His part as an act of obedience to the law which sinners have broken, which act constitutes a propitiation or satisfaction of all of God’s righteous demands upon the sinner. The Greek word hilasterion is used for the “mercy seat” (Heb. 9:5), which was the lid of the ark in the Holy of Holies and which covered the law in the ark. On the Day of Atonement (Lev. 16:14) the mercy seat was sprinkled with blood from the altar and this changed the judgment seat into a mercy seat (Heb. 9:11-15). In like manner, the throne of God becomes a throne of grace (Heb. 4:14-16) through the propitiation of Christ’s death. A similar Greek word hilasmos refers to the act of propitiation (1 John 2:2; 4:10); the meaning is that Christ in dying on the cross completely satisfied all of God’s just demands for judgment on human sin. In Romans 3:25-26 God is accordingly declared righteous in His forgiving sins before the cross on the basis that Christ would eventually die and satisfy completely the law of righteousness. In all of this God is not pictured as a God delighting in vengeance upon the sinner, but rather a God who because of His love delights in mercy to the sinner. In redemption and propitiation, therefore, the believer in Christ is assured that the price has been paid in full, that he has been set free as a sinner, and that all of God’s righteous demands for judgment upon him because of his sin have been satisfied. 4. The death of Christ not only redeemed and propitiated a holy God, but provided the basis by which the world was reconciled unto God. The Greek word katallasso, meaning “to reconcile,” has the thought of bringing God and man together by thoroughly changing man. It appears in various forms frequently in the New Testament (Rom. 5:10-11; 11:15; 1 Cor. 7:11; 2 Cor. 5:18-20; Eph. 2:16; Col. 1:20-21). The rendering in Romans 5:11, where it is translated “atonement” in the King James Version, should be translated “reconcilation.” The concept in reconciliation is not that God changes, but that His relationship to man changes because of the redeeming work of Christ. Man himself is forgiven, justified, and raised spiritually to the level where he is reconciled to God. The thought is not that God is reconciled to the sinner, that is, adjusted to a sinful estate, but rather that the sinner is adjusted to God’s holy character. Reconciliation provisionally is for the entire world, just as God redeemed the whole world and is the propitiation for the sins of the whole world (2 Cor. 5:19; 2 Pet. 2:1; I John 2:1-2). So complete and far-reaching is this marvelous provision of God in redemption, propitiation, and reconciliation that the Scriptures state that God is not now imputing sin unto the world (2 Cor. 5:18-19; Eph. 2:16; Col. 2:20). 5. The death of Christ removed all moral hindrances in the mind of God to saving of sinners in that sin has been redeemed by the death of Christ, God has been propitiated, and man has been reconciled to God. There is no further hindrance to God freely accepting and justifying anyone who believes in Jesus Christ as his Savior (Rom. 3:26). Since in the death of Christ God’s infinite love and power are released from restraint by the accomplishment of every judgment which His righteousness could demand against a sinner, God is more advantaged by the death of Christ than all the world combined. 6. Christ, in His death, became the Substitute bearing the penalty belonging to the sinner (Lev. 16:21; Isa. 53:6; Matt. 20:28; Luke 22:37; John 10:11; Rom. 5:6-8; 1 Pet. 3:18). This fact is the ground of assurance for all who would come unto God for salvation. It presents something for every individual to believe concerning his own relation to God on the question of his own sin. A general belief that Christ died for the whole world is not sufficient; a personal conviction that one’s own sin has been perfectly borne by Christ the Substitute is required —a belief which results in a sense of relief, joy, and appreciation (Rom. 15:13; Heb. 9:14; 10:2). Salvation is a mighty work of God which is wrought instantly for the one who believes on Christ.
