Jesus was god in all his attributes

JESUS WAS GOD IN ALL HIS ATTRIBUTES
EDITED BY GLENN PEASE
Colossians2:9 9Forin Christ all the fullness of the
Deity lives in bodily form,
STUDIES IN CHRISTOLOGY
John F. Walvoord
The Divine Attributes of the Son of God
The divine attributes of the Sonof Godpresent a clearrevelation that in Him
“dwells the whole fullness of deity bodily” (R.S.V., Col2:9). Every attribute of
importance which can be attributed to the Fatheror the Holy Spirit canbe
attributed to Christ. The testimony of the Scriptures on this point has been so
clearthat since the Councilof Nicea in 325 when the deity of Christ was stated
as the doctrine of the church and of the Scriptures there has been no denial of
the deity of Christ which did not also deny the infallibility of the Scriptures. In
other words, it has been generallyconcededthat the literal interpretation of
Scripture gives a firm basis for the deity of Christ.
It is the purpose of this discussionto presentbriefly the testimony of the
Scriptures concerning the divine attributes of Christ. It will be assumedthat
the deity of Christ in His preincarnate state was the same as in His incarnate
state. Hence, for the revelationof His divine attributes we may appealto any
Scripture in the Old or New Testamentwhich may apply. The arguments of
the kenotic theologians to the point that Christ surrendered some of His
divine attributes in the incarnation will be discussedand refuted in its proper

place. It is held here that His deity is constantfrom eternity to eternity, with
the same divine attributes.
There is unusual significance to most of the divine attributes. Their individual
characteris such that if it be proved that Christ possessedcertaindivine
attributes it necessarilyfollows that He possessedalldevine attributes. Hence
if Christ is omniscientHe must be also omnipotent. If He is infinite, He must
be also omnipresent. If He is eternal, He must be self-existent. The evidence is,
however, complete and does not need to reston this rational argument.
Eternity and pre-existence. As previously shown, Christ is declaredby the
Scriptures to be eternal (Mic 5:2; John 8:58; Col 1:16-17;Rev1:11). All the
passageson His pre-existence are sustaining evidence for His eternity. If
Christ is eternal, it almost necessarilyfollows that He is God.
Self-existence. Fromthe fact of the eternity of Christ, it follows that He is the
uncausedcause, the self-existentone. Inasmuch as He is the Creatorof all
things, it is necessarilytrue that He Himself is uncreated (John 1:1-3; Col
1:16-17).
Omnipresence. That Godis omnipresent is the clearteaching of Scripture
(Deut 4:39; Ps 139:7-10;Prov 15:3; Isa 66:1; Jer 23:24;Acts 17:27). It is
evident that Christ possessedthe same attribute. His promises of abiding with
His disciples forever(Matt 28:20), and His promise to indwell the believer
(John 14:18, 20, 23) are impossible of any literal fullfillment unless Christ is
also omnipresent. The experience ofNathaniel (John 1:48) would imply that
Christ was spiritually omnipresent even during His life on earth. If the
disputed passageofJohn 3:13, “which is in heaven,” be admitted as genuine,
it would be explicit statementof this doctrine. Inasmuch as the deity of Christ
can be sustainedon other grounds, it would follow that Christ as God has the
same omnipresence which is described so clearly in Psalm139:7-10. Whether
in heaven or hell or in the uttermost parts of the sea, Christ is there.
Oniniscience. Repeatedlyin Scripture Christ is said to possessknowledge
which by its nature declares that He is omniscient. Christ is said to “know all”
(literal translationof John 2:24), and again, “He knew what was in man”
(John 2:25). The disciples bear witness:“Now we know that you know all

things” (John 16:30, R.S.V.). Peterdeclared, “Lord, you know everything”
(John 21:17, R.S.V.). If Acts 1:24 be a reference to Christ, it is another
testimony: “Lord, who knowestthe hearts of all men…” The Scriptures also
speak of Christ in His foreknowledge. In John 6:64, it is stated, “ForJesus
knew from the beginning who they were that believed not, and who should
betray him.” Other references substantiate the doctrine that Christ had
complete foreknowledge(John13:1, 11; 18:4 ; 19:28 ). Included in the concept
of omniscience is the idea that in Christ is also the wisdom of God (1 Cor
1:30).
Omnipotence. The evidence for the omnipotence of Christ is as decisive as for
other attributes. Sometimes it takes the form of physical power, but more
often it refers to authority over creation. Christ had the powerto forgive sins
(Matt 9:6), all power in heaven and in earth (Matt 28:18), power over nature
(Luke 8:25), power over His own life (John 10:18), power to give eternallife to
others (John 17:2), powerto heal physically as witnessedby His many
miracles, and powerto castout demons (Mark 1:29-34, etc.), and power to
transform the body (Phil 3:21). By virtue of His resurrection“he is able also
to save them to the uttermost that come unto God by him…” (Heb 7:25). He is
“able to keepthat which I have committed unto him againstthat day” (2 Tim
1:12). He is “able to keepyou from falling, and to present you faultless before
the presence ofhis glory with exceeding joy” (Jude 24). It will be observed
that the incarnation and the death and resurrectionof Christ permitted
Christ to actin regard to sin and salvation. His omnipotence in any case is
restrictedto that which is holy, wise, and good.
Immutability. The attribute of immutability may seemto have been
contradictedby the incarnation. It is the doctrine of the Scripture that, while
the Personofthe Incarnate Christ differs from the Personof the preincarnate
Christ by the addition of the complete human nature, the divine nature of
Christ remains unchanged and is essentiallyimmutable. In the quotation of
Psalm102:25-17 in Hebrews 1:10-12, it is affirmed of Christ, “Thouart the
same, and thy years shall not fail.” The classic passageonimmutability states
the same doctrine—”Jesus Christthe same yesterday, and to day, and for
ever” (Heb 13:8). By this doctrine it is establishedthat the divine Son of God
of eternity past, the divine Sonof God incarnate, and the glorified Son of God

in heaven is, as to His deity, one and the same Personwith unchanging
attributes.
The Fullness of the Godheadin Him. As a confirmation of specific attributes it
is also revealedin Scripture that in Christ is all the fullness of the Godhead:
“Forin him dwells the whole fullness of deity bodily” (Col2:9, R.S.V.). The
passageis very emphatic in the original. The expressionin him (ἐν αὐτῷ)
stands first and is thereby emphasized. The word dwells (κατοικεῖ) means
“permanently dwells.”1 The phrase the whole fullness of deity bodily is
obviously intended to convey the thought that in Christ is all that is in deity.
As Peake puts it, “It is vain to seek it [the Godhead] wholly or partially
outside of him.”2 The statementconstitutes a blanket endorsementof all that
is taught, in particular concerning the divine attributes of Christ.
Sovereignty. Proceeding from His omnipotence, the Scriptures assigndivine
sovereigntyto Christ. According to Matthew 28:18 (R.S.V.), Christ declared,
“All authority in heaven and on earth has been given to me.” Again in 1 Peter
3:22, Christ in heaven is declaredto be at the right hand of God, “with angels,
authorities, and powers subject to him” (R.S.V.). Other passagesbearout the
same conceptof absolute sovereignty(John 5:27; Acts 2:36; 1 Cor 12:3; Col
1:18; Phil 2:9). He is indeed King of Kings and Lord of Lords (Rev 19:16).
Other qualities of deity. Christ is constantly representedin Scripture as
having qualities which could be possessedonly by God. His divine glory is
mentioned in John 17:5, describedin Revelation1:12-18. Christ refers to
Himself as “the way, and the truth, and the life” (John 14:6), qualities which
inhere only in God. He is the “righteous branch…Jehovahour righteousness”
(Jer 23:5-6). He is the holy Son of God of Luke 1:35. Above all, Christ is the
manifestation of grace—divine love and righteousness combined(John 1:17).
There is not an attribute of deity which is not directly or indirectly ascribedto
Christ.
Charles Hodge has the following summary of the Scriptural evidence for the
divine attributes of Christ:
All divine names and titles are applied to Him. He is called God, the mighty
God, the greatGod, God over all; Jehovah, Lord; the Lord of lords and King

of kings. All divine attributes are ascribedto Him. He is declaredto be
omnipresent, omniscient, almighty, and immutable, the same yesterday,
today, and forever. He is setforth as the creatorand upholder and ruler of the
universe. All things were createdby Him and for Him; and by Him all things
consist. He is the object of worship to all intelligent creatures, eventhe
highest; all the angels (i.e., all creatures betweenman and God) are
commanded to prostrate themselves before Him. He is the objectof all the
religious sentiments: of reverence, love, faith, and devotion. To Him men and
angels are responsible for their characterand conduct. He required that man
should honour Him as they honoured the Father, that they should exercise the
same faith in Him that they do in God. He declares that He and the Father are
one, that those who had seenHim had seenthe Father also. He calls all men
unto Himself, promises to forgive their sins, to send them the Holy Spirit, to
give them rest and peace, to raise them up at the last day, adn {sic} to give
them eternal life. God is not more, and cannot promise more, or do more than
Christ is saidto be, to promise, and to do. He has, therefore, been the
Christian’s God from the beginning, in all ages and in all places.
TEN DIVINE ATTRIBUTES OF THE MESSIAH
by Guest|24970
By Brian Chilton
Mark Lowry wrote a beautiful song called Mary, Did You Know. The song
features questions that Mark would ask Mary if he had the chance. One of the
lines inquires, “Mary, did you know . . . that when you kissedyour little baby,
you’ve kissedthe face of God?”. We are in the seasonof Advent which
anticipates the arrival of Christmas. Although the date of Christ’s birth is

debated among scholars, Christmas is a time when we celebrate the birth of
Christ, no matter the actualdate.
Throughout the millennia, Christians have recognizedthat Jesus is the
incarnate Son of God. However, may have soughtto dispute the claim, holding
that Jesus was merelya good man but not God. Groups like Jehovah
Witnesses translate their own versions of Scripture, attempting to write off
the divine claims made about Christ. Yet, it is impossible not to see the
multiple divine attributes of Jesus throughout the pages ofScripture.
Ten Divine Attributes Messiah
A thorough examination of Scripture indicates that Jesus holds multiple
divine attributes normally ascribedto God. At leastten Messianic divine
attributes are found in Scripture.[1]
The Messiahholds the divine attribute of life (Jn. 1:4; 14:6).
The divine attribute of life describes the ability to provide life, even eternal
life. This kind of life can only be given by one who oneselfis eternal.
“In him was life, and that life was the light of men” (Jn. 1:4).[2]“Jesus told
him, “I am the way, the truth, and the life. No one comes to the Fatherexcept
through me. If you know me, you will also know my Father. From now on you
do know him and have seenhim” (Jn. 14:6).The Messiahholds the divine
attribute of self-existence (Jn. 5:26; Heb. 7:16).
This means that Christ was uncreatedand exists by himself alone, an attribute
that only God could hold.

