The Person of Christ. Called to Believe, Teach, and Confess

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1 In Called to Believe, Teach, and Confess have exhausted our study of grace, for God is gracious beyond anything we might expect. So St. John described our Savior, And the Word became flesh and dwelt among us, and we have.se.en his glory, glory as of the only Son from the Father, full of grace and truth... 16And from his fullness we have all received, grace up n grace (John I:. 14,16). 9 The Person of Christ Common Grace Efficacious Grace For Review and Discussion Key Terms Means of grace Providence 1. This chapter distinguished God's goodness, saving grace, and spiritual gifts. Reflect on God's gifts to you in all three of these categories. Why is it important to maintain distinctions between these various types of gifts? 2. Christianity is unique among all the world's religions in that it is the only religion that is based not on works but on grace. Yet many Christians seem to ignore grace and turn Christianity into another religion of works. Why do you think they do this? How can we keep our faith focused on God's grace in Christ? 3. God proclaims his gracious will to humanity throughout the Bible. What examples of his grace can you find in both the Old and the New Testaments? How does recognizing his grace strengthen your faith? The disciples had traveled with Jesus, heard him teach, and seen him perform amazing miracles. After all ofthese experiences, Jesus took the disciples aside and asked, "Who do people say that the Son of Man is?" They responded that some thought that Jesus was John the Baptist, while others likened him to Elijah, Jeremiah, or another prophet. Then Jesus redirected the question towards the disciples. "Who do you say that I am?" (Matthew 16: 13-18). It is an essential question for the disciples and for us. The world may give many different answers, but what do you think of Jesus? Who is he? This chapter will examine how Scripture answers the question of Jesus' identity as we study: 1. The Humanity of Christ - Our Savior is one of us 2. The Deity of Christ - Jesus Christ is tru v God 3. Heresies Regarding Christ's Two Natures - Denying either nature affects salvation 4. The Personal Union of Christ - How are these two natures joined in the on e Christ? 5. Heresies Regarding the Personal Union - Altering the biblical teaching 6. The Communication of Attributes - How the two natures work together 7. Christ's Humiliation and Exaltation - In everything, our Savior serves us

2 174 Called to Believe, Teach, and Confess "Who do you say that I am?" Peter answered Jesus, "You are the Christ, the Son of the living God" (Matthew 16: 16), Hearing this answer, Jesus said that Peter was blessed because he knew the truth, Peter hadn't learned this truth from human beings but from God. Jesus is the Christ, the Son of the living God. Peter's answer seems to be simple, but in reality, is summarizes the doctrine of the person of Christ in only a few words',.scripture teaches that Jesus is the Christ: a human being but also the Son of God. This one person has two distinct natures: a human nature and ' a divine nature, But what do these words mean? Getting Our Vo cabulary Straight For most of its history, Christian theology has described Jesus with these terms. He is one person with two natures. We should recognize that theology uses precise definitions for these words - definitions that are not always followed in other contexts. "Person" describes someone who exists as a unique individual. Each person is distinct from other persons, is able to think, and is self-aware. A person is not part of another being, but he or she will usually be in relationships with other persons. Each one of us is a person. Closely related to this concept is nature. "Nature" is a description of haracteristics. It is the essential qualities that make something what it is. [0 have a human nature is to have those qualities and characteristics that Ire essential components of humanity. These characteristics include things like life, a body, or a sequence of DNA. It is the "humanness" of a person. Likewise a divine nature consists in everything that it means to be God. It is the "godness" of a person. (This divine nature is seen in only three persons:,he Father, Son, and Holy Spirit). In our ordinary use of these terms, a person has a nature. You are a mman person with a human nature. In other words, you are a self-existing ndividual who exhibits the qualities and characteristics that we would ex Ject to see, to some degree, in a human being. The need for a precise use of.his vocabulary becomes more urgent when we describe the person of Christ. kripture describes him with two natures: Christ is fully human and at the,ame time fully divine. Does this mean that there are two Christs? No, there s one Christ - one person - but this single person consists of two natures. [he divine nature has existed from all eternity, even before the incarnation, )lit the human nature of Christ never existed independently or without the livine nature. He has a true human nature, but it is not a human person iniependent of the divine nature. Rather, the person of Christ consists of two latures. We use this specific vocabulary in order to uphold both of these The Person of Christ 175 biblical truths, This terminology can be confusing when we use it abstractly, It becomes clearer when we look at the specific biblical evidence. 1. The Humanity of Christ Evidence of a True Human Nature One of the things that we need to know about our Savior is that he is truly a human being. Most people today, even non-believers, concede that there was a historical man from Nazareth named Jesus, While not all believe the biblical record, few people doubt that Jesus existed, and it is unusual to find someone today who doubted that he was truly a human being. Yet in the history of the Christian church, there have been some who have doubted that Jesus was truly human. The evidence of Scripture, however, clearly upholds Jesus' humanity. Scripture Calls Christ a Human Being The first piece of that evidence is the most direct. Scripture refers to Jesus Christ as a human being, Consider, for example, Paul's words, "there is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Timothy 2:5). Christ Jesus is a human being. Like all other human beings, Jesus of Nazareth has human ancestors (Romans 9:5). In