God the Son: His Resurrection
A. Resurrection in the Old Testament
The doctrine of resurrection of all men as well as the resurrection of Christ is taught in the Old Testament. The doctrine appears as early as the time of Job, probably a contemporary of Abraham, and is expressed in his statement of faith in Job 19:25-27, “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.” Here Job affirms not only his own personal resurrection, but the truth that his Redeemer already lives and should later stand upon the earth. That all men will ultimately be raised is taught in John 5:28-29 and Revelation 20:4-6, 12-13. Specific prophecies in the Old Testament anticipate the resurrection of the human body (Job 14:13-15; Ps. 16:9-10; 17:15; 49:15; Isa. 26:19; Dan. 12:2; Hos. 13:14; Heb. 11:17-19). The resurrection of Christ is specifically taught in Psalm 16:9-10, where the psalmist David declared, “Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou will not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.” Here David affirms not only that he hopes personally of resurrection but that Jesus Christ, described as the “Holy One,” should not see corruption, that is, stay in the grave long enough for His body to decay. This passage is quoted by Peter in Acts 2:24-31 and by Paul in Acts 13:34-37 as indicating the resurrection of Christ. The resurrection of Christ is also indicated in Psalm 22:22, where following His death Christ declares He will declare His name unto His “brethren.” In Psalm 118:22-24, the elevation of Christ to become the headstone of the corner is defined in Acts 4:10-11 as signifying the resurrection of Christ. The resurrection of Christ seems also to be anticipated in the typology of the Old Testament in the priesthood of Melchizedek (Gen. 14:18; Heb. 7:15-17, 23-25). In a similar way the typology of the two birds (Lev. 14:4-7) where the living bird is released, the feast of firstfruits (Lev. 23:10-11) indicating Christ is the firstfruits of the harvest of resurrection, and Aaron’s rod that budded (Num. 17:8) speak of resurrection. The doctrine of the resurrection of all men, as well as the resurrection of Christ, is thus well established in the Old Testament.
B. Christ’s Predictions of His Own Resurrection
Frequently in the gospels, Christ predicts both His own death and His resurrection (Matt. 16:21; 17:23; 20:17-19; 26:12,28-29, 31-32; Mark 9:30-32; 14:28; Luke 9:22; 18:31-34; John 2:19-22; 10:17-18). The predictions are so frequent, so explicit, and given in so many different contexts that there can be no question that Christ predicted His own death and resurrection, and the fulfillment of these predictions verifies the accuracy of the prophecy.
C. Proofs of the Resurrection of Christ
The New Testament presents overwhelming proof of the resurrection of Christ. At least seventeen appearances of Christ occurred after His resurrection. These are as follows: (1) appearance to Mary Magdalene (John 20:11-17; cf. Mark 16:9-11); (2) appearance to the women (Matt. 28:9-10); (3) appearance to Peter (Luke 24:34; 1 Cor. 15:5); (4) appearance of Christ to the disciples on the road to Emmaus (Mark 16:12-13; Luke 24:13-35); (5) appearance of Christ to the ten disciples, referred to collectively as “the eleven” as Thomas was absent (Mark 16:14; Luke 24:36-43; John 20:19-24; (6) appearance to the eleven disciples a week after His resurrection (John 20:26- 29); (7) appearance to seven disciples by the Sea of Galilee (John 21:1-23); (8) appearance to five hundred (1 Cor. 15:6); (9) appearance to James the Lord’s brother (1 Cor. 15:7); (10) appearance to eleven disciples on the mountain in Galilee (Matt. 28:16-20; 1 Cor. 15:7); (11) appearance to His disciples on the occasion of His ascension from the Mount of Olives (Luke 24:44-53; Acts 1:3-9); (12) appearance of the resurrected Christ to Stephen prior to Stephen’s martyrdom (Acts 7:55-56); (13) appearance to Paul on the road to Damascus (Acts 9:3-6; cf. Acts 22:6-11; 26:13-18; 1 Cor. 15:8); (14) appearance to Paul in Arabia (Acts 20:24; 26:17; Gal. 1:12,17); (15) appearance of Christ to Paul in the temple (Acts 22:17-21; cf. 9:26-30; Gal. 1:18); (16) appearance of Christ to Paul in prison in Caesarea (Acts 23:11); (17) appearance of Christ to the Apostle John (Rev. 1:12-20). The number of these appearances, the great variety of the circumstances, and the confirming evidences that surround these appearances all constitute the strongest kind of historical evidence that Christ actually arose from the dead. In addition to the proofs provided in His appearances, much supporting evidence can be cited. The tomb was empty after His resurrection (Matt. 28:6; Mark 16:6; Luke 24:3,6,12; John 20:2,5-8). It is evident that the witnesses to the resurrection of Christ were not gullible, easily deceived people. In fact, they were slow to comprehend the evidence (John 20:9,11-15,25). Once convinced of the reality of His resurrection, they were willing to die for their faith in Christ. It is also evident that there was a great change in the disciples after the resurrection. Their sorrow was replaced with joy and faith. Further, the Book of Acts testifies to the divine power of the Holy Spirit in the disciples after the resurrection of Christ, the power of the Gospel which they proclaimed, and the supporting evidence of miracles. The day of Pentecost is another important proof, as it would have been impossible to have convinced three thousand people of the resurrection of Christ who had had opportunity to examine the evidence if it were merely a fiction. The custom of the early church to observe the first day of the week, the time to celebrate the Lord’s Supper and bring their offering, is another historic evidence (Acts 20:7; 1 Cor. 16:2). The very fact that the early church came into existence in spite of persecution and death of the apostles is left without adequate explanation if Christ did not rise from the dead. It was a literal and bodily resurrection which rendered the body of Christ suitable for its heavenly function.