“Forjust as the Fatherhas life in himself, so also he has granted to the Son to
have life in himself” (Jn. 5:26).“. . . who did not become a priest basedon a
legalregulation about physical descentbut based on the powerof an
indestructible life” (Heb. 7:16).The Messiahholds the divine attribute of
immutability (Heb. 13:8).
Immutability means that one is unchangeable. While finite beings can and do
change, a necessaryinfinite being does not.
“Jesus Christis the same yesterday, today, and forever” (Heb. 13:8).The
Messiahholds the divine attribute of truth (Jn. 14:6; Rev. 3:7).
Titus 1:2 notes that God cannotlie. It is not that God choosesnotto lie, but
rather that he cannotbecause it goes againsthis nature. To claim that God is
truth means that God’s essenceis sheertruth and possesses no falsehood.
Scripture notes that Jesus holds this attribute.
“Jesus toldhim, “I am the way, the truth, and the life. No one comes to the
Father exceptthrough me. If you know me, you will also know my Father.
From now on you do know him and have seenhim” (Jn. 14:6).“Write to the
angelof the church in Philadelphia: Thus says the Holy One, the true one, the
one who has the keyof David, who opens and no one will close, andwho closes
and no one opens” (Rev. 3:7).The Messiahholds the divine attribute of love (1
Jn. 3:16).
God is understood to be omnibenevolent; that is, all-loving. In God, there is no
hate if he can be said to be absolute love. Theologians understand that God’s
wrath is rootedin God’s love and his holiness. Scripture notes that Jesus holds
the divine attribute of love.
“This is how we have come to know love: He laid down his life for us. We
should also lay down our lives for our brothers and sisters” (1 Jn. 3:16). See

also John 3:16.The Messiahholds the divine attribute of holiness (Lk. 1:35;
Jn. 6:69; Heb. 7:26).
God is absolutely holy. Absolute holiness is an all-encompassing purity, in
which no evil is possessed. In other words, God is the absolute good. Scripture
claims that Jesus holds this divine attribute of holiness which is necessaryif he
is to redeem humanity from their sin.
“The angelreplied to her: “The Holy Spirit will come upon you, and the
powerof the MostHigh will overshadow you. Therefore, the holy one to be
born will be calledthe Son of God” (Lk. 1:35).“We have come to believe and
know that you are the Holy One of God” (Jn. 6:69).“Forthis is the kind of
high priest we need: holy, innocent, undefiled, separatedfrom sinners, and
exalted above the heavens” (Heb. 7:26).The Messiahholds the divine attribute
of eternity as seenin this passageand in Jn. 1:1.
God is understood to be eternal. He has no beginning and no end. The
Messiahis said to hold the same eternal attribute.
“BethlehemEphrathah, you are small among the clans of Judah; one will
come from you to be ruler over Israelfor me. His origin is from antiquity,
from ancient times” (Mic. 5:2).“In the beginning was the Word, and the Word
was with God, and the Word was God” (Jn. 1:1).The Messiahholds the divine
attribute of omnipresence (Mt. 28:20; Eph. 1:23).
Omnipresence is the divine ability of God to be everywhere at all times. While
Jesus did become monopresentduring his time on earth, he is said to have the
divine attribute of omnipresence in his eternal state.
“And remember, I am with you always, to the end of the age” (Mt.
28:20).“And he subjectedeverything under his feet and appointed him as
head over everything for the church, which is his body, the fullness of the one

who fills all things in every way” (Eph. 1:22-23).The Messiahholds the divine
attribute of omniscience (Mt. 9:4; Jn. 2:24, 25; Acts 1:24; 1 Cor. 4:5; Col. 2:3).
Omniscience is the divine attribute of God to know all things. This is an
extremely deep conceptas God knows allthings that could be by his natural
knowledge, allthings that will be by his free knowledge, andall things that
would be by his middle knowledge. Jesusis omniscient.
“Perceiving their thoughts, Jesus said, “Why are you thinking evil things in
your hearts?” (Mt. 9:4-5).“Jesus,however, wouldnot entrust himself to them,
since he knew them all and because he did not need anyone to testify about
man; for he himself knew what was in man” (Jn. 2:24-25).“Thenthey prayed,
“You, Lord, know everyone’s hearts;show which of these two you have
chosento take the place in this apostolic ministry that Judas left to go where
he belongs” (Acts 1:24-25).“So don’t judge anything prematurely, before the
Lord comes, who will both bring to light what is hidden in darkness and
revealthe intentions of the hearts. And then praise will come to eachone from
God” (1 Cor. 4:5).“In him are hidden all the treasures of wisdom and
knowledge”(Col. 2:3).The Messiahholds the divine attribute of omnipotence
(Mt. 28:18; Rev. 1:8).
Omnipotence is the divine attribute of God that indicates God’s complete
power. God has complete authority and ultimate strength. Jesus holds the
same attribute.
“All authority has been given to me in heaven and on earth” (Mt. 28:18).“Iam
the Alpha and the Omega,” says the Lord God, “the one who is, who was, and
who is to come, the Almighty” (Rev. 1:8).
As I have learned from severalof my professors atLiberty University, biblical
theologymust shape our systematic theology. From Scripture, one canclearly
see that Jesus is God incarnate. It is unquestionable. That is why I hold that
one must acceptthe divine aspectof Jesus to truly be part of the orthodox
Christian faith.

What is Christology?
Christologyaudio
Question:"What is Christology?"
Answer: The word "Christology" comes fromtwo Greek words meaning
"Christ / Messiah"and "word" - which combine to mean "the study of
Christ." Christologyis the study of the Personand work of Jesus Christ.
There are numerous important questions that Christologyanswers:
Who is Jesus Christ? Almost every major religionteaches that Jesus was a
prophet, or a goodteacher, or a godly man. The problem is, the Bible tells us
that Jesus was infinitely more than a prophet, a goodteacher, or a godly man.
Is Jesus God? Did Jesus ever claim to be God? Although Jesus neveruttered
the words “I am God,” He made many other statements that can’t be properly
interpreted to mean anything else.
What is the hypostatic union? How can Jesus be both Godand man at the
same time? The Bible teaches that Jesus is both fully human and fully divine,
that there is no mixture or dilution of either nature, and that He is one united
Person, forever.

Why is the virgin birth so important? The virgin birth is a crucial biblical
doctrine because it accounts for the circumvention of the transmissionof the
sin nature and allowedthe eternal God to become a perfect man.
What does it mean that Jesus is the Son of God? Jesus is not God’s Son in the
sense ofhow we think of a father/son relationship. God did not getmarried
and have a son. Jesus is God’s Son in the sense that He is God made manifest
in human form (John 1:1,14).
A Biblical understanding of Jesus Christ is crucial to our salvation. Many
cults and world religions claim to believe in Jesus Christ. The problem is that
they do not believe in the Jesus Christ presented in the Bible. That is why
Christologyis so important. It helps us to understand the significance ofthe
deity of Christ. It demonstrates why Jesus is the atoning sacrifice forour sins.
Christologyteaches us that Jesus had to be man so that He could die - and had
to be Godso that His death would pay for our sins. It is perhaps the most
important area of theology. Without a proper understanding of who Jesus
Christ is and what He accomplished, all other areas oftheologywill be errant
as well.
An in-depth study of Christologyhas incredible personal impact on the
believer’s daily life. As we delve into the heart of Jesus, we beginto grasp the
amazing conceptthat He, being fully Man and fully God, loves eachof us with
a never-ending love the extent of which is hard for us to imagine. The various
titles and names of Christ in the Scriptures give insight into who He is and
how He relates to us. He is our Good Shepherd, leading, protecting and caring
for us as one of His own (John 10:11,14);He is the Light of the world,
illuminating our pathway through a sometimes dark and uncertain world
(John 8:12); He is the Prince of Peace(Isaiah9:6), bringing tranquility into
our tumultuous lives; and He is our Rock (1 Corinthians 10:4), the immovable
and secure base who we cantrust to keep us safe and secure in Him.
https://www.gotquestions.org/Christology.html

Christology, The Doctrine of Christ
Overview
Jesus Christ Eternal and Self Existent Jesus Christ in Old TestamentHistory
Types and Illustrations of Christ in the Old TestamentThe Old Testament
prophecies and Jesus ChristImmanuel – God with us The Redemptive Line of
the MessiahThe Deity of Jesus Christ The Humanity of Jesus Christ The
Earthly Life of Jesus Christ RelatedDoctrines (Kenosis, Hypostatic Union,
Impeccability) The Chronologyof the Cross ChristWas SeenAfter the
ResurrectionThe ResurrectionBody of Christ Where is it? Christ’s
AscensionMinistry of Jesus Christ TodayOn Earth Ministry of Jesus Christ
Today In Heaven Illustrations of the RelationshipbetweenChrist and the
Church The Rapture Judgment Seatof Christ Christ the Bridegroom – the
Church the Bride SecondAdvent of Christ Millennium and PostMillennial
Events
Jesus the Christ has always been eternalGod. He is Eternal and Self-Existent.
Jesus Christ as God always existedin eternity past. He is not dependent upon
anyone else for His existence. He is the uncausedcause. This includes, but is
more than preexistence. At the incarnation he also became man. So, from the
incarnation on He is God and man in one personforever. At the presenttime
and forever His humanity is resurrectedglorified humanity. He is the Son of
God, the Savior of the world. Let’s begin the study by looking at some central
Scripture passages thatclearly say that Jesus the Messiahis God, that at a
time in history He was born as a man, and that from then on He also was true
man.

Isaiah9:6-7 predict that a child will be born and a son is given. We have in
this statementthe humanity and deity of Jesus. Isaiahpredicts the incarnation
of Jesus. One of Jesus’names is the father of perpetuity or eternity. It speaks
of his eternality.
John 1:1-14 and 18 refer the Word of God, God who took on humanity. The
chapter begins by referring to a beginning that someone may use as a frame of
reference, i.e. creationof angels, originor creationof the earth and solar
system. Here it refers to the time before the creationof anything and therefore
eternity past. Start with the statement of absolute existence and then move
into creation. Since everything was createdthrough the Son, He had to be and
was in continual existence before the creationof anything.
Notice it says in the beginning, not from the beginning. We start in eternity
past and Christ is eternally existent then.
Was the word. The verb is the word eimi which is the status quo verb, the
verb of existence. It is not ginomai which means to become. Impf. active
indicative 3rd person singular. The imperfect has the meaning of continual
actionor progressive actionin past time. It is used three times in verse 1.
Verse 2: was = imperfect of eimi + in a beginning face to face with God.
Verse 3: His relation to creation. Verb became = ginomai aorist middle
indicative 3rd person singular. Notice the difference betweenthis and the verb
eimi.
Verse 14: The word became aoristmiddle indicative of ginomai. And He dwelt
or lived among us (aorist active indicative of, skenow,to live, dwell, take up
tent dwelling 762).
Verse 18 tells us that Jesus, whenHe became man, explained God the Father
to people.
Philippians 2:6-11 teaches many things about Jesus Christ. Two important
truths are that Christ Jesus existedin the expressionand true nature of God
(He is God) and that He took on the visible expressionand therefore the true
nature of a slave—a human slave to God the Father— (He became man) so

that he could die for mankind’s sins. This is calledthe kenosis doctrine. This
passagealso clearlyaffirms that he is always God and became man, and
furthermore he will forevermore be God and man in his one person. This
doctrine is called the hypostatic union.
Hebrews 1:6-8, Jesus Christ is both the Son of God and God, and He became
man at the incarnation.
1 Timothy 3:16, Jesus was revealedin the flesh which indicates existence
before He was revealed. The hymn goes onto summarize His life on earth and
then His ascensionto heaven.
Romans 1:3-5, Jesus is a descendantof David on the human side and the Son
of God on the divine side.
Acts 1:6-11, the disciples recognize Him as the risen Lord who will someday
rule the kingdom promised to Israel in the Old Testament. Before that comes
about, Jesus will ascendto heavenand then at some time unknown to man He
will return to earth to rule.
Micah5:2, This is a statementthat the Messiahwillbe born (humanity) in
Bethlehem of Judah that He (deity) has lived forever in the past.
Exodus 3:13-15, Jesus Christis the Angel of the Lord. He is identified as the
God of Abraham, Isaac, and Jacob. He is I am who I am. Qal Imperfect I cs
from the Hebrew verb hayah, which means to become, to happen, to be, to
exist, and can be translated, I am. This indicates the eternalI am, who is
Christ.
John 8:58 prin + infinitive aoristof ginomai means before Abram became or
came into existence. I am, ego eimi, present active indicative of eimi plus first
person singular pronoun. The verb of status quo.
Colossians 1:16-17:This gives His relationship to creation. He was not
created;He was the creator, and He existed always before all things. He is
eternal. Furthermore, He maintains creationthrough laws of math, chemistry,
physics, biology, and others.