fact, the Gospels provide two genealogical accounts of the ancestry of J.::sus: one his legal ancestry through his earthly (but not biological) father, Joseph (Matthew I: 1-17), the other apparently showing his ancestors through his virgin mother, Mary (Luke 3:23-38). He had a family history, just like the rest of us. In fact, Luke's genealogy goes all the way back to Adam, the first human. Jesus' ancestry demonstrates that he is related to every human being. Christ Has Human Characteristics, Behaviors, and Responses An examination of the life of Jesus also evidences his humanity. Many examples from Scripture show that Jesus had the characteristics of a normal (though unfallen) human nature. Like all other humans, his life began with his conception, gestation, and birth. He did not descend from heaven with a body, but obtained one in the ordinary way as he grew in the womb of his mother. Luke reflects these events as he describes the time when Mary was pregnant, gave birth. and even diapered her newborn baby (Luke 2:5-7). He was truly human. Every biblical description of human nature is applied to Jesus. He has a body that is subject to the same experiences of other humans. That body is

3 176 Called to Believe, Teach, and Confess not an apparition, but is flesh and bones (Luke 24:39). He has a human soul (Matthew 26:38) and spirit (Luke 23:46). Like all other humans, he experienced physical and mental growth (Luke 2:40, 52). He was psychologically and intellectually human, experiencing feelings such as love, compassion, sorrow, and joy. Moreover, he demonstrates the physical characteristics of true humanity. Like all humans he gets hungry when he fasts (Matthew 4:2), he experiences thirst (John 19:28), fatigue, (John 4:6) and the need for sleep (Luke 8:23). He feels pain and agony. When he is injured, he bleeds (John 19:34) and ultimately dies. At any point in the life of Christ, an observer would recognize a human being (Luke 23:47). All the evidence demonstrates that he is a genuine human being. Is His Humanity Like Ours? The Virgin Conception and Birth While Jesus has a full and complete human nature, there are several notable ways in which his human experience differs from that of other human beings. The first is probably the best known. While Jesus had an ordinary human gestation and birth, the nature of his conception was different than the ordinary human experience. Scripture clearly teaches that Christ was born of a virgin, deriving his human nature entirely from his mother. This miraculous conception is foreshadowed in the first messianic prophecy, Genesis 3: 15, where the promised Messiah is called the seed of a woman. (In the ordinary way of speaking, only men have "seed.") Both by implication and by the specific reference to a woman, but not a man, the virgin conception is reflected. The prophecy is intensified in Isaiah 7: 14, "behold the virgin shall conceive and bear a son, and shall call his name Immanuel." Two Gospels directly testify to the miracle ofthe virgin conception and birth. Matthew 1: recounts Joseph's experience. Knowing that he had not impregnated Mary, he was going to end their betrothal. When an angel assured him of Mary's faithfulness and of God's miracle, Joseph believed. Even more compelling is Mary's perspective found in Luke I : Mary knew that she had done nothing to become pregnant (Luke I :34), but soon learned that God is able to do 3ilything by his miraculous power. Why does Scripture take such care to note the virgin conception and birth of Jesus? It is not implying a sexual relationship between Mary and God. Rather, it is a miraculous appearance of divine power that has several interesting implications for our understanding of the person of Christ. The early Christian church saw the virgin birth as evidence of the true humanity of Christ. What was most significant to them was not the The Person of Christ 177 absence of a biological father but the presence of a biological mother. The virgin birth answers the question, "was Christ truly human?" with a solid "yes." Naturally, almighty God could bring about human life in any manner that pleased him, but it pleased him to do this through an ordinary human woman. Some Christians have noted that the virgin birth brings about some differences between Jesus and the rest of humanity. Jesus is fully human, but his unique conception implies a break with the ordinary. Jesus was not the first human to exist without a human father - indeed our first parents came into being without either human father or mother! They were directly created by God himself. In the virgin birth, we see Christ as the beginning of a new creation (see 1 Corinthians 15:47). As Adam had only God as his Father, so also Christ has no human father. Many Christians stress the connection between the virgin birth and original sin. Our first parents were created without a sinful nature. Christ, who was conceived in a miraculous manner, did not inherit Adam's guilt. The virgin conception and birth marks a discontinuity in the transmission of both guilt and sinful desire.' These explanations are not mutually exclusive. In fact, they all express part of the fullness of God's miracle. Humanity is affirmed in the incarnation. In Christ real humanity is seen again. He is the second Adam, the unfallen human without the abnormalities that have plagued Adam's children. All of these are part ofthe biblical miracle of the virgin conception. Perhaps we might also marvel that Christ, who does many miracles for others, has a human life that begins with a miracle.2 Could Christ Sin? The virgin birth shows both continuity and a difference between Christ and the rest of humanity. A further difference is seen when the question of sin is considered in more detail. Fallen human beings daily experience two realities: we are sinful by nature and we do sinful things. Original and actual sin pern1eate our existence. Yet this is not true of Christ. Scripture teaches that Christ was sinless. In this, he is notably different than the rest of humanity. He lived the righteous human life that we consistently fail to live. Had he been guilty of sin, Jesus would have needed I See chapter 7 for a discussion of original sin. e The doctrine of the virgin conception and birth of Christ should not be confused with the "immaculate conception." The latcr refers to the Roman Catholic teaching that Mary was conccived and bom without original sin.