D. Reasons for the Resurrection of Christ
At least seven important reasons may be cited for the resurrection of Christ: 1. Christ arose because of who He is (Acts 2:24). 2. Christ arose to fulfill the Davidic covenant (2 Sam. 7:12-16; Ps. 89:20-37; Isa. 9:6-7; Luke 1:31-33; Acts 2:25-31). 3. Christ arose to be the giver of resurrection life (John 10:10- 11; 11:25-26; Eph. 2:6; Col. 3:1-4; 1 John 5:11-12). 4. Christ arose that He might become the source of resurrection power (Matt. 28:18; Eph. 1:19-21; Phil. 4:13). 5. Christ arose to be head over the church (Eph. 1:20-23). 6. Christ arose because our justification had been accomplished (Rom. 4:25). 7. Christ arose to be the firstfruits of resurrection (1 Cor. 15:20-23).
E. The Significance of the Resurrection of Christ
The resurrection of Christ because of its historical character constitutes the most important proof for the deity of Jesus Christ. Because it was a great victory over sin and death, it also is the present standard of divine power as stated in Ephesians 1:19-21. Because the resurrection is such an outstanding doctrine, the first day of the week in this dispensation has been set apart for commemoration of the resurrection of Jesus Christ, and, accordingly, supercedes the law of the Sabbath which had set aside the seventh day for Israel. The resurrection is, therefore, the cornerstone of our Christian faith, and as Paul expressed it in 1 Corinthians 15:17, “If Christ be not raised, your faith is vain; ye are yet in your sins.” Because Christ is raised, our Christian faith is sure, the ultimate victory of Christ is certain, and our Christian faith is completely justified.
God the Son: His Ascension and Priestly Ministry
A. The Fact of the Ascension of Christ
Since the resurrection of Christ is the first in a series of exaltations of Christ, the ascension of Christ to heaven may be considered the second important step. This is recorded in Mark 16:19; Luke 24:50-51; and Acts 1:9-11. The question has been raised whether Christ ascended to heaven prior to His formal ascension. The word of Christ to Mary Magdalene in John 20:17 is often cited, in which Christ said, “I ascend unto my Father, and your Father; and to my God, and your God.” The typology of the Old Testament where the priest, after sacrifice, brought blood into the holy place is also cited (Heb. 9:12, 23-24). Although expositors have differed in their opinions, most evangelicals interpret the present tense of John 20:17, “I ascend,” as a vivid future. The expressions in Hebrews that Christ entered heaven with His blood are better translated “by His blood” or “through His blood.” The physical application of blood occurred only on the cross. The benefits of the finished work continue to be applied to believers today (1 John 1:7). A further question has been raised whether the ascension in Acts 1 was a literal act. The passage fully supports the fact that Christ literally went to heaven, just as literally as He came to earth when He was conceived and born. Acts 1 uses four Greek words to describe the ascension: “He was taken up” (v. 9 ) ; “a cloud received him out of their sight” (v. 9 ) ; ‘lie went up” (v. 10); and “is taken up from you into heaven” (v. 11), better translated “received up” (cf. 9 ) . These four statements are significant because in verse 11 it is predicted that His second coming will be in like manner; that is, His ascension and His second coming will be gradual, visible, bodily, and with clouds (Acts 1:9-11). This refers to His coming to set up His kingdom rather than to the rapture of the church.
B. Evidence for the Arrival of Christ in Heaven
Although the evidence for His ascension from earth to heaven is complete, the fact that Christ is repeatedly said to have arrived in heaven confirms the fact of His ascension. Many passages testify that Christ is seen in heaven after His ascension (Acts 2:33-36; 3:21; 7:55-56; 9:3-6; 22:6-8; 26:13-15; Rom. 8:34; Eph. 1:20-22; 4:8-10; Phil. 2:6-11; 3:20; 1 Thess. 1:10; 4:16; 1 Tim. 3:16; Heb. 1:3,13; 2:7; 4:14; 6:20; 7:26; 8:1; 9:24; 10:12-13; 12:2; 1 John 2:1; Rev. 1:7,13-18; 5:5-12; 6:9-17; 7:9-17; 14:1-5; 19:11-16).