Revelation22:13 is another description of His eternity. “I am the alpha and
the omega, the first and the last, the beginning and the end.
Jesus Christ Was Active In History
Names of Christ in the Old Testament
Yahweh or Lord, Zechariah 10:12
Elohim or God, Isaiah40:3; Isaiah 9:6-7
Adonai or Lord, Psalm110:1
Angel of the Lord, Genesis 16:7-13
Son of God, Psalm2:7
Christ, the sonof God, was active in the Old Testament. Two areas of
prominence are creatorand provider.
Creator– John 1:3; Colossians 1:15-17;Genesis 1:25;the plural implies the
Father, Son, and Holy Spirit.
God the Son maintained the structure and life of all creation;He provided for
Israel; and He guided His people.
The Son maintains creation(Colossians1:17).
The angelof the Lord revealedGod and God’s will to God’s people (Abraham
in Genesis 22).
The Son provided for Israel for Israel in the wilderness (1 Corinthians 10:1-5).
The Angel of the Lord. During Old Testamenthistory, God often appeared to
people in the form of the Angel of the Lord. The Bible, in John 1:18, tells us
that no one has seenGodat any time, and that Jesus explainedGod to
mankind. The visible appearance of Godto man in Old Testamenttimes was
often an appearance ofGod the Son as the Angel of the Lord before He
became man at the incarnation.

For example, the Angel of the Lord appeared to Hagarin Genesis 16:7-13,
and in verse 10 this angelsaid what only God could say, while in verse 13
Hagaridentifies the Angel as God.
In Genesis 22 the Angel of the Lord appearedto Abraham at the time he was
to offer Isaac—the Angelof the Lord is called God and LORD in verses 1, 8,
11, 12, and 15-19.
In Exodus 3 the Angel of the Lord appearedto Mosesfrom the burning bush
and the Angel is said to be God, LORD, I AM WHO I AM.
Judges 2.1-5 the Angel of the Lord appearedto the Israelites and, again, the
Angel was God.
After the birth of Jesus, the appearancesofan angel of the Lord were actual
angels sentby God.
Types and illustrations of Christ in the Old Testament. A type is a prophetic
illustration, representation, orcorrespondence to something or someone to
come. The following are examples of types or illustrations of Jesus Christ.
Adam in Romans 5:14.
Melchizedek in Hebrews 6:20 with Gen. 14:18–20 andPs. 110:4.
The bronze serpent that Moses heldup in Numbers 21:4-9 and John 3:14-15.
Old Testamentsacrificesand feasts as notedin Hebrews, John 1:20, and 1
Corinthians 5:7.
The Kinsman Redeemerin Ruth (Boazwas related, able, and willing).
The Old TestamentProphecies and Jesus Christ. Peterwrote, in 1 Peter1:10-
12, that the Old Testamentprophets knew something about the coming
Messiahand studied so they might know more about Him and His coming to
suffer and His later coming in glory.
GeneralMessianic Prophecy
Linage of Christ. Genesis 3:15 He will be born of the woman; Genesis 4:25 in
the line of Seth; Genesis 6-9 in the line of Shem from Noah; Genesis 12:1-3

line of Abraham; Genesis 17:19 Isaac;Genesis 28:14 Jacob;Genesis 49:10
Judah; 2 Samuel 7:12-13 Boaz, Obed, Jesse, David;The New Testament
genealogiesin Matthew 1:2-16 and Luke 3:23-38;Matthew deals with Joseph
via Solomon(the legalline) while Luke deals with Mary via Nathan (the
physical line).
Birth of Christ
Micah5:2 The Place
Isaiah7:14 Virgin born
The time of the birth of Christ, Daniel 9:25-26 at the end of the 69th week
(death).
Prophecies aboutthe person of Christ, His humanity and deity.
Genesis 3:15. This is a prophecy of the birth of the redeemerfrom the woman.
It is more than a reference to just birth, but also a prophecy of the victory
over Satanin the angelic conflict. Note that Christ is to be of humanity.
Isaiah7:14 states the sign to the house of David. The virgin shall conceive,
bear a son, and His name shall be Immanuel (with us God). No human father.
Compare Matthew 1:23.
Isaiah9:6-7. We see both His humanity and deity: child = humanity; son=
deity; eternal father = father of eternity and deity; mighty God = deity. The
other titles can go for the Messiahin hypostatic union.
Micah5:2. This refers to the eternality of Christ, plus His functions as a ruler.
Prophecies aboutthe life of Christ.
Prophet – Deuteronomy 18:15-18 with John 1:21 and John 6:14;
Priest– Psalm 110:4 with Hebrews 5:5-10, Zechariah 6:13;
King; 2 Samuel 7:12-16 with Luke 1:31-33, Isaiah9:6-7, Psalm110 and
others.
Prophecies aboutChrist coming as Savior.

Genesis 3:15. We have the indication of victory over Satan.
Job 19:25. This indicates Job knew of the coming Savior
Isaiah53
Prophecies aboutthe death of Christ for man.
Psalm22, He is forsakenby God (verse 1), ridiculed (verses 6-8), suffers pain
(verses 14-16), dislocationof bones (verse 14), thirsty (verse 15), hands and
feet were pierced(verse 16 and Luke 23:33), division of clothes and lots (verse
18 and John 19:23-24), physicaldeath (verse 15).
Psalm118:22-24 with 1 Peter2:6-7.
Isaiah53 with 52:14:He is beaten, wounded, bruised (Isaiah 52:14, Isaiah
53:5); He is silent (Isaiah 53:7); His soul is offered for sin (Isaiah53:10); He
dies with wickedmen (Isaiah 53; Matthew 27:38); Rejectedby His own people
(Isaiah 53:3; Psalm19:4; John 7:5).
Matthew 12:38-42;Matthew 16:21;Matthew 17:22-23;Matthew 20:18-19;
Matthew 26:31; Mark 8:31; Mark 9:31; Mark 10:32-34;Luke 9:22, 44; Luke
18:31-33;John 12:32-33.
Prophecies aboutHis resurrection.
Psalm16:10 with Acts 2:25-31. This Psalmis quoted by Peterin Acts and He
says it refers to Christ.
Isaiah53:10
Matthew 12:38-42;Matthew 16:21;Matthew 17:9; Matthew 17:23;Matthew
20:19;Matthew 26:32;Matthew 27:63; Mark 8:31; Mark 9:9; Mark 9:31;
Mark 10:32-34;Mark 14:58Luke 9:22, 44; Luke 18:33; John 2:19-21.
Prophecies aboutChrist’s coming to earth. Psalm2; Zechariah12:10; 14:1-3.
Prophecies aboutthe Millennial reign of Christ after the SecondAdvent.
Isaiah2; Isaiah11; Psalm72; Matthew 26:64;Luke 21:27;Revelation20;
Acts 1:11; then the eternalstate in 1 Corinthians 15:24-28.

Immanuel – God with Us. The incarnation of Jesus Christand fulfillment of
the virgin conceptionprophecy of Isaiah 7:14. The redemptive line begins in
Genesis 3:15. The place of birth is predicted in Micah5:2.
Matthew 1:18-2:12. Matthew indicates the conceptionby the Holy Spirit, the
virgin birth, His humanity and deity, the purpose for the birth = to save from
sins, the place as a fulfillment of prophecy.
Luke 2:1-20. Gives the date, why they were in Bethlehem, the factof the birth,
the announcementby the angel. Immanuel, Jesus the Christ, became man at
the incarnation. He was then qualified to be the mediator betweenGod and
man (Philippians 2:8; 1 Timothy 1:15 and 2:5-6). Notice the emphasis in Luke
2:10-11:the Savior, Christ the Lord.
Why did Immanuel come?
To save sinners, 1 Timothy 1:15.
To be the sacrifice for sin, Hebrews 10:1-12.
To be a priest forever, Hebrews 5:1-6.
To destroy the works ofSatan, 1 John 3:8.
The Redemptive Line of the MessiahThroughthe Bible
Genesis 1:1
Genesis 1:26-27
Genesis 3:15
Genesis 9:26
Genesis 12:1-3
2 Samuel 7:12-16
Isaiah7:14
Isaiah9:6-7

Isaiah53
Jeremiah31:27-34
Micah5:2
Zechariah 12:10
Zechariah 14:9
Matthew 1:21-25
John 1:1-3
John 1:14
John 1:29
1Timothy 1:15
1 Corinthians 15:24-28
The Deity of Jesus Christ (Word, Work, Worshipped, Names, Attributes,
Trinity = wwwnat).
The Word specificallydeclares that Christ is God; John 1:1; John 20:28;
Romans 9:5; Philippians 2:6; Titus 2:13; 1 John 5:20; Hebrews 1:8.
He does, performs the work of Deity
He is the creator, John 1:1-3; Colossians 1:16-17.
He sustains the universe, Colossians 1:17.
He forgives sin, Luke 7:48; Mark 2:1-11.
He raises the dead, John 5:19-29.
He judges, John 5:22-30.
He sends the Holy Spirit, John 15:26.
Christ is worshipped as God, Philippians 2:10; Hebrews 1:6; Matthew 14:33.

The names of Godare ascribedto Christ.
God, Hebrews 1:8; Isaiah9:6.
Son of God, Matthew 16:16;Matthew 26:61-64.
Lord, Matthew 22:43-45.
King of Kings and Lord of Lords, Revelation19:16.
He possessesthe attributes, essence,and perfections of God. John 10:30 I and
the Fatherare one. Colossians2:9 For in Him all the fullness of Deity dwells
in bodily form. Examples: Righteousness, 1 Peter2:22; Love, John 15:9; 2
Timothy 1:13; Eternal Life, John 1:1-3; Micah 5:2; Omnipotent, Acts 10:38; 1
Corinthians 1:24; Philippians 3:21; Omnipresence, John 14:23;Matthew
18:20;Omniscient, John 6:64; John 1:48; John 16:30;Immutable, Hebrews
13:8; Veracity, John 14:6; John 1:14; Sovereign, Matthew 28:18;John 10:18;
John 17:2; Justice, Acts 17:31; John 5:22-30.
He is a member of the Trinity (Matthew 28:19;Mark 1:9-11; 2 Corinthians
13:14).
The Humanity of Jesus Christcan be studied under the following words:
Born, Human soul and spirit, Body, Actions, Names, Died. The first letter of
eachsummary word about the humanity of Christ makes a nonsense word,
bsband. Possible this word will help us to remember this doctrine. Jesus was
truly human. Jesus had to be truly human because the Messiahwas to be a
man, He was to die, and be raised physically, and He was to fulfill the Davidic
Covenant. He was to be a prophet, priest, and King. Christ possesseda true
human body of flesh and blood; He possesseda human soul and human spirit.
He was different in the fact that He had no sin nature, imputed sin, or
personalsin.
Christ was born as a human being from a human mother, the virgin birth,
Galatians 4:4; Luke 2:1-20. He grew up as a human from a baby to boyhood
to manhood, Luke 2-3.
Christ possesseda human soul and human spirit, Matthew 26:38; Luke 23:46.

Christ possesseda body of flesh, 1 John 4:2; John 1:14; Hebrews 10:5.
Christ was subjectto normal human actions suchas hunger, Matthew 4:2;
thirst, John 19:28;physical exhaustion, John 4:6; proper emotionalresponse,
John 11:35; underwent spiritual testing, Hebrews 4:15.
Christ possessedhuman names or titles:
Son of Man, Luke 19:10.
Jesus, Matthew 1:21.
Son of David, Mark 10:47.
Man, I Timothy 2:5.
Christ died physically and was raisedphysically, John 19:30-42 and John 20-
21; Matthew 27-28.
Jesus life and ministry.
His early years are not coveredin detail, but we know certainthings about
Jesus. After His birth He underwent a number of events required of a male
child by the Law. The mother is ceremonially unclean at the birth of her male
child. She remained ceremoniallyunclean for 33 days after the child is
circumcised(at eight days of age). On the fortieth day after the birth the
mother goes to a priest and offers a sin offering for her ritual cleansing —a
lamb or two pigeons. Josephand Mary did as was required, and they also did
the following for Jesus as required by the law (Leviticus 12:1-8).
Circumcision at the age of 8 days, Leviticus 12:3; Luke 2:21.
Presentationof the first born when He was 40 days old, Leviticus 12:4-7,
Exodus 13:2-12;Luke 2:22-24. The usual practice was to redeem the first
born from the Lord (Numbers 18:15). Jesus was notredeemed; He was
consecratedto the Lord.
Made a son of the law at 13 years old (Luke 2:42), though the instruction
increasedat age 12. In the event of a male child being appointed to public

service the recognitionand consecrationoccurredat 30 years of age or older
(Numbers 4:23; Luke 3:23).
Baptism of Christ, Matthew 3:13-17;Mark 1:9-11; Luke 3:21-22;John 1:31-
34. The baptism of Christ by John identified with the Father’s plan, setHim
apart, and consecratedHim to His Messianicministry.
He grew in His humanity physically, mentally, and spiritually. He advancedin
the Word of God. His soul was built up. He knew Doctrine. Luke 2:40-52.
He was tempted by Satan in the sphere of His humanity. These temptations
were real and legitimate. Matthew 4:1-11; Mark 1:12-13;Luke 4:1-13;
compare James 1:13.
The purpose of them was to challenge the humanity of Christ to act
independently of the plan of God.
Christ was testedin His humanity only – not in His deity; He was mature
physically and spiritually (was totally saturated with the Word of God); He
was filled with the Holy Spirit in His humanity; He did not have a sin nature
What did the testing in the wilderness by Satandemonstrate? The testing
demonstrated that he truly was the Messiahand ready to begin his ministry.
Christ lived his life in obedience to his father and God’s word, and by the
powerof the Holy Spirit (Matthew 4:4; Luke 2:40; Luke 4:14; John 17:4). He
lives a pattern for us to follow.
His ministry in Judea, Galilee, and Perea is recordedin the gospels.Jesus
presentedHimself to Israelas Her Messiah.
During His ministry He taught God’s word, healedeveryone who came to
Him for healing, performed other miracles, and in doing all of this He gave
people every opportunity to believe in Him as Messiah—the promisedking of
Israeland Savior of the world.
During his teaching, Jesus stressedhow important faith was in mankind’s
relationship with God. One wonderful chapter that illustrates this is Matthew
8. God responds to faith.