4 178 Called to Believe, Teach, and Confess a redeemer himself, but the word of God teaches that he committed no sin (1 Peter 2:22), He endured all the temptations which we face, but without yielding to temptation (Hebrews 4: 15). Yet in the miracle of our redemption, God, "made him to be sin who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5 :21). Scripture clearly teaches that he was free from the guilt ofhis own sin. Christ Jesus was a holy, sinless, human being. However, a further question proves more challenging. Was it possible for Christ to sin? The answer to this question is grounded in our understanding of the person of Christ. In our experience, it is possible for a human being to sin. Every person we have ever met, excepting Christ, is sinful. This is not true about God. It is impossible for God to sin. He is perfectly righteous and holy. "In him is no darkness at all" (1 John 1 :5). An act is sinful because it is contrary to God's will. Whatever God wills is righteous. Because of this, James teaches that "God cannot be tempted with evil" (James 1: 13). In the person of Christ, we have a paradox: a divine nature is unable to sin (it is impeccable), but it is possible for a human nature to sin (it is peccable). How are these two biblical teachings compatible? It is vital to remember that this is a hypothetical question. Jesus did not, in fact, sin. But was it possible? In our experience, a human nature is capable of sinning (in fact, our experience shows that humans are incapable of not sinning), but Jesus is the only human who also has a divine nature. Ifhis human nature had existed apart from the personal union with the divine nature, it would have been possible for that human to sin. But his human nature never existed apart from the incarnation. From the time of his conception, he was the God-man. Because ofthis unique personal union, it was impossible for him to fall into sin. This immediately gives rise to the question of Christ's temptation. The three synoptic Gospels record the temptation of Jesus by Satan (Matthew 4: I -11, Mark I :12-13, Luke 4:1-13). What is the meaning of temptation if the outcome is guaranteed? Was the temptation real? Did he truly experience the severity of temptation? Scripture declares that he did. The struggle was real. He resisted every temptation and did not fall into sin, but the temptations were genuine. The outcome was certain, but the struggle was authentic. Theologians in the early church compared this temptation to the testing of metal. Imagine that I offer to sell you a piece of gold jewelry at a bargain price. I know that the item is genuine, but do you? A prudent buyer might have the jewelry tested to determine if it is, in fact, gold. If it is genuine, there is no doubt what the outcome of the test will be, but you will not be certain ofthat until the test has been completed. Similarly, we need to know who Jesus is. If he is who he says he is, he will not fall into sin but we The Person of Christ 179 need to know this truth. His temptation was for us and for our salvation. He resisted the temptations that we fail to endure. By his obedience he demonstrated that he is the holy one of God. Consequences of Christ s Sinless ness Again, the hypothetical question of whether it was possible for the Christ to sin is overshadowed by the fact of his obedience. He did not sin (2 Corinthians 5:21). In this regard he is different from all other people. And because he did not sin, he is free from the effects of sin. Sin has alienated all other humans from God, but our sinless Savior does not have this separation. Human will is bound in sin; he alone has truly free will. The condemnation of death that comes from sin (Romans 6:23) does not apply to him. All other human beings are mortal because of sin, but Christ was potentially immortal. He did not need to die as a result of his own sin. It would have been possible for his human nature to live forever without dying. (And even after his voluntary death, he rose again and lives eternally with both his human and divine natures.) Of all humanity, only he was free from the curse of death. His death was not a necessary consequence of his own sin but a voluntary choice. He willingly chose to die in order to bring salvation to his fallen creation. These differences in Christ's human nature are significant. Since other humans do not share in these characteristics of perfection, we might think him to be abnormal or not really human, but the truth is just the opposite. In Christ we see what humanity was meant to be. In Jesus we encounter a real human being free from the abnormalities that we know so well. He is fully and completely human. The Significance of Christ's Humani y We have taken our time to demonstrate that Christ is a genuine human being. Perhaps you are wondering if this was really necessary. Why is it so important to discuss something as obvious as his humanity? The word of God reveals that the incarnation was necessary for our salvation. As human disobedience caused our problem, so human obedience, in Christ, effected our salvation (Romans 5: 19). Hebrews shows the connection between the incarnation and our salvation when it says, "since therefore the children share in flesh and blood, he himselflikewise partook ofthe same things, that through death he might destroy the one who has the power of death, that is, the devil" (Hebrews 2: 14). Our Savior needed to be one of us. Furthermore, the humanity of Christ gives us strength and SUDDort in our struggles and weaknesses. He under-

5 180 Called to Believe, Teach, and Confess stands what we experience. He knows by experience what it means to be human, to be tempted, to suffer, and to die. As the omniscient God he had always known this, but in the incarnation, we are made confident and sure that this is true. Again, Hebrews says, "we do not have a high priest who is. unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with.. confidence draw near to the throne of grace, that we may receive mercy and ' find grace to help in time of need" (Hebrews 4: 15-16). We should also recognize that the incarnation of our Savior is an affirmation of the goodness of creation and of human flesh. The material world is not inherently evil. The spiritual and the physical are not opposed to each other. In Christ, God enters his own creation, taking on human flesh and makes it his own. We see the goodness of his creation as he uses it to come close to us. Our Savior is Immanuel, God with us, God in the flesh. 2. The Deity of Christ Today, most people acknowledge that Jesus was a genuine human being. Unbelievers may doubt his virgin birth, sinlessness or immortality, but most would agree that he was truly human. Today people are more likely to stumble on Christ's divine nature, but this also is an essential Christian teaching. Because this is fundamental to our understanding of the Christ and to our salvation, Scripture provides us with evidence of his divine nature. Evidence of a True Divine Nature Scripture Calls Christ God The Bible testifies to the deity of Christ. He is the one true God, the second person of the Trinity. 