C. The Meaning of the Ascension
The ascension marked the end of His earthly ministry. As Christ had come, born in Bethlehem, so now He had returned to the Father. It also marked the return to His manifested glory which was hidden in earthly life even after His resurrection. His entrance into heaven was a great triumph, signifying the completion of His work on earth, and an entering into His new sphere of work at the right hand of the Father. The position of Christ in heaven is one of universal lordship while awaiting His ultimate triumph and His second coming, and Christ is frequently pictured at the right hand of the Father (Ps. 110:1; Matt. 22:44; Mark 12:36; 16:19; Luke 20:42-43; 22:69; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3-13; 8:1; 10:12; 12:2; 1 Pet. 3:22). The throne which Christ occupies in heaven is the Father’s throne, not to be confused with the Davidic throne which is earthly. Earth yet awaits the time when it will be made His footstool and His throne will be set up on earth (Matt. 25:31). His present position is, of course, one of honor and authority, and in keeping with His position as Head of the church.
D. The Present Work of Christ in Heaven
In His position at the right hand of the Father, Christ fulfills the seven figures relating Him to the church: (1) Christ as the last Adam and head of the new creation; (2) Christ as the Head of the body of Christ; (3) Christ as the Great Shepherd of His sheep; (4) Christ as the True Vine in relation to the branches; (5) Christ as the Chief Cornerstone in relation to the church as stones of the building; (6) Christ as our High Priest in relationship to the church as a royal priesthood; (7) Christ as the Bridegroom in relation to the church as the bride. All of these figures are full of meaning in describing His present work. His chief ministry, however, is as our High Priest representing the church before the throne of God. Four important truths are revealed in His work as High Priest. 1. As High Priest over the true tabernacle on high, the Lord Jesus Christ has entered into heaven itself there to minister as Priest in behalf of those who are His own in the world (Heb. 8:1-2), The fact that He, when ascending, was received by His Father in heaven is evidence that His earthly ministry was accepted. That He sat down indicated that His work for the world was completed. That He sat down on His Father’s throne and not on His own throne reveals the truth, constantly and so consistently taught in the Scriptures, that He did not set up a kingdom on the earth at His first advent into the world, but that He is now “expecting” until the time when that kingdom shall come in the earth and the divine will shall be done on earth as it is done in heaven. “The kingdoms of this world’ are yet to become “the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Rev. 11:15); the kingly Son will yet ask of His Father and He will give Him the heathen for His inheritance and the uttermost parts of the earth for His possession (Ps. 2:8). However, Scripture clearly indicates that He is not now establishing that kingdom rule in the earth (Matt. 25:31-46), but that He is rather calling out from both Jews and Gentiles a heavenly people who are related to Him as His body and bride. After the present purpose is accomplished He will return and “build again the tabernacle of David, which is fallen down” (Acts 15:16; cf. vv. 13-18). Though He is a King-Priest according to the Melchisedec type (Heb. 5:10; 7:1), He is now serving as Priest and not as King. He who is coming again and will then be King of Kings, is now ascended to be “head over all things to the church, which is his body” (Eph. 1:22-23). 2. As our High Priest Christ is the bestower of spiritual gifts. According to the New Testament, a gift is a divine enablement wrought in and through the believer by the Spirit who indwells him. It is the Spirit working to accomplish certain divine purposes and using the one whom He indwells to that end. It is in no sense a human undertaking aided by the Spirit. Though certain general gifts are mentioned in the Scriptures (Rom. 12:3-8; 1 Cor. 12:4-11), the possible variety is innumerable, since no two lives are lived under exactly the same conditions. However, to each believer some gift is given; but the blessing and power of the gift will be experienced only when the life is wholly yielded to God (cf. Rom. 12:1-2,6-8). There will be little need of exhortation for God-honoring service to the one who is filled with the Spirit; for the Spirit will be working in that one both to will and to do of His good pleasure (Phil. 2:13). In like manner, certain men who are called his “gifts unto men” are provided and locally placed in their service by the ascended Christ (Eph. 4:7-11). The Lord did not leave this work to the uncertain and insufficient judgment of men (1 Cor. 12:11,18). 