The religious leaders and most of the people rejectedHim. Matthew 12:22-24
and 38-45 along with 21:23-46 clearlyshows this rejection. This rejectionof
Jesus becomes evenmore evident in Matthew 22. Jesus anticipatedthis
rejectionin Matthew 11:20-24. In Matthew 23 Jesus pronounces woes upon
the religious leadership. In Matthew 23:36-39 He expresses His greatsorrow
that Israelwas unwilling to receive Him and pronounces judgment upon
Israel—Israelwillbe temporarily setIsrael aside. In Matthew 24:1-2 He
announces the coming 70 AD judgment upon Jerusalem.
The transfiguration of Christ. Matthew 16:27-17:13;Mark 9:1-13; Luke 9:27-
36; 2 Peter1:16-18. The transfiguration was a momentary view of the
Shekinahglory of Jesus Christ which was veiled while on earth. The reason
for the event was reassure Peter, James,and John about who He was and that
the glorious kingdom would come even though it will be postponed at that
time. In short it was a preview of the coming Messianic kingdom.
The Upper Room Discourse (John13-17;Matthew 26:17-30;Mark 14:12-25;
Luke 22:7-38)is the recordof the last sessionofJesus with His disciples prior
to the cross. It closedwith the Lord’s Prayer recordedin John 17. During the
upper room discourse Jesus prepared His disciples by teaching them doctrines
that they will need to know and apply in order to successfullylive and serve
Him after He ascends to heaven.
Following this time of teaching and encouragement, Jesus andHis disciples
went to the Mount of Olives (Matthew 26:30;Mark 14:26-31;Luke 22:39)and
then to the Garden of Gethsemane (Matthew 26:36-56;Mark 14:32-52;Luke
22:7-53). The tests in the Garden of Gethsemane and on the cross were His
greatesttests. WouldHe go to the cross and be made sin in our place. Yes, He
willingly did the Father’s will and bore the sins of the world (Matthew 26:36-
39; Mark 14:36;Luke 22:39-44;John 19:31).
In the Garden of Gethsemane Jesus was arrested. Soonafter, He was falsely
tried and then crucified Him on the cross where He suffered as “the lamb of
God who takes awaythe sin of the world” (Matthew 26-27;Mark 14-15;Luke
22-23;John 18-19).His deathon the cross was His sacrifice for all the sins of
mankind. The doctrines of the death of Christ and the sin barrier explain this

in more detail. As John the Baptist proclaimed (John 1:29), Jesus was the
perfect “lamb of God who takes awaythe sin of the world.”
On the third day after the crucifixion He physically arose from the dead
(Matthew 28; Mark 16; Luke 24; John 21). Jesus proved to his disciples that
He, indeed, arose from the dead. Over a period of 40 days He taught them
about God’s kingdom.
He then gathered His disciples (now to be apostles)around Him and
instructed them to wait for the Holy Spirit to come into them. He then
commissionedhis disciples just before He ascendedto heaven(Matthew
28:19-20;Luke 24:48;Acts 1:1-8).
Jesus then ascendedto heavenin full view of the disciples (Luke 24:51;Mark
16:19;Acts 1:9-11; 1 Timothy 3:16). Ten days after His ascensionHe sent the
Holy Spirit to begin the church (Acts 1:8; 2:1-4; John 16:7; 14:26). One of the
Holy Spirit’s ministries would be to baptize eachbeliever into the spiritual
body of Christ, the church, of which Christ is the head (1 Corinthians 12:13;
Ephesians 1:20-23;Colossians 1:18). Jesus also authorizedspiritual gifts to be
given to individual church age believers by the Holy Spirit (1 Corinthians
12:7, 11), and He gave gifted men to the church for service to Him and His
church (Ephesians 4:7-12).
After His ascensionJesus took the place of highest honor at the right hand of
the Father(Mark 16:19-20;Luke 24:50-53;Acts 1:9; Hebrews 1:3). In the
present church age while at the Father’s right hand He carries out His
intercessoryminister of praying for believers and serving as their defense
attorney (Hebrews 6:20; 7:25; 1 John 2:1-2). His intercessoryministry will be
interrupted when He comes in the air to take His church back to heaven with
Him. This event is calledthe rapture of the church. Rapture is from the Latin
word rapturo, the Latin translationof the New TestamentGreek work
harpazo, to carry off, to snatch awayin 1 Thessalonians 4:17.
After the rapture of the church comes the tribulation. Jesus willconclude the
tribulation by coming to earth and conquering all those who rejectHim. The
Father will make Jesus’enemies the footstoolfor Jesus’feet. This signifies
that Jesus will then have physical authority and actualrule over all those who

resistHim—human and angelic beings (Psalm 110:1;Luke 20:43; Acts 2:35;
Hebrews 1:3 and 10:13). At this point Jesus begins His messianic millennial
kingdom reign (Revelation19-20).
Doctrines relatedto Christ’s incarnation. When “the word became flesh and
dwelt among us” (John 1:14), God the Son became man. What happened to
his deity? Jesus continued to true and undiminished deity. What did change
was that He took upon Himself true humanity. The transformation was
outwardly visible. The biblical doctrines of kenosis, hypostatic union, and
impeccability explain the additions to deity and those effects onHim as now
God and man.
Kenosis means that Jesus Christ left heavenand took on Himself the true
nature of a human slave under God’s authority. In doing so He chose not to
continually show His divine attributes—those visible demonstrations of His
deity which He displayed in the Old Testamenthistory such as the burning
bush in Exodus 3, the cloud and fire and smoke during the exodus, and the
Shekinahglory in the tabernacle and temple. By kenosis Paulmeant that
Jesus took the nature of humanity—a slave—so thatHe could die on the cross
for mankind’s sins. The main verb in Philippians 2:7-8a is the aoristindicative
of “to empty,” kenow. The verbs “taking, being made, and being found” are
all aorist participles. They further explain emptying Himself. The actions are
simultaneous to “empty.” The usage ofthe participles is most likely temporal
(when He took…,)or attendant circumstance (and He took…,). In no way
does this suggestHe became less God.
The words in Philippians 2 help us to understand this truth.
The word “form” in Philippians 2:6 and 7–form of God and form of slave—is
morfh and it means real nature or form of someone orsomething that appears
to the senses.Whatappears to the senses is a form of the genuine person or
thing. In verse 6, the form of God means that of godness that appearedto the
senses in the Old Testament revelations of God—His majesty, glory, and
splendor. In verse 7 it is the form of a slave—under authority of Godthe
Father—thatappeared to people.

The word “likeness”is ‘omoiwma. This refers to a copy of something, and
here a copy of humanity—body, soul, and spirit—and so similar to all
humanity, but not the exactimage.
The word “appearance”is skhma and this refers to how He lookedoutwardly
to other people.
So the emptying was actually taking the form of a slave so He could die.
Charles Ryrie, in Basic Theology, page 262, writes “It seems to me that even
evangelicalsblunt the point of the passageby missing its principal emphasis as
suggestedabove and focusing on trying to delineate what limitations Christ
experiencedin His earthly state. To be sure, the God-Man experienced
limitations; but equally sure the God-Manevidenced the prerogatives of
Deity. Therefore, conservativessuggestthat the kenosis means the veiling of
Christ’s preincarnate glory, which is true only in a relative sense (see Matt.
17:1–8;John 1:14; 17:5). Or they suggestit means the voluntary nonuse of
some of His attributes of Deity. This was true on occasionbut certainly not
always throughout His life (see [John] 1:48; 2:24; 16:30). Neither did He only
do His miracles always in the powerof the Spirit, but sometimes in His own
power(Luke 22:51;John 18:6). So if our understanding of kenosiscomesfrom
Philippians 2, we should getour definition of the conceptthere. And that
passagedoes notdiscuss at all the question of how or how much Christ’s glory
was veiled. Nor does it sayanything about the use or restriction of divine
attributes. It does say that the emptying concernedbecoming a man to be able
to die. Thus the kenosis means leaving His preincarnate position and taking
on a servant-humanity.”
Hypostatic union is the name or label for the biblical doctrine that Jesus
Christ is God and man in one person forever. Philippians 2:5-11 makes this
clear. Philippians 2:5 refers to Jesus Christ. Then verse 6 begins with “who”
and refers to Jesus Christ. The passage goes onto say He is God and He is
man. Verse 11 concludes the sectionby saying that everyone will confess that
resurrectedJesus Christ is Lord. John 1:14 says “the word became fleshand
lived among us.” John 10:30 records Jesus saying “I am the Father are one,”
and He is speaking while a man. First Timothy 2:5 calls Jesus the mediator

betweenGod and man, and He must be God and man to be a true mediator.
Revelation19 shows Jesus returning to earth as a soldierking, and His name
is The Word of God. There is no question that Jesus Christ is God and man in
one personforever.
Impeccable (not able to be tempted) and peccable (able to be tempted) relate
to the question, could Jesus, the man, really be tempted? Jesus Christ was
tempted in His humanity, and His temptations were very real, but He never
ever sinned. BecauseHe was tempted in His humanity or human nature, He
understands our weaknesses, temptations, and the spiritual battles that we go
through (Matthew 4:1-12; Luke 1:36; Hebrews 4:15). But, Jesus Christ could
not be tempted in His deity (James 1:13).
The Chronologyof the Cross.
The authorities brought Jesus to Calvary, the place of crucifixion. They
offered Him a wine like drink which He tastedand refused. This drink would
have had a dulling sedative effectupon Him. He refused it so that He might
clearly understand what He was to suffer—punishment for our sins (Matthew
27:33-34;Mark 15:22-23;Luke 23:33; John 19:17).
Jesus was crucifiedat 9 am betweentwo thieves. The thieves were guilty of
capital crimes. Jesus said“Father, forgive them.” This was His first loud
statement(Matthew 27:35-38;Mark 15:24-28;Luke 23:33-38;John 19:18-24).
The chief priests, scribes, one thief, and the people mockedJesus. Theycast
lots for His coat(Matthew 27:35-44;Mark 15:24-32;Luke 23:34-38;John
19:23-24).
One of the thieves believed in Christ. The Lord gave Him assuranceof
salvation. Jesus said"Truly I sayto you, today you shall be with Me in
Paradise." This was His secondcry (Luke 23:39-43).
Christ made provision for John to take care of Mary. Jesus said"Woman,
behold, your son!" This was His third cry (John 19:26-27).
At twelve noon darkness came on the earth; the Father judged Christ for our
sins. This lasted until 3 pm. The judgment reacheda peak when Christ, under