1 John 5:20 calls him "true God and eternal life." S1. John begins his Gospel, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1 : 1). He is not a god, but the God. Nor is he partially divine, rather, "in him the whole fullness of deity dwells bodily" (Colossians 2:9). We should not be surprised to find these affirmations of Christ's deity in the New Testament, for it was prophesied that the Messiah would be divine (Isaiah 7: 14; Isaiah 9:6). Christ Identifies Himself as God This claim is not simply a conclusion of his followers. Christ himself claimed to be God. At Jesus' trial, the high priest demanded that he tell them whether he was the Son of God. Jesus did not deny this charge, even though The Person of Christ 181 denial would have saved his life. Instead, he admitted his divine identity (Matthew 26:63-64a). When Peter called Jesus, "the Christ, the Son of the living God" (Matthew! 6: 16), he. was not rebuked for blasphemy. Instead, Jesus called Peter "blessed" for knowing this truth. Jesus taught Philip that anyone who had seen him had seen the Father (John 14:9). One of the best known passages in which Jesus claims to be God is John 10:30 "I and the Father are one." Following this astonishing claim, John records the following: The Jews picked up stones again to stone him. 12Jesus answered them, "1 have shown you many good works from the Father; for which of them are you going to stone me?" 33The Jews answered him, "It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God." (John 10:31-33) His enemies did not believe what Jesus said about himself, but they did not misunderstand him. Jesus was obviously claiming to be the true God. Christ has Divine Characteristics Further evidence for the deity of Christ is seen in the way that the Bible describes him. Jesus is described with attributes and characteristics that belong to God, but not to any mere man. Because Jesus is fully God, all of the divine attributes belong to him,' but as a demonstration of his deity, a few notable examples will suffice. Our Savior is described as eternal, existing before his conception and even before creation. He was with the Father, in glory, before the world began (John 17:5). He exists before all things and is the creator of all things (Colossians 1 : 16-17). Because he is true God, he exists before all of creation. Unbelieving Jews wanted to stone Jesus for blasphemy when he said, '"before Abraham was, I am!" (John 8:58). Only God can make such statements truthfully. Jesus is the eternal God. We also see the Christ claim to have and use divine authority and power. Those who heard his teaching were amazed that he didn't teach like one of the teachers of the Law, but as one who had God's authority (Matthew 7: 28-29). Jesus claims that his Father had given him "authority over all flesh" (John 17:2). Before ascending into heaven, he tells his disciples "All authority in heaven and on earth has been given to me" (Matthew 2S: IS). Only God has complete authority and Jesus claims that it is his own. 3 See chapter 4 for a discussion of the chief divine attributes.

6 182 Called to Believe, Teach, and Confess The Person ol Christ 183 John's Gospel records seven different statements of Jesus in which he gives a vivid depiction of his identify, introduced with the opening statement "I Am," Since God's personal name, Vahwdl means HI am," pious Jews considered it blasphemous for any human bemg to use these precise words. Thus these statemtj)ts not only 'describe Jesus, they affirm his dei1y. The I AM state11) ts are: I am the Bread of Life -John 6:35 I am the Light of the World - John 8:12 lam the Door of the Sheep - John 10:7 I am the Good Shepherd - John 10: 11 I am the Resurrection and the Life -John 11 :25 I am the Way, the Truth, and the Life -John 14:6 I am the True Vine John 15:1 Furthermore, Christ is described with the divine attribute of omnipresence. No ordinary human being could sensibly make such a claim, yet Jesus says "1 am with you always, to the end of the age" (Matthew 28:20). He promises that, "where two or three are gathered in my name, there am 1 among them" (Matthew 18:20). Ifwe trust his promises, we recognize that he is claiming to be present with us in a way that a mere human cannot. Ephesians describes this presence saying that he fills all things completely (Ephesians 1:23). This can only be true of God. The Bible also shows us that Christ has knowledge that surpasses human limitations. Jesus surprised Nathanael (John 1:47-51) and the Samaritan woman (John 4:4-26) by his inexplicable knowledge of their lives and conduct. His disciples clearly testify, "Now we know that you know all things" (John 16:30). Christ demonstrated divine knowledge. Christ Dues Divine Works By these and other attributes, the Christ is depicted as God. Further evidence of his divine ideliti.y is seen when we consider the works that are attributed to Jesus. He is described as one who does things that only God can do. A significant example is the work of creation. Almighty God is the creator of the universe, yet Scripture clearly testifies that Christ is involved in creation. John says that all things were made by Christ (John I :3; see also Hebrews 1: 1-3, and I Corinthians 8:6). Colossians shows that he was directly involved in the entire work of creation when it says, "by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities all things were created through him and for him, And he is before all things, and in him all things hold together" (Colossians 1: 16-17). The world is not only created through Christ, it is upheld and sustained through him. This same passage shows that he is involved in the preservation of creation. Hebrews 1:3 adds that Jesus "upholds the universe by the word of his power." This is the work of God himself, and it is done by Christ. Christ reveals the word, will, and person of God to humanity. Divine revelation can only be given by God himself. "No one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1: 18). Moreover, this revealer claims authority over God's prior revelation. This is seen as he clarifies the obligations of the Sabbath (Mark 2:28), something that is incredibly presumptuous for anyone but God. Jesus freely forgives sins with God's authority (Matthew 9:2-8). He performs miracles - even the astounding miracle of resurrection and the bestowal of life (John 5:21). He invites others to believe in him, making himself the object of faith (John 14: I). He tells his listeners that he will ascend into heaven and ultimately return to judge the nations of the earth. (Matthew 25:31-46). All ofthese things are divine works that are performed by Jesus. Other Persons Recognize Christ as God Hearing his testimony and seeing all this evidence, many individuals in Scripture, and in many generations since, have confessed the biblical truth that Jesus Christ is true God. Skeptical Thomas calls the resurrected Jesus "My Lord and My God" (John 20:28). The magi worship the infant Jesus (Matthew 2:2); his disciples (Matthew 28: 17) and even the angels worship him (Hebrews 1 :6). Ultimately, Scripture teaches that, "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord to the glory of God the Father" (Philippians 2: 10- I I). This worship is the rightful response of his creation to Christ Jesus, the true God. The Significance of Christ:5 Deity The direct claims of Jesus, the testimony of his followers and of Holy Scripture, the evidence of his attributes and works all teach the same truth: Jesus Christ is the true God. Because this is who he is, he is our Redeemer.