3. The ascended Christ as Priest ever lives to make intercession for His own. This ministry began before He left the earth (John 17:1-26), is for the saved rather than for the unsaved (John 17:9), and will be continued in heaven as long as His own are in the world. His work of intercession has to do with the weakness, the helplessness, and the immaturity of the saints who are on the earth — things concerning which they are in no way guilty. He who knows the limitations of His own, and the power and strategy of the foe with whom they have to contend, is to them as the Shepherd and Bishop of their souls. His care of Peter is an illustration of this truth (Luke 22:31-32). The priestly intercession of Christ is not only effectual, but unending. The priests of old failed because of death; but Christ, because He ever lives, has an unchanging priesthood. “Wherefore he is able also to save them to the uttermost [without end] that come unto God by him, seeing he ever liveth to make intercession for them” (Heb. 7:25). David recognized the same divine shepherding care and its guarantee of eternal safety (Ps. 23:1). 4. Christ now appears for His own in the presence of God. The child of God is often guilty of actual sin which would separate him from God were it not for his Advocate and what He wrought in His death. The effect of the Christian’s sin upon himself is that he loses his fellowship with God, his joy, his peace, and his power. On the other hand, these experiences are restored in infinite grace on the sole ground that he confess his sin (1 John 1:9); but it is more important to consider the Christians sin in relation to the holy character of God. Through the present priestly advocacy of Christ in heaven there is absolute safety and security for the Father’s child even while he is sinning. An advocate is one who espouses and pleads the cause of another in the open courts. As Advocate, Christ is now appearing in heaven for His own (Heb. 9:24) when they sin (1 John 2:1). His pleading is said to be with the Father, and Satan is there also, ceasing not to accuse the brethren night and day before God (Rev. 12:10). To the Christian, the sin may seem insignificant; but a holy God can never treat it lightly. It may be a secret sin on earth; but it is open scandal in heaven. In marvelous grace and without solicitation from men, the Advocate pleads the cause of the guilty child of God. What the Advocate does in thus securing the safety of the believer is so in accordance with infinite justice that He is mentioned in this connection as “Jesus Christ the righteous.” He pleads His own efficacious blood, and the Father is free to preserve His child against every accusation from Satan or men and from the very judgments which sin would otherwise impose, since Christ through His death became the propitiation for our sins (1 John 2:2) . The truth concerning the priestly ministry of Christ in heaven does not make it easy for the Christian to sin. On the contrary, these very things are written that we be not sinning (1 John 2 : 1 ) ; for no one can sin carelessly who considers the necessary pleading which his sin imposes upon the Advocate. The priestly ministries of Christ as Intercessor and as Advocate are unto the eternal security of those who are saved (Rom. 8:34).
E. The Present Work of Christ on Earth
Christ is also at work in His church on earth while He is bodily at the right hand of God in heaven. In numerous passages Christ is said to indwell His church and to be with His church (Matt. 28:18-20; John 14:18,20; Col. 1:27). He also abides in His church in the sense that He is the giver of eternal life to His church (John 1:4; 10:10; 11:25; 14:6; Col. 3:4; 1 John 5:12). In addition to Christ’s own ministry to the church, He has sent His Holy Spirit to accomplish a present work in the believer, and the Father, likewise, indwells all believers in this age (John 14:23). It may be concluded that the present work of Christ is the key to understanding God’s present undertaking, that of calling out a people to form the body of Christ, and the empowering and sanctifying of this people to be a witness to Christ to the ends of the earth. His present work is preliminary to that which will follow in the events related to His second coming. Questions 1. How does the ascension of Christ relate to His exaltation? 2. Discuss the question of whether Christ ascended on the day of His resurrection. 3. What evidence may be offered to prove that the ascension in Acts 1 was a literal ascension? 4. To what extent does Scripture testify to the arrival of Christ in heaven after His ascension? 5. How does the ascension of Christ relate to His earthly ministry? 6. In what sense was the ascension of Christ a triumph? 7. Distinguish the throne of Christ in heaven from the Davidic throne. 8. Name the seven figures relating Christ to His church. 9. What is the significance of Christ now being seated on the Father’s throne? 10. How is Christ as our High Priest related to the bestowal of spiritual gifts from men? 11. Contrast the priestly intercession of Christ with the priests of the Old Testament. 12. Describe the work of Christ as our Advocate in heaven. 13. To what extent is Christ also working on earth during the present age?
Source: Lewis Chafer & John Walvoord, Major Bible Themes, (Grand Rapids, Mich.: Zondervan Pub. House, 1974), 52-74.