the strain of judgment, cried out the fourth cry to God as the judge, not God
as Father, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY
GOD, WHY HAST THOU FORSAKEN ME?" (Matthew 27:45-47;Mark
15:33-36;Luke 23:44)
esus Christ recognizedthat the judgment of the cross had been accomplished,
therefore since He was thirsty, He took some sour wine to give some relief and
fulfill scripture of Psalm69:21. He cried "I am thirsty," the fifth cry (John
19:28-29).
Jesus Christ now saidsomething so that all will know that He had completed
His substitutionary work on the cross. He said “it is finished,” the sixth cry.
This verb is the perfectpassive indicative of teleo. Compare John 19:28. At
this point He was physically alive. Teleo means to bring to an end, to finish, to
carry out, to accomplish, to perform (John 19:30).
Christ at this point voluntarily separatedHis body from His soul and human
spirit by physical death. He said “father, into thy hands I commend my
spirit,” His seventh cry. Note that He now said Father, not God the judge. The
judgment was over. The fellowshipbetweenFather and Sonhad resumed
(Matthew 27:5; Mark 15:42-47;Luke 23:50-56;John 19:31-42).
After this the soldier stuck a spear in his dead body, they took him down and
Josephand Nicodemus buried him (Matthew 27:57-60;Mark 15:42-47;Luke
23:50-56;John 19:31-42).
During the time from the burial to the resurrection, the body of Jesus wentto
the grave, while the soul and spirit went to paradise and the presence ofGod
the father (Luke 23:42, 46; Ephesians 4:9; 1 Peter3:18-21;Luke 23:53).
Jesus arose fromphysical death on the third day. At the end of the three day
period Christ arose from the dead. His human nature (soul and human spirit)
joined His glorified resurrectedbody. This body was a new kind of body, a
resurrectionbody, glorified humanity (Matthew 28; Luke 16.1-8;Luke 24;
John 20; 1 Corinthians 15.4-20;Acts 7.55-56,and others). After the
resurrectionmany people saw Jesus Christ. Paul says at least500 people (1
Corinthians 15:6). These included the disciples, selectwomen, and others

(Matthew 28; Mark 16; Luke 24; John 20-21;1 Corinthians 15). Paul,
Stephen, and John saw Christ after He had ascended(Acts 7, 9, 22, 23, 26; 1
Corinthians 15:7; Revelation1; Galatians 1).
His resurrectionbody is the first one in existence. Jesus’resurrectionwas a
physical body yet not bound by present laws. His body was sinless.
People could see and feel and talk with Him. He could eat. He could move
through walls and travel at miraculous speeds. People recognizedHim. His
body was flesh and bones (John 20:19-29;Luke 24:15, 30-43).
Our resurrectionbodies will be the same kind of body as His resurrection
body (Colossians1:18;Revelation1:5; Philippians 3:20-21;1 Corinthians
15:51-54).
One way to understand Christ’s death and the accomplishments ofhis death
on the cross is to study the sin barrier betweenGodand man and the removal
of the sin barrier. Reconciliationis the entire work that Christ did; He
removed the sin barrier betweenGod and man. Substitution is the means by
which He reconciledman to God. Before we look at the sin barrier, we should
considersome biblical words that related to Christ’s work and what they
mean.
The doctrine of the sin barrier is a separate study. I refer you to that.
Definitions help is understand and think through a subject. The following
definitions about Jesus’death on the cross. Theyare taken from Jesus Christ
Our Lord, by John F. Walvoord.
Expiation refers to the actof bearing a penalty for sin.
Forgivenessis an actof God in which charges againsta sinner are removed on
the ground of proper satisfaction. Forgivenesshas a judicial basis.
Justice means a strict rendering of what is due in the form of either merited
reward or punishment.
Justificationis the judicial actof Goddeclaring one to be righteous by
imputation of righteousness to Him. It is judicial.

Propitiation has in view the satisfactionof all God’s righteous demands for
judgment on the sinner by the redemptive actof the death of Christ. God is
propitiated, not mankind.
Reconciliationis the actof Godbased upon the work of Christ whereby man
is rendered savable. It is the removal of the barrier betweenGod and man.
Mankind is reconciled, not God.
Redemption refers to the work of Christ on the cross towardsin. Christ
purchased our freedom from the slave market of sin and set us free.
Sanctificationis the act of God setting apart someone orsomething to holy
use. It may be positional, experiential, or ultimate.
Substitution has reference to the death of Christ on behalf or in place of the
sinner. Christ died as a Substitute for sinners on the cross accomplishing
salvationfor those who put their trust in Him.
Christ’s Ascension. After the resurrectionand 40 days of ministry by Christ
in His resurrectionbody, He ascendedto the Father. This marked a turning
point in the ministry of Christ (Mark 16:19; Luke 24:51;Acts 1.6-11). See
Doctrine of Ascensionand Sessionof Christ.
Ministry of Jesus Christ Today On Earth. Jesus Christ at the present time has
a ministry on earth in the church. In His humanity He is seatedat the right
hand of the Father. In His omnipresent deity He indwells every believer,
(John 14:20; John 15:5; John 17:23; Colossians 1:27). Furthermore, Paul
prays that Christ will intimately dwell in the heart of the believer—the
believer grows in Christ, Christ fellowships with the believer, and Christ’s
charactershows forth in the life of the believer (Ephesians 3:17.)
Ministry of Jesus Christ Today In Heaven. Jesus Christ at the present time
has a ministry in heaven for the church. As the high priest after the order of
Melchizedek He prays for the believer, Romans 8:34; Hebrews 7:25. As the
defense attorney He acts on our behalf when we sin, 1 John 2:1-2. He has also
been placed in authority over all things even though waiting for the footstool
victory. 1 Peter 3:22; Ephesians 1:21-22. Ministry to Israela Savior, King,
Judge.

Illustrations of the RelationshipbetweenChrist and the Church. The Bible
gives us a number of illustrations teaching the relationship betweenChrist
and the church.
Christ is the head of the body, the church. As head of the body He is the
authority, and life of the body. Believers are part of the body under His
headship. 1 Corinthians 12; Ephesians 1:22-23;Ephesians 5:23; Colossians
2:19.
Christ is the true vine and the church is the branches. Here the believer must
abide in the vine to accomplishHis purpose. The believer is totally dependent
upon Jesus Christ for production in phase 2. John 15.
Christ is the chief cornerstone and the church is the building made up of
living stones. Jesus Christis the chief cornerstone in the foundation.
Everything must be anchored and properly oriented to Him. The building
must grow based upon the specifications compatible to the chief cornerstone.
If the building loosens up from the foundation it is weak, unsafe, and
unusable. 1 Peter2:4-5; Ephesians 2:20; 1 Corinthians 3:5-11.
Christ is the high priest and we are the royal priesthood. Christ as the high
priest is:
Author of salvation. He is the priest and the sacrifice. Under this conceptwe
have redemption, propitiation, reconciliation.
Exercises His priestly office by
Intercession, Romans 8:34;Hebrews 7:25.
Defense attorney, 1 John 2:1-2.
Believers are priests, 1 Peter2:5; Revelation1:6; Revelation5:10.
Christ is the bridegroom and the church is His bride. 2 Corinthians 11:2;
Ephesians 5:23-32;Revelation19:6-8;Matthew 22:1-14;Luke 14:16-24p;
Matthew 25:1-13. Marriage in Christ’s day followedthe customof:

The legalunion. The parents agreedupon the marriage, they formed a
contract, and the dowry was paid. This illustrates the acceptanceofChrist as
Savior. 2 Corinthians 11:2.
The bridegroom and his friends go to the home of the bride as per Matthew
25:1-13. This illustrates Christ coming for His bride at the rapture.
The marriage feastis for the guests. This occurs after the SecondAdvent and
upon the earth. Israelis the invited guestplus invited gentiles. This follows the
wedding which took place in heaven prior to the SecondAdvent. Revelation
19:6-8; Matthew 25:1-13;Matthew 22:1-14;Luke 14:16-24.
Christ is the shepherd and we are the sheep. John 10:15-16. He gives His life
for the sheep, He calls the sheep, and they become one flock. He is the
shepherd and overseerofour souls in 1 Peter 2:25 and 5:4. Jesus Christ
provides, equips, protects, trains, disciplines, herd’s the sheep, the church.
The Rapture. At the conclusionof the church age Jesus Christwill come to
receive His bride the church in the air. This is calledthe Rapture of the
Church. At this historicalmoment the church age saints will be changedand
receive their resurrectionbodies. It will be an instantaneous change. This
applies to believers in Christ whether physically dead or alive. 1
Thessalonians 4:13-18;1 Corinthians 15:51-58;John 14:1-3. See Doctrine of
the Rapture.
Judgment Seatof Christ. Following the rapture of the church, Jesus Christ is
the Judge at the Judgment Seatof Christ. Here the works of church age
believers are evaluated. 2 Corinthians 5:10; Romans 14:10; 1 Corinthians 3:9-
15. The result of this judgment is the reward or loss of rewards to believers.
Christ the Bridegroom– the Church the Bride. Also following the rapture of
the church a marriage will take place in heavenbetweenthe bridegroom,
Christ, and the bride, the church. 2 Corinthians 11:2; Ephesians 5:25-33;
Revelation19:7-8.
SecondAdvent of Christ. The secondadvent of Jesus Christ occurs at the end
of the tribulation. He will visibly and physically return to the earth as the
glorified God-Man. He returns as Judge, Conqueror, Savior, Deliverer, and

King. (See Doctrine of the SecondAdvent.) Following the SecondAdvent
Jesus Christ establishes His Millennial kingdom and rules one thousand years
as King of Kings and Lord of Lords. (See Doctrine of the Millennium)
Matthew 24:27-30;Revelation19:11-21;Zechariah14:1-3; Matthew 24-25;
Revelation20.
Millennium and PostMillennial Events. The Millennium and post-Millennial
events end with Christ presenting the kingdom to the Father. At this point the
eternal state begins. Jesus Christ continues to receive honor and glory
throughout eternity. Isaiah2, 1; Zechariah 14:9; Ezekiel40-48;1 Corinthians
15:24-28;Revelation22:3.
Last Update
Tuesday, August 1, 2006
http://spokanebiblechurch.com/christology-doctrine-christ
Christology:Jesus Christ
The term “christology” (from Greek christos meaning “anointed one” or
“Christ”)refers to the study of Christ. It often includes such topics as the
preexistence and eternality of Christ, OT prophecies about Christ, Christ’s
humanity, deity, and incarnation, as well as the issue of his temptations and
sinlessness, his death, resurrection, ascensionand exaltation, return, three-
fold office, and states.
The PreexistenceofChrist
There are severaltexts in the NT that speak in one way or another to the
preexistence ofChrist. John says the “word” became flesh which implies that
he had existed previous to his incarnation (John 1:1, 14). Jesus himself

suggestshis preexistence in a number of texts. He said he had glory with the
father before the world was (John 17:5) and that he had come from the father
(John 5:43; 6:38). These imply preexistence. Paulalso, in referring to Christ
as the last Adam, implies his preexistence since Jews oftenheld that both
Adam and Moses were preexistent. So also when he says that Christ was
“rich,” but then became “poor,” that he was “in the form of God,” but
“humbled himself,” that he was “before all things” (Col 1:17). Both these
references referto the humiliation of the incarnation and therefore suggest
that Christ existed previous to his coming to earth (see 1 Cor 15:45;and Phil
2:6).
Prophecies About Christ
Takenin the light of the entire canon, the historicalfact of the resurrection,
and with a view to Jewishhermeneutics, there are many prophecies about
Christ in the Old Testament. Some of the familiar ones include: his birth (Gen
3;15; Gal 4:4); his lineage (Gen 49:10; Luke 3:33); his place of birth (Micah
5:2; Luke 2:4-7); his Galileanministry of compassionand judgment (Isa 9:1-
2; Matt 4:14-16); that he was the prophet to come (Deut 18:15, 18-19;Acts
3:20, 22);that he would function as a priest (Psalm110:4; Heb 5:5-6); his
betrayal (Psalm 41:9; Luke 22:47-48);his being sold for thirty pieces of silver
(Zech 11:11-12;Matt 26:15;27:1-10);his violent death (Zech 12:10; John
20:27); his resurrection(Psalm 16:10;Luke 24:7; Acts 2:25-28);his exaltation
to God’s right hand (Psalm 110:1;Acts 2:33-34), his eternal reign in
fulfillment of Davidic promise (2 Sam 7:12-16;Psalm110:1; Isa 55:3; Acts
2:33-34;13:22-23, 32-34).
The Humanity of Christ
There are severallines of evidence in the Scripture which converge to prove
that from a Biblical point of view Jesus was truly and thoroughly human.
Jesus had human names (i.e., Jesus, SonofDavid), was experiencedby others
as a human being (John 9:16), had a body (1 John 1:1), spoke normal human