7 184 Called to Believe, Teach, and Confess It is no mere human who sacrifices himself for us, but the precious Son of God, God comes to us to be our Savior, Moreover, through Jesus Christ we have God's supreme revelation (Hebrews I: 1-3, John I: 18), We know God because he has personally come to. reveal himself to us. There is no higher authority, no other source of know 1- edge or hope than this perfect revelation in Christ Jesus. Many prophets and messengers were sent from God to his people, but the. greatest revelation was in his only begotten Son. 3. Heresies Regarding Christ's Two Natures Exploring the doctrine of Christ's two natures, it soon becomes apparent that this biblical teaching chalienges our understanding. Human minds struggle to comprehend the person of our Savior. He alone is the incarnate God who unites these two natures in one person. But our logical minds do not like the paradox of these two natures. Could we adjust our teaching to make it more understandable? Certainly we should try to communicate the biblical text more clearly, but if we discard parts of its teaching to fit our understanding, we wili distort its message. This is how many heresies begin. People reject or change portions of Scripture to make them more appealing or simpler. When this relates to the two natures of Christ, four main heresies emerge. Ebionism: the Denial ofchrists Deity The first of these heresies is known as Ebionism. 11 is named after a sect in the early church that wanted to keep Christianity as close to Judaism as possible. The Ebionites were particularly concerned that nothing detract from the teaching that there is only one God. In a misguided attempt to support monotheism, they denied the deity of Christ. They believed that Jesus had supernatural gifts and was a prophet, but he was not God. He was only the natural son of Joseph and Mary. At Jesus' baptism, the Spirit of God descended on him and he became the Christ. This explanation is often called adoptionism, since it maintains that the human Jesus was "adopted" by God to become his Son. Later, near the end of Jesus' life, they taught that this Spirit left him. The man Jesus died, but not the God-man. To support this view, the Ebionites had to reject or ignore much of Scripture. They specifically rejected Paul's letters, but other parts of Scripture were problematic for them also. The Ebionites ended up with a human Jesus, not the incarnate God. They tried to follow his teaching, but such a Messiah can not really be the The Person ol Christ 185 Savior, They denied his deity and so denied his saving work. Still today this heresy is seen among many people who would like to view Jesus only as a moral teacher or an example but not God. They miss the very thing that makes Jesus important. Arianism: Christ is Not Fully God A second heresy was taught by a fourth-century bishop named Arius. Arius wanted to uphold the absolute uniqueness of God who cannot divide himself, change, or share his being with another. Arius identified this God not with the Trinity or divine essence, but with the Father alone. Only the Father is uncreated and eternal. Arius would not say the same thing about the Second Person of the Trinity. He thought that the Son was less than, or subordinate to the Father, (For this reason, Arianism is frequently called Subordinationism.) Arius believed that the Father made or created the Son. The Son then created the rest of the world. Because of this, the Son is higher than everything else except the Father, but he is a lesser god than the Father. The persons of the Trinity are not equal. Arius stressed the differences between the Father and the Son. Later Arians modified this teaching by emphasizing the similarities ofthe two persons. They said the Son is of a similar substance with the Father, but not ofthe same substance.4 He is close, but not fuliy God. Orthodox Christianity recognized that Arianism denied essential doctrines and condemned this heresy at the Council of Nice a in AD 325. To this day, Christians confess the words of that council. Christ is... the only-begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light. Very God of very God, Begotten, not made, Being of one substance with the Father... The words of the Nicene Creed strongly confess that Christ is not part of creation, but the Creator, Whatever you can say of the Father (for example, that he is God, the Light, or very God), you can say of the Son. Against the Arians and other subordinationists, the Christian church confesses the fu ll 4 This argument was very crafty when expressed in Greek. Orthodox Christianity teaches that Christ is '"of one substance with the Father" or homoousios. The Semi-Arians said that he was "of similar substance" or homoiousios. A single letter changes the entire meaning ofthe doctrine.

8 186 Called to Believe, Teach, and Confess and complete deity of Christ. Like Ebionism, Arianism is alive today. We see it most significantly in cults like the Jehovah's Witnesses that teach that Jesus is a god but not the God. Any teaching that makes Jesus a lesser God or a super-human reflects Arian tendencies. Any reduction in his deity takesaway from our Savior. Docetism: the Denial of Christ's humanity Unlike the first two heresies, Docetism is willing to accept the deity of Christ, but makes the opposite error of denying his humanity. Recognizing the work and power of Christ, the Docetists found it easy to believe that he was God, but they were uncomfortable with the material world. Influenced by another philosophy known as Gnosticism, they thought that spiritual things were good and physical things were evil. God, who is spirit, would not want to enter into the evil of a physical body. Still, God wanted to save humanity. He carried out this salvation by sending Jesus who appeared to be human, but did not actually become flesh and blood. (Their name comes from the Greek word dokeo which means "to appear" or "to seem.") Jesus appeared to be a human being, but they said he was really only a spirit or phantom. Because of this, Jesus did not truly suffer and die on the cross, but only seemed to do so. The Docetists thought that this was an improvement on the orthodox teaching of the atonement. But in taking away the humanity and the genuine suffering and death of Jesus, they deleted the sacrifice of Christ, leaving us without a real Savior. While Docetism is not as common today as some other heresies, we see reflections ()f it in religions like "Christian Science" which maintain that physical existence is an illusion. They deny the physical world and so would deny the incarnation of Christ as well. Apollinarianism: Christ is not Fully Human The fourth heresy regarding Christ's two natures is ApolIinarianism. Apollinarius was a controversial fourth century bishop from Laodicea. He was involved in a number of smaller debates, but is best known for his teaching about the incarnation. Apollinarius taught that in the incarnation, the Son of God assumed genuine humanity, but not a complete human nature. He emphasized the teaching that the Word became flesh (John I: 14), and then concluded that he only took the external elements of humanity. Jesus did not have a human mind, but only the Divine mind. In essence, Jesus was physically human, but not psychologically human. He took on a human body, but didn't have human feelings, thoughts. or exoeriences. While this is closer to The Person of Christ 187 the truth than Docetism, it still makes Jesus a lesser human being, and thus makes him less connected to us. These heresies might be summarized as follows: Ebioni'dl Arianism Apollinarianism Docetism 100% Human 100% Human Partly Human 0% Human 0% Divine Partly Divine 100% Divine 100% Divine Orthodox Christianity was well aware of these heresies. The language of the creeds makes it clear that all of these fall short of the biblical teaching and jeopardize our salvation. Because of this, the Council of Constantinople (AD 381) rejected them all and instead confessed the truth that Jesus is completely human and completely divine. 4. The Personal Union of Christ Orthodox Christo logy 100% Human 100% Divine It is not surprising that heresies arose to explain the person of Christ. This is a complicated topic. But when we find scriptural teachings that are in tension or paradox, we are not called to modify God's word. Rather we are to hear and believe. Since this may be difficult, St. Paul reminds us, "great indeed, we confess, is the mystery of godliness: he was manifested in the flesh... " (I Timothy 3:16). It is ultimately a mystery to us how these two natures are united. We will not be able to figure this out completely, since Christ is unique and not subject to our manipulation. We are not called to solve the mystery of godliness but to believe in our Savior. As we do this, we simultaneously uphold two biblical truths. Two Distinct Natures The first teaching is what we have been discussing. Christ Jesus has two natures. He is fully human and fully divine. Each nature is complete with all the attributes, characteristics, and functions that are expected of that nature. When we see paradoxical attributes that belong to each nature we simply confess that these are the attributes of Christ. For example, since Christ

9 188 Called to Believe, Teach, and Confess is God, he is the creator, Since he is human, he is part of creation. Both of these statements are true because Christ has two natures. We maintain both of these natures because this is what Scripture does. Christ is fully human and fully divine, One Person But we also confess with the Athanasian Creed t h at "there are not two Christs but one Christ." We deal with the individual natures only in the abstract. With Christ, we never encounter one nature apart from the other; he is the God-man. These two natures are joined together in one person. The Athanasian Creed compares the personal union of God and man in Christ to the union of body and soul in a human being. A human is one person. The incarnate Christ is one person. The two natures are inseparably and eternally united. In addition to being biblically accurate, this is an immensely practical doctrine. We don't need to debate about which nature of Christ deserves our attention, our faith, or our worship. Rather, as the Nicene Creed says, "I believe in one Lord Jesus Christ." The Incarnate God is one person. Maintaining the Paradox In AD 451, the council of Chalcedon summarized the orthodox Christian teaching on the person of Christ. These two natures are joined together in one person but without division, without separation, without change, and without confusion. In other words, we want to make sure that we maintain the completeness and integrity of both natures while at the same time maintaining the unity of the person of Christ. The mystery of godliness is great, but Christians need not be troubled by the complexity of his person. Indeed, we rarely understand what it means for us to be persons. But this is the Christ who reveals himself to us. Hearing his word, we confess our faith in this one Christ who has two natures. The Two Natures and Our Redemption More importantly, we confess the truth of two natures in one person because this is a reflection of the Savior that we needed. Our Savior needed to be human so that he could be a substitute for us. Since humans caused the problem, a human would be the solution (Hebrews 2:14), As a human, he would fulfill the Law that we are unable to keep (Galatians 4:4, 5). More- 'f"fi ltnn11t'1o' the hqly The Person of Christ 189 The Creed of Chalcedon one consent, teach men to cqnfess QDe and the same SQD, Qur LQrd Jesus Christ, the same perfect in Godhead and also' perfect in manhood; truly God and truly man, of a reason- able SQul and body; consubstan- tial with the Father accqrding to' the Godhead, and consubstantial with us according to the ManhOQd; in au things like unto' us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter condays, for us and for our salva- tion, born of the Virgin Mary, the Mother of God, according to Christ, Son, Lord, Only-begotten. to' be acknqwledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted Qr divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning have declared cerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has the Manhood; one and the same handed down to us, over, our Savior needed to give his life for humanity. The Christ needed to be human so that he could die. At the same time, we needed a Savior who was divine. Only God has the perfection necessary to win our salvation, All other humans had succumbed to temptation, but God would not. Only his death could be valuable enough to pay for the sin of the entire world. Only God has the power to conquer sin, death, and the devil on our behalf We needed a human Savior. We needed a divine Savior. All of our needs are perfectly met in Jesus Christ the God-man.