language(s), referredto himself as a man (John 8:40); others referred to him
as a man (Acts 3:22); experiencedlife as a human being (Luke 2:52), including
such limitations as hunger (Matt 4:2), thirst (John 19:28), tiredness (John
4:6), intense sorrow and distress (John 11:35;Luke 13:34-35), and ignorance
(Mark 13:32);he had a human soul (Luke 23:46), and died (Hebrews 2:14-15).
The Deity of Christ
There are also severallines of evidence in Scripture which converge to prove
that the Biblical writers regardedJesus as human, but as more than human as
well. They consideredhim divine. John says he was divine or God (John 1:1).
Paul says he is the “very form of God” (morphe theou; Phil 2:6) as well as our
greatGod and savior(Titus 2:13). He is referred to as Lord (Matt 2:43-45),
Yahweh (cf. Rom 10:9, 13 and Joel2:32) as well as the King of Kings (a
designationa Jew such as John would only give God himself—Rev 19:16). He
does the works ofGod, including creating (John 1:3; Col. 1:15-20), sustaining
(Heb 1:3-4), saving (Matt 1:23), raising the dead (John 5:25); judging (John
5:27), sending the Spirit (a work assignedto the father as well; see John14:26;
15:26), and building his church (Matt 16:18). He accepts, as Godhimself does,
worship from all men (Matt 14:33)and angels (Heb 1:6) and some day all men
will bow to him (something only God accepts;Phil 2:10, Isa 45:23).
So we see that the doctrine of the simultaneous deity and humanity of Christ
is not the invention of some fourth or fifth century church council (e.g., Nicaea
[AD325]or Chaledeon[451]), but is clearly taught in Scripture. The precise
formulation (i.e., a working model) of how this could be so may have had to
awaita response to the Arian heresyand other Christologicaldevelopments
(and a borrowing of Greek metaphysicallanguage), but the essentialfeatures
of the doctrine are found in apostolic and early church confessions.
The Incarnation & Kenosis

Jesus Christ was born of the virgin Mary (Matt 1:23; Gal 4:4) in fulfillment of
Isaiah’s prediction (Isa 7:14). From a more theologicalpoint of view, John
says that the eternal and divine Word became fleshand that God thus
“tabernacled” among us (John 1:1, 14; Exodus 40:34-35). The doctrine of the
incarnation means that the secondpersonof the Trinity took on human flesh.
Jesus Christ is both undiminished deity united with perfect humanity forever
and without confusionof attributes. One person, two natures (divine/human).
God became a man in order to redeem his creationand rule over it. Thus he
came to fulfill the Davidic covenantas the promised King (Luke 1:31-33). In
his role as Lord and King he reveals God to men (John 1:18); saves sinners
(Gal 1:4), destroys the works of the devil (1 John 3:8), judges men (Acts 17:31)
and brings all things in creationback in submission to God (1 Cor 15:20-28;
Ephesians 1:10-11).
There have been many errors regarding the dual nature of Christ. We will
briefly mention some here. The Ebionites denied Christ’s divine nature (he
only receivedthe Spirit at Baptism) as also the Arians (cf. presentday
Jehovah’s witnesseswho claim likewise that Jesus is the first and highest
createdbeing). The Gnostics (i.e., docetism), affirming that Jesus only
appearedhuman, denied that he had a truly human nature. Nestorius denied
the union of the divine and human natures in one person (the divine
completely controlledthe human) and Eutychianism denied any real
distinction in Christ’s natures at all (the human nature was engulfedin the
divine resulting in a new third nature). Finally, Appolinarius denied a facetof
Jesus’humanity, namely, that he had a human spirit (the divine Logos took
the place of Jesus’human spirit). These are all errors in light of the Biblical
data and were rightly rejectedat various church councils.
Finally, there have been many attempts to explain the meaning of the term
kenosis in Philippians 2:7, especiallysince the mid to late 1800’s andthe rise

of psychology. It has been arguedthat the term kenosis refers to Christ
willingly laying aside certainessentialattributes such as omniscience,
omnipresence, and omnipotence in order to redeem man. This theologyin its
various forms has come to be knownas Kenotic Theology.11But is this what
Paul is saying in Philippians 2:6, that Jesus gave up the use of or the
possessionofcertain divine attributes? This is not likely. In fact, the apostle
explains what he means when he says that Christ emptied himself by taking
on the nature of a servant. Thus it is not the setting aside of any divine
attributes that is being sung12 about here in Phil 2, but rather the humiliation
of the Son of God taking on human form and that “of a servant.” This, of
course, is the point Paul is trying to make with those in the Philippian church.
They too are to live the humble lives of servants, following Christ’s
example.13
The Impeccability of Christ
In light of the true divinity and realhumanity of Christ, the question arises as
to whether his temptations were genuine and if it were really possible for him
to have sinned. Was Christ able not to sin or not able to sin? Some say his
genuine humanity includes the idea that he could have sinned. Others claim
that his deity makes it impossible for him to have sinned. All evangelical
scholars recognize the reality of his temptations and the factthat he did not
sin, but beyond this there is not much agreement. The oft-quoted analogyof
two boys attacking anaircraft carrier in their rubber dingy (using sticks and
stones), where the sticks and stones representtemptation and the aircraft
carrier Jesus, maygo a long way in stressing Jesus’deityand impeccability,
but it simply fails to catch the reality and intensity of the attacks which Satan
thrust upon him (cf. Matthew 4:1-11). The bottom line in connectionwith this
debate, however, is that Jesus was both God and man, suffered temptation
victoriously (Heb 4:15), and cantherefore draw near to help us in time of
weakness (Heb2:18); his temptations have given us confidence in his
sympathetic heart. Beyond that we cannot know much at all. We can say that
no man has ever understood the strength, viciousness, anddeceit of
temptation better than him and this precisely because he never gave in.

Deathof Christ
All four gospels recordthe death of Christ (under Pontius Pilate)which is
interpreted in advance by Christ himself as a death for the forgiveness of sins,
the establishmentof the new covenant, and the defeat of Satan(Luke 22:15-
20; John 12:31;16:11). The heart of Christ’s teaching on this matter became
the authoritative teaching of the apostles (in keeping with OT assertions to the
same). We will talk more about the proper interpretation of the death of
Christ when we discuss the doctrine of salvation. It is enough for now to
realize that the evidence for his death by crucifixion is overwhelming.
The ResurrectionofChrist
All four gospels recordthe empty tomb and the resurrectionof Jesus Christ
from the dead (Matt 28; Mark 16;Luke 24;John 20). He appearedto Mary
Magdalene (John20:11-18), to another Mary (Matt 28:1-2), to Cephas (1 Cor
15:5), to the two disciples on the road to Emmaus (Luke 24:13-35), to James (1
Cor 15:7), to ten disciples (Luke 24:36-43), to Thomas and the other ten
disciples (John 20:26-29), to sevendisciples at the Sea of Tiberias (John 21:1-
14), to more than 500 people (1 Cor 15:6), to the eleven at his ascension(Matt
28:16-20;Acts 1:1-11), and finally to Paul (1 Cor 15:8). He appeared to the
disciples over a course of about 40 days (Acts 1:3).
In recent times scholars have come to debunk most of the naturalistic theories
(e.g., the swoon, hallucination) advancedto accountfor the resurrectionand
attending data. Virtually every scholaragreesthat “something happened,”
and most would agree that the resurrectionis the watershedissue in a
biblically defined Christianity. The question that is posedmost acutely,
according to Gary Habermas14, is whether the kerygma (the preached
messageofChrist’s resurrection) itself is sufficient to accountfor the data or
whether a literal resurrection plus the kerygma is necessaryto accountfor the
data. Habermas outlines the criticalanswers according to four scenarios,

pointing out that this is a debate not just betweenevangelicals andhigher
critics, but also betweenthe higher critics themselves. First, there are those
like Rudolph Bultmann who argue that the cause of the disciples’experience
is not ascertainable;it is buried in the NT text. Second, scholars like Karl
Barth and Sren Kierkegaardarguedthat the resurrectionwas literal, but that
it is not subject to study since it lies outside the realm of our experience of
history. It must be acceptedby faith alone. The third group of scholars,
including Jürgen Moltmann, argue for the literal empty tomb and a historical
explanation for the disciples’change from grief to joy, but again the
resurrectionis an event that will only be finally vindicated/verified in the
future. Fourth, there are scholars who argue that the available historical
evidence suggeststhat Jesus did indeed rise from the dead. Wolfhart
Pannenberg would be an example of this thinking, though he argues againsta
corporealbody in favor of a spiritual body which was recognizedas Jesus and
which spoke to the disciples before departing to heaven.
There is, however, no valid a prior reasonfor rejecting the resurrection as
portrayed in scripture. It is usually one’s theologyof history that precludes
whether resurrections happen or not. In any case, the empty tomb, the
eyewitness testimony, the transformed lives of antagonists suchas James and
Paul, the existence of the church, the inability of the Jewishleaders to
disprove the resurrectionand the claims of the apostles, the early date and
solid characterof the claim to resurrection(1 Cor 15:3-4), as wellas the solid
characterof surrounding evidence such as Jesus’existence, ministry, death by
crucifixion, and burial. The explanation which possessesthe greatest
explanatory power, is the most plausible (not ad hoc), and stands the greatest
chance of not being finally overturned, is that Jesus ofNazareth was actually
raisedfrom the dead and appearedto many people. His body was a physical
body fit for spiritual existence and was not subject any longerto death and
limitations.

The theologicalinterpretationof Christ’s bodily resurrectionincludes the
doctrine that it is central to the Christian life and hope (1 Cor15), that it
demonstrates that he is the Son of God (Rom 1:4) and that he will someday
return to judge the entire world (Acts 17:31). In the area of soteriology, the
resurrectionis the foundation of our regenerationand spiritual/ethical life
(Rom 6:4-5; 1 Pet1:2), our justification (Rom 4:25; Eph 2:6), our present
ministry and work for the Lord (1 Cor 15:58), our hope of glorification and
our eternalcommunion with the Father, Son and Spirit (1 Cor 15:12-28).
The Ascension& Exaltationof Christ
In Luke 24:50-53 andActs 1:11, Luke records for us the historical factand
nature of Jesus’ascension. The language seems to imply that Jesus ascended
bodily to some place in the space-time continuum, but we are unable to see or
know where.
Theologically, however, Luke has made it very clearas to what the ascension
means. It was not just Jesus going somewhere. Indeed, his ascensionledto his
exaltation to the throne and his right to rule over creation, nations and the
church. He was exaltedto the right hand of God (a place of power and
authority) in keeping with Davidic hope (Psalm110:1; Acts 2:34-35)and
currently reigns over the universe (Eph 1:20-22a)and is head over all things
pertaining to the church (Eph 1:22b-23; 1 Peter3:22). As divine founder,
leader, captain, and goalof the church he has sent the Holy Spirit (Acts 2:33)
to endow her with life, love and power and will somedayreturn to bring her to
be where he is, and to subject all things in heavenand earth to his Lordship.
He has received, and continues to receive, glory, praise, and honor in light of
who he is and what he has done (Rev 5:12). Every knee should bow before
God’s Christ, the exalted Lord of the universe. Someday, all will (Phil 2:9)!
The Return of Christ