10 190 Called to Believe, Teach, and Confess 5. Heresies Regarding the Personal Union Because the doctrine of the personal union challenges our limited reason, it quickly was distorted by people who thought they could make it - more logical. While the four major christological heresies already addressed focused their attention on one nature or the other, these.last two affect the teaching of the personal union. Nestorianism: a Split Personality The Person o(christ 191 lost. Since we need both for our salvation, Eutychianism destroys the work of Christ. The council of Chalcedon rejected both of these extremes. The Christ is true God andjrue man, but against Eutychianism, "without confusion or change ; ' and against Nestorianism, "without division or separation." We see the same vigilance in the Athanasian Creed which repudiates Eutychianism by calling Christ "perfect God and perfect man... one not by confusion of substance but by unity of person." Nestorianism is also rejected since "although he is God and man, yet he is not two but one Christ." Nestorius was the patriarch (the eastern title for bishop) of Constantinople early in the fifth century. He was involved in a number of debates regarding the two natures of Christ. One of the more famous ones involved the question of whether Mary could be called the "mother of God" (this question will be discussed in more detail below). Because of his role in these debates, his name has become attached to a distortion of the personal union. Nestorianism emphasizes the distinctness of Christ's two natures to an extreme degree. Christ was fully human, and Christ was fully divine, but these two natures have little to do with each other. There is no communication of attributes between the two natures. A consistent Nestorian will ascribe any individual act of Christ to one nature only, not to the entire person. A human being was born, not God. Only God was (and is) worshipped. It was only the human who died, not the God-man. Every act of Christ is attributed to one nature or the other. The Nestorian understanding of the person of Christ is often illustrated by two boards that are glued together. They are related by proximity, but really share nothing but space. They are isolated and separated. Nestorianism effectively denies the personal union and seems to offer two distinct Christs. Eutychianism: Confilsed Natures Eutychianism is the opposite error of Nestorianism and is named for another fifth century church leader named Eutyches. Trying to avoid the Nestorian separation of the two natures, Eutychianism eliminates any distinction between the two natures. Humanity and deity are completely mixed and confused. There is no uniqueness to either nature in Christ Jesus. Sometimes this is described as the divine nature absorbing the human nature into itself. Humanity is still present, but diluted and imperceptible. At other times it is described as the formation of a new nature (Christ has only one nature in this description). In either case, the distinctness of both natures is 6. The Communication of Attributes Many Christians, knowing that Jesus Christ is truly God and truly man, are satisfied. They know their Savior and they believe. Others continue to have questions or seek to better understand how two different natures can coexist in one person. The doctrine of the communication of attributes is a deeper examination ofthe interaction of the two natures in one Christ. Each nature has its own attributes, but what happens when the attributes seem to be mutually exclusive? God is eternal, but a human life is limited by time. God is omnipresent, but we cannot be in more than one place at a time. God knows everything, but the human brain can only contain limited knowledge. So how can Christ bring these two natures together in one person? How does it work? Because of the complexity of understanding the paradox of Christ's two natures, Lutherans have historically divided the question into three related facets. Each of these categories describes a different aspect of how the Scriptures deal with the two natures of Christ. Taken together, they provide a more complete picture of the biblical material. The Two Natures and Uniqueness The first issue has to do with the uniqueness of each nature. (Traditionally this is called the idiomatic genus or in Latin the genus idiomaticum.) A human nature has its own unique properties as does the divine nature. At times these characteristics seem incompatible to our human reason. How do we maintain the uniqueness and completeness of each nature within the personal union? As the two natures of Christ are united, each brings its own attributes. The person of Christ is rightly described in human terms because he is truly human. He is rightly described with divine attributes because he is truly God.