The Bible predicts that somedayJesus Christ will return, suddenly, bodily
and with greatglory for all to see (Matt 24:30;Rev 19:11ff). At that time he
will judge Satanand his angels, the living and the dead, and will establishhis
kingdom in its fullest sense. We will discuss the nature and timing of the
rapture as well as the nature of the kingdom under Eschatology.
The States ofChrist
It has been common among Reformedand other systematic theologians to
speak of the two states ofChrist: (1) humiliation, and (2) exaltation.
Therefore, althoughwe have coveredsome of the details already, we
nonetheless survey them againin these terms. This will help to equip the
student for further reading where these ideas will undoubtedly be discussed.
“Christ’s humiliation refers to his (1) incarnation; (2) suffering; (3) death, and
(4) burial. His exaltation also contains four aspects:(1) resurrection;(2)
ascension;(3) session(his being seatedatGod’s right hand, and (4) return in
glory.
The incarnation of the secondpersonof the Trinity, while not involving the
“giving up” of any divine attributes, entailed Christ’s willing submission to
the limitations and weaknessesofhumanity, being actually found as a servant
among men. His suffering in terms of spiritual hardship, physical deprivation,
and emotionalpain are all part of his sufferings in humiliation. Jesus’
humiliation was furthered heightened by the enormous suffering of an unjust,
cruel, and ignoble death, bearing the sin of a cursed humanity on a cross.
Though he probably did not descendinto Hell, he nonetheless was deadfor
three days. From the time of the stable in Bethlehem until his death, he
underwent humiliation in obedience to his Father for the salvationof the elect
and the redemption of the cosmos.
Jesus’resurrectioninto a permanent physical body perfectly equipped for
spiritual life is the turning point in his humiliation. It is here that he is

vindicated and his defeatof all his enemies is secured. He receivedglory at his
ascensionand the right to rule as is demonstrated by his sitting at the right
hand of God in fulfillment of Psalm 110:1 (Acts 2:34-36). Though the world
awaits the final stage in the completion of Christ’s vindication, and the
salvationand judgment of the world, Christ will somedayreturn bodily (Acts
1:11) and destroy all his enemies, including death. He will complete the final
stage ofhis exaltationover all things.15
The Three Offices of Christ
While there were early church fathers who spoke about different offices of
Christ, it was John Calvin in his Institutes (2.15)who systematizedthe idea of
the threefold office of Christ: (1) Prophet; (2) Priest, and (3) King.
In Deuteronomy 18:18 Moses predictedthat God would send another prophet
like him to the people of Israel. Both John and Peterunderstood Jesus to be
that one (John 6:14; 7:40; Acts 3:22-24;see also Matt13:57, John 4:44). The
title of “prophet,” however, is not found in the epistles. Nonetheless, itis clear
that Christ functioned as the consummate prophet—one who both gave
revelation from God (forthtelling and foretelling) and was himself the
quintessential revelationfrom God (John 1:18). In this way he is unlike other
prophets—a fact which may accountfor the conspicuous absence ofthis title
from the epistles.
Jesus Christ also functioned in the office of priest. While the prophet was
God’s representative to the people, the priest was the peoples’representative
before God. But in contrastto priests in the Levitical order, Jesus did not
offer any animal sacrifice for our sin, he offered himself, an unblemished
lamb of eternal worth. As a priest he has entered the holy of holies, not the
copy on earth in the temple, but the heavenly place and is able to lead us,
therefore, into the presence of God—a distinctly priestly function. He does not
just enter the holy of holies once a year, but indeed he lives there forever now.

Finally, both Romans 8:34 and Hebrews 7:25 teachus that his priestly role
continues even now as he “everlives to make intercession”forus in our
weakness!
Finally, Jesus Christ fulfilled the office of King. But in contrastto the greatest
of Israelite kings, i.e., David, Christ rules over the entire world, indeed the
universe, including the church (Eph 1:20-23). He is the consummate king who
rules wisely, attentively and with final authority and justice (Ps 2:8-9). In
short, he rules as the God-man overthe entire cosmos and when he returns he
will deal definitively with all hindrances and obstacles to his deserved reign.
At that time he will be called“the King of Kings” (Rev 19:16).
11 See S. M. Smith, “Kenosis, Kenotic Theology,”in EvangelicalDictionaryof
Theology, ed. Walter A. Elwell(Grand Rapids: Baker, 1984), 600-602. These
speculative theories of the incarnation have little to do with the exegesisof
Philippians 2:7. See also B. E. Foster, “Kenoticism,” in New Dictionary of
Theology, ed. Sinclair B. Ferguson, DavidF. Wright, and J. I. Packer
(Downers Grove, IL: InterVarsity, 1988), 364.
12 This sectionin Philippians (i.e., 2:6-11)may well have been an early hymn.
This too should prevent us from drawing too much theologicallyfrom these
statements for they are not reasonedtheologyper se, but instead the
worshipful cry of the heart to God—the theologyof which was undoubtedly
well knownin the community(ies) in which it came to expression, but which
are to some degree loston us today.
13 For further discussionabout the incoherence charge oftenleveled at the
doctrine of the incarnation and possible solutions in modified “kenoticism” or
the “two minds” model, see Thomas D. Senor, “Incarnationand the Trinity,”

in Reasonfor the Hope Within, ed. MichaelJ. Murray (Grand
Rapids:Eerdmans, 1999), 238-260.
14 See Gary Habermas, “ResurrectionofChrist,” in EvangelicalDictionaryof
Theology, ed. Walter A. Elwell(Grand Rapids: Baker, 1984), 938-41.
15 See Wayne A. Grudem, “States ofJesus Christ,” in EvangelicalDictionary
of Theology, ed. Walter A. Elwell(Grand Rapids: Baker, 1984), 1052-54;
Louis Berkhof, Systematic Theology, 2nd rev. ed. (Grand Rapids: Eerdmans,
1941), 331-355.
https://bible.org/seriespage/3-christology-jesus-christ
The Doctrine of Jesus Christ.
The GreatDoctrines of the Bible — Rev. William Evans
A. THE PERSON OF CHRIST.
I. THE HUMANITY OF JESUS CHRIST.
1. HE HAD A HUMAN PARENTAGE.
2. HE GREW AS OTHER HUMAN BEINGS DO.
3. HE HAD THE APPEARANCE OF A MAN.
4. HE WAS POSSESSEDOF A BODY, SOUL, AND SPIRIT.
5. HE WAS SUBJECT TO THE SINLESS INFIRMITIES OF HUMANITY.6.
HUMAN NAMES ARE GIVEN TO HIM.

II. THE DEITY OF JESUS CHRIST.
1. DIVINE NAMES ARE GIVEN TO HIM.
2. DIVINE WORSHIP IS ASCRIBED TO HIM.
3. DIVINE QUALITIES AND PROPERTIES ARE POSSESSEDBY HIM.4.
DIVINE OFFICES ARE ASCRIBED TO HIM.
5. DIVINE ATTRIBUTES ARE POSSESSED BYHIM.
6. CHRIST'S NAME IS COUPLED WITH THAT OF THE FATHER.7. THE
SELF-CONSCIOUSNESS OF JESUS CHRISTAS MANIFESTED:a) In His
Visit to the Temple.
b) In His Baptism.
c) In His Temptation.
d) In the Calling of the Twelve and the Seventy.
e) In the Sermon on the Mount.
B. THE WORK OF CHRIST.
1. HIS DEATH.
2. HIS RESURRECTION.
3. HIS ASCENSIONAND EXALTATION.
THE DOCTRINE OF JESUS CHRIST.
A. THE PERSON OF CHRIST.

The close kinship of Christ with Christianity is one of the distinctive features
of the Christian religion. If you take awaythe name of Buddha from
Buddhism and remove the personalrevealerentirely from his system; if you
take awaythe personality of Mahometfrom Mahommedanism, or the
personality of Zoroasterfrom the religion of the Parsees, the entire doctrine of
these religions would still be left intact. Their practicalvalue, such as it is,
would not be imperilled or lessened. But take awayfrom Christianity the
name and person of Jesus Christ and what have you left? Nothing! The whole
substance and strength of the Christian faith centres in Jesus Christ. Without
Him there is absolutely nothing. -- SinclairPatterson.
From beginning to end, in all its various phases and aspects andelements, the
Christian faith and life is determined by the personand the work of Jesus
Christ. It owes its life and characterat every point to Him. Its convictions are
convictions about Him. Its hopes are hopes which He has inspired and which
it is for Him to fulfill. Its ideals are born of His teaching and His life. Its
strength is the strength of His spirit. -- James Denney.
I. THE HUMANITY OF JESUS CHRIST.
1. THE SCRIPTURESDISTINCTLYTEACH THAT HE HAD A HUMAN
PARENTAGE:THAT HE WAS BORN OF A WOMAN -- THE VIRGIN
MARY.
Matt.1:18 -- "Mary ... was found with child of the Holy Ghost." 2-11 -- "The
young child with Mary his mother." 12:47 -- "Behold, thy mother and thy
brethren." 13:55 -- "Is not his mother calledMary?" John 1:14 -- "The Word
was made flesh, and dwelt among us." 2:1 -- "The mother of Jesus was there."

Acts 13:23 -- "Of this man's seedhath God ... raised... ..Jesus." Rom.1:3 --
"Of the seedof David according to the flesh." Gal.4:4 -- "Made of a woman."
In thus being born of a woman Jesus Christsubmitted to the conditions of a
human life and a human body; became humanity's son by a human birth. Of
the "seedofthe woman," of the "seedof Abraham," and of line and lineage of
David, Jesus Christ is undeniably human.
We must not lose sight of the fact that there was something supernatural
surrounding the birth of the Christ. Matt.1:18 -- "On this wise," andLuke
1:35 -- "The Holy Ghost shall come upon thee, and the powerof the Highest
shall overshadow thee;therefore also that holy thing which shall be born of
thee shall be called the Son of God." "On this wise" indicates that this birth
was different from those recordedbefore it. Luke 1:35 is explicit about the
matter. To assailthe virgin birth is to assailthe Virgin's life. He was of "the
seedof the woman," not of the man. (See Luke 1:34 -- "How shall this be,
seeing I know not a man?") No laws of heredity are sufficient to accountfor
His generation. By a creative actGod broke through the chain of human
generationand brought into the world a supernatural being.
The narrative of the virgin birth need not staggerus. The abundance of
historicalevidence in its favor should lead to its acceptance. All the
manuscripts in all the ancient versions contain the recordof it. All the
traditions of the early church recognize it. Mention of it is made in the earliest
of all the creeds:the Apostles' Creed. If the doctrine of the virgin birth is
rejectedit must be on purely subjective grounds. If one denies the possibility
of the supernatural in the experience of human life, it is, of course, easyfor
him to deny this doctrine. To one who believes that Jesus was human only it
would seem comparativelyeasyto deny the supernatural birth on purely
subjective grounds. The preconceptions ofthinkers to a greatdegree
determine their views. It would seemthat such a wonderful life as that lived

by Christ, having as it did such a wonderful finish in the resurrectionand
ascension, might, indeed should, have a wonderful and extraordinary
entrance into the world. The fact that the virgin birth is attestedby the
Scriptures, by tradition, by creeds, and that it is in perfect harmony with all
the other facts of that wonderful life should be sufficient attestationof its
truth. [Footnote:"The Virgin Birth," by James Orr, D.D., deals fully and
most ably with this subject.]
It has been thought strange that if, as is claimed, the virgin birth is so essential
to the right understanding of the Christian religion, that Mark, John, and
Paul should saynothing about it. But does such silence really exist? John says
"the Word became flesh"; while Paul speaks of"Godmanifest in the flesh."
Says L. F. Anderson: "This argument from silence is sufficiently met by the
considerations that Mark passes overthirty years of our Lord's life in silence;
that John presupposes the narratives of Matthew and Luke; that Paul does
not dealwith the story of Jesus'life. The facts were knownat first only to
Mary and Joseph;their very nature involved reticence until Jesus was
demonstrated to be the Son of God with powerby the resurrectionfrom the
dead; meantime the natural development of Jesus and His refusal to set up an
earthly kingdom have made the miraculous events of thirty years ago seemto
Mary like a wonderful dream; so only gradually the marvelous tale of the
mother of the Lord found its way into the Gospeltradition and the creeds of
the church, and into the innermost hearts of the Christians of all countries."
2. HE GREW IN WISDOM AND STATURE AS OTHER HUMAN BEINGS
DO. HE WAS SUBJECT TO THE ORDINARYLAWS OF HUMAN
DEVELOPMENTIN BODY AND SOUL.
Luke 2:40, 52, 46 -- "And the child grew, and waxedstrong in spirit, filled
with wisdom: and the grace of God was upon him. And Jesus increasedin
wisdom and stature, and in favor with God and man. And....they found him in

the temple, sitting in the midst of the doctors, both hearing them, and asking
them questions."
Just to what extent His sinless nature influenced His growthwe may not be
able to say. It seems clear, however, fromthe Scriptures, that we are to
attribute Jesus'growthand advancement to the training He receivedin a
godly home; to the instruction given at the synagogue and the temple; from
His own personalstudy of the Scriptures, and from His fellowshipand
communion with His Father. Both the human and divine elemententered into
His training and development, which were as real in the experience of Jesus as
in that of any other human being. We are told that "Jesus grew,and increased
in wisdom and stature." He "increased,"i.e., He kept advancing;He "grew,"
and the reflective form of the verb would seemto indicate that His growthwas
due to His ownefforts. From all this it seems clearthat Jesus receivedHis
training along the lines of ordinary human progress -- instruction, study,
thought.
Nor should the fact that Christ possesseddivine attributes, such as
omniscience and omnipotence, militate againsta perfectly human
development. Could He not have possessedthem and yet not have used them?
Self-emptying is not self-extinction. Is it incredible to think that, although
possessing these divine attributes, He should have held them in subjectionin
order that the Holy Spirit might have His part to play in that truly human,
and yet divine, life?
3. HE HAD THE APPEARANCE OF A MAN.
John 4:9 -- "How is it that thou, being a Jew." Luke 24:13 -- The two disciples
on the way to Emmaus took Him to be an ordinary man. John 20:15 -- "She,

supposing him to be the gardener." 21:4, 5 -- "Jesusstoodon the shore; but
the disciples knew not that it was Jesus."
The woman of Samaria evidently recognizedJesus as a Jaw by His features or
speech. To her He was just an ordinary Jew, at leastto begin with. There is no
Biblical warrant for surrounding the head of Christ with a halo, as the artists
do. His pure life no doubt gave Him a distinguished look, just as good
charactersimilarly distinguishes men today. Of course we know nothing
definite as to the appearance ofJesus, for no picture or photograph of Him do
we possess.The apostles draw attention only to the tone of His voice (Mark
7:34; 15:34). After the resurrectionand ascensionJesus seems still to have
retained the form of a man (Acts 7:56; 1 Tim.2:5).
4. HE WAS POSSESSEDOF A HUMAN PHYSICAL NATURE: BODY,
SOUL AND SPIRIT.
John 1:14 -- "And the Word was made flesh." Heb.2:14 -- "Forasmuch then
as the children are partakers of flesh and blood, he also himself likewise took
part of the same." Matt.26:12 -- "She hath poured this ointment on my body."
v.38 -- "My soul is exceeding sorrowful." Luke 23:46 -- "Father, into thy
hands I commend my spirit." 24:39 -- "Beholdmy hands and my feet, that it
is I myself: handle me, and see;for a spirit hath not flesh and bones, as ye see
me have."
By his incarnation Christ came into possessionofa real human nature; He
came not only unto His own, but came unto them in the likeness oftheir own
flesh. Of course we must distinguish betweena human nature and a carnal
nature. A carnal nature is really not an integral part of man as God made him
in the beginning. Christ's human nature was truly human, yet sinless:"Yet
without sin" (Heb.4:15).

5. HE WAS SUBJECT TO THE SINLESS INFIRMITIES OF HUMAN
NATURE.
Matt.4:2 -- "He was afterwardan hungred." John 19:28 -- "Jesus....saith, I
thirst." 4:6 -- "Jesus....being weariedwith his journey." Matt.8:24 -- "But he
was asleep." John19:30 -- "He bowedhis head, and gave up the ghost." He
mourns over Jerusalem(Matt.23:37);weeps over His dead friend Lazarus,
(John 11:35); craves for human sympathy in the garden (Matt.26:36,40);
tempted in all points like as we are (Heb.4:15). There is not a note in the great
organof our humanity which, when touched, does not find a sympathetic
vibration in the mighty range and scope ofour Lord's being, saving, of course,
the jarring discord of sin. But sin is not a necessaryand integral part of
unfallen human nature. We speak ofnatural depravity, but, in reality,
depravity is unnatural. God made Adam upright and perfect; sin is an
accident;it is not necessaryto a true human being.
6. HUMAN NAMES ARE GIVEN TO HIM BY HIMSELF AND OTHERS.
Luke 19:10 -- "Sonof Man." Matt.1:21 -- "Thou shalt callhis name Jesus."
Acts 2:22 -- "Jesus ofNazareth." 1 Tim.2:5 -- "The man Christ Jesus."
No less than eighty times in the Gospels does Jesus callhimself the Sonof
Man. Even when acquiescing in the title Sonof God as addressedto Himself
He sometimes immediately after substitutes the title Son of Man (John 1:49-
51; Matt 26:63,64).
While we recognize the fact that there is something official in the title Son of
Man, something connectedwith His relation to the Kingdom of God, it is

nevertheless true that in using this title He assuredly identifies Himself with
the sons of men. While He is rightly calledTHE Son of Man, because, by His
sinless nature and life He is unique among the sons of men, He is nevertheless
A Son of Man in that He is bone of our bone and flesh of our flesh.
II. THE DEITY OF JESUS CHEIST.
1. DIVINE NAMES ARE GIVEN TO HIM.
a) He is CalledGod.
John 1:1 -- "The Word was God." Heb.1:8 -- "But unto the Son he saith, Thy
throne, O God, is for ever." John 1:18 -- "The only begottenSon (or better
"only begottenGod")." Absolute deity is here ascribedto Christ.20:28-"My
Lord and my God." Not an expressionofamazement, but a confessionof
faith. This confessionacceptedby Christ, hence equivalent to the acceptance
of deity, and an assertionof it on Christ's part. Rom.9:5 -- "God blessed
forever." Tit.2:13 -- "The great God and our Saviour Jesus Christ." 1
John,5:20 -- "His Son Jesus Christ. This is the true God." In all these passages
Christ is calledGod.
It may be argued that while Christ is here calledGod, yet that does not argue
for nor prove His deity, for human judges are also called"gods" in John
10:35 -- "If he called them gods unto whom the word of God came." True, but
it is then used in a secondaryand relative sense, andnot in the absolute sense
as when used of the Son.
b) He is Calledthe Son of God.

The references containing this title are numerous. Among others see
Matt.16:16, 17;8:29; 14:33;Mark 1:1; 14:61; Luke 1:35; 4:41. While it may
be true that in the synoptic Gospels Jesusmay not be said to have claimed this
title for Himself, yet He unhesitatingly acceptedit when used of Him and
addressedto Him by others. Further, it seems clearfrom the charges made
againstHim that He did claim such an honor for Himself. Matt.27:40, 43 --
"Forhe said, I am the Son of God." Mark 14:61, 62 -- "Art thou the Christ,
the Sonof the Blessed" (Luke 22:70 -- "Art thou then the Sonof God? And
Jesus said, I am." In John's Gospel, however, Jesus plainly calls Himself "the
Son of God" (5:25; 10:36 11:4). Indeed, John's Gospelbegins with Christ as
God: "The Word was God," and ends with the same thought: "My Lord and
my God" (20:28). (Chapter 21 is an epilogue.)
Dr. James Orr says, in speaking of the title Son of God as ascribedto Christ:
"This title is one to which there canbe no finite comparisonor analogy. The
oneness with God which it designates is not such reflex influence of the divine
thought and charactersuchas man and angels may attain, but identity of
essenceconstituting him not God-like alone, but God. Others may be children
of God in a moral sense;but by this right of elemental nature, none but He;
He is herein, the only Son; so little separate, so close to the inner divine life
which He expresses,that He is in the bosom of the Father. This language
denotes two natures homogeneous, entirely one, and both so essentialto the
Godheadthat neither can be omitted from any truth you speak of it."
If when He calledHimself "the Son of God" He did not mean more than that
He was a son of God, why then did the high priest accuse Him of blasphemy
when He claimed this title (Matt.26:61-63)? DoesnotMark 12:6 -- "Having
yet therefore one son, his well-beloved, he senthim also last unto them, saying,
They will reverence my son," indicate a specialsonship? The sonship of Christ
is human and historical, it is true; but it is more: it is transcendent, unique,
solitary. That something unique and solitary lay in this title seems clearfrom

John 5:18 -- "The Jews soughtthe more to kill Him....because he....said....also
that God was His Father, making Himself equal with God."
The use of the word "only begotten" also indicates the uniqueness of this
sonship. Foruse of the word see Luke 7:12 -- "The only sonof his mother."
9:38 -- "Forhe is mine only child." This word is used of Christ by John in
1:14, 18;3:16, 18;1 John 4:9, and distinguishes betweenChrist as the only
Son, and the "many....children of God" (John 1:12, 13). In one sense Christ
has no brethren: He stands absolutely alone. This contrastis clearly
emphasized in John 1:14, 18 -- "only begottenSon," and 1:12 (R. V.) --
"many....children." He is the Son from eternity: they "become" sons in time.
He is one; they are many. He is Sonby nature; they are sons by adoption and
grace. He is Son of the same essencewith the Father; they are of different
substance from the Father.
c) He is CalledThe Lord.
Acte 4:33; 16:31; Luke 2:11; Acts 9:17; Matt.22:43-45. It is true that this term
is used of men, e.g., Acts 16:30 -- "Sirs (Lords), what must I do to be saved?"
John 12:21 -- "Sir (Lord), we would see Jesus." Itis not used, however, in this
unique sense, as the connectionwill clearlyshow. In our Lord's day, the title
"Lord" as used of Christ was applicable only to the Deity, to God. "The
Ptolemies and the Roman Emperors would allow the name to be applied to
them only when they permitted themselves to be deified. The archaeological
discoveries atOxyrhyncus put this factbeyond a doubt. So when the New
Testamentwriters speak of Jesus as Lord, there can be no question as to what
they mean." -- Wood.
d) Other Divine Names are Ascribed to Him:

"The first and the last" (Rev.1:17). This title used of Jehovahin Isa.41:4;
44:6; 48:12. "The Alpha and Omega" (Rev.22:13, 16);cf.1:8 where it is used
of God.
2. DIVINE WORSHIP IS ASCRIBED TO JESUS CHRIST.
The Scriptures recognize worship as being due to God, to Deity alone:
Matt.4:10 -- "Worship the Lord thy God, and him only." Rev.22:8, 9 -- "I fell
down to worship before the feetof the angel...Thensaithhe unto me, See thou
do it not:.... worship God." John was not allowedeven to worship Godat the
feet of the angel. Acts 14:14, 15; 10:25, 26 -- Cornelius fell down at the feet of
Peter, and worshipped him. "But Petertook him up, saying, Stand up; I
myself also am a man." See what an awful fate was meted out to Herod
because he dared to acceptworshipthat belongedto God only (Acts 12:20-25).
Yet Jesus Christunhesitatingly acceptedsuchworsnip, indeed, called for it
(John 4:10). See John 20:28;Matt.14:33;Luke 24:52; 5:8.
The homage given to Christ in these scriptures would be nothing short of
sacrilegiousidolatry if Christ were not God. There seemedto be not the
slightestreluctance on the part of Christ in the acceptanceofsuch worship.
Therefore either Christ was God or He was an imposter. But His whole life
refutes the idea of imposture. It was He who said, "Worship God only"; and
He had no right to take the place of God if He were not God.
God himself commands all men to render worship to the Son, even as they do
to Him. John 5:23, 24 -- "Thatall men should honor the Son, even as they
honor the Father." Even the angels are commanded to render worship to the
Son. Heb.1:6 -- "And let all the angels ofGod worship him." Phil.2:10 --
"Thatat the name of Jesus everyknee should bow."

Jesus was god in all his attributes

Jesus was god in all his attributes

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