11 192 Called to Believe, Teach, and Confess Precisely speaking, certain attributes are brought into the personal union by a specific nature. We may see this best by asking a few simple questions: How is Christ able to Because of his able to die? human nature.. worshipped as God? the creator of all? a part of creation? divine nature divine nature human nature This precision maintains the uniqueness and distinctness of each nature. It also allows us to say paradoxical (yet true) things about the incarnate Christ. Jesus Christ was thirty years old when he began his public ministry, and he existed before Abraham. This statement may appear contradictory unless we view it in terms ofthe two natures. Because he is human we may note that he was thirty years old. Because he is God, we know he is eternal. rhe Athanasian Creed has another example. Christ is Equal to the Father as touching his Godhead And inferior to the Father as touching his manhood Each particular attribute is brought into the personal union by one naure or the other. While recognizing this, Scripture is very fluid in how this s applied. Because of the personal union, an attribute which belongs to one lature is the possession of the whole person. So the entire person can be iescribed with any of his attributes. For example, Romans 9:5 notes that :::hrist has a human ancestry and calls him "God over all." He has a human mcestry because of his human nature and he is God by virtue of his divine lature, but Romans does not need to use this labored formula. It is sufficient o say that Christ, the one person, is God, and that the one person has a hunan ancestry. A Christian who knows the Scriptures will recognize which lature provided which attributes. In fact, Scripture goes even further. It names Christ according to one lature while describing him with the characteristics of the other. The Son )f God purifies us with his blood (1 John I :7). The rulers of this world ;rucified the Lord of Glory" (1 Corinthians 2:8). "Jesus Christ is Lord" Philippians 2: II). All of these are true statements, but can only be true in he personal union. God's Son does not have blood according to his divine tature - it is a property of his human nature. Yet in the personal union, I ohn is exactly right. Our Savior bled for us. The human nature allows the The Person ol Christ 193 Christ to die, but Paul rightly identifies the death with the Lord of Glory. Only God is the Lord, but Jesus is in the personal union. He is a proper object of worship. A dispute arose in the early church regarding how we were to speak of the uniqueness of the two natures in union. The question, as noted earlier in this chapter, centered on the language used to describe Mary. Is it correct to say that Mary is the mother of God or should Christians use other language? Some argued that she should be called only the mother of Jesus, others said she was the mother of Christ, and still others argued that she is the mother of God.s Mary did not give birth to the Trinity, nor is she the mother ofthe preincarnate Son of God. Yet because of the personal union, we may rightly call Mary "the Mother of God." In fact, this statement says nothing about Mary. It is entirely about Christ. From the moment of his supernatural conception, there was no Jesus apart from the Son of God. In the womb, during birth, and in every moment, Jesus is the Incarnate God. God died for you. A man is almighty. The eternal God was born of Mary. These are proper expressions because of the union of Christ. The attributes and characteristics come from one nature, but in the personal union, they are applied to the entire Christ. It may seem complicated, and indeed it can be, but Christians frequently speak in these terms. We don't always analyze them, but we naturally fall into these descriptions of our Savior. We do not dissect the two natures but speak of Christ Jesus. Still, when we take the time to reflect on it, we can recognize the attributes of each nature. The Human Nature and Divine Majesty The second facet of our examination of Christ's attributes has to do with divine majesty and glory. (This is generally called the majestic genus or in Latin the genus maiestaticum.) How does the human nature of Christ relate to spectacular attributes like infinity, omnipotence or omniscience'? Can divine attributes like these really be shared with the human nature, or is the human nature limited in what it can receive? To be blunt, can omniscient knowledge fit into a limited human brain? Is the human Jesus capable of 5 Ncstorius was at the heart of this dispute. Those who thought that Mary gave birth only to the human nature (thereby questioning the personal union) called her the Anthropotokos or "man-bearer." They were opposed by those who described her as the Theotokos or "God-bearer." Nestorius preferred the more ambiguous title Christotokos, or "Christ-bearer." When the connection to the personal union was seen. orthodox Christianity agreed that it was right to call Mary the Theotokos.

12 194 Called to Believe, Teach, and Confess thinking like God does, or of acting like God does? Can his human nature handle attributes like omnipresence? It is a significant question that ultimately affects understanding of the deity of Christ and the meaning and certainty of his promises to us, Jesus says he will be with us always. Can he really do this? He promises to feed us his body and blood in the Eucharist. Is this possible? The Bible tells us that it is true and nothing is impossible for God (Luke 1:37). The Scriptures teach us that in the incarnation, the Word became flesh. The divine nature of Christ was not partly present or presently only in a limited way. Rather, "in him the whole fullness of deity dwells bodily" (Colossians 2:9). The fullness of the deity is in Christ in such a way that "we have seen his glory, glory as of the only Son from the Father" (John 1:14). Christ is fully God. The divine attributes and characteristics always belonged to the divine nature (John 17:5) which brings them to the personal union. Yet Scripture specifically demonstrates that these are operative through the human nature. Jesus says that all authority is given to him (Matthew 2S: IS). This authority was already the possession of the divine nature, but it is given to Jesus and works through him. However, in his love for us, our Savior voluntarily chose to restrain his use of these attributes during his earthly ministry in order to carry out the work of redemption. (This will be discussed in detail below.) Because of the incarnation, all of the divine attributes belong to Christ. While the communication of any of these attributes is a remarkable thing, several attributes have been more controversial among various Christians. Can the entire Christ really be omniscient, omnipotent, and omnipresent, or can these things be said only of the divine nature? The fact that only these attributes are truly controversial demonstrates that this is a problem of overactive reason. We should be just as surprised that a human nature wholly possesses holiness, mercy or grace. Yet these are generally accepted even by those who stumble on other divine attributes. This debate over these divine attributes was strongly waged at the time of the Reformation. Ulrich Zwingli, the theological ancestor of many Protestants, debated a number of issues with Martin Luther at the Marburg Colloquy. At the center of the debate was this question of divine attributes. Zwingli maintained that the human nature of Christ could not receive these divine characteristics. A human nature is finite; God is infinite. Zwingli thought it is logical to conclude that "the finite is not capable of the infinite."" Divine attributes simply cannot fit in a finite human being. 6 Zwingli's maxim is often quoted in Latin:finitum non est capax infiniti. The Person of Christ 195 Luther saw the flaw in Zwingli's argument. It appeared logical, but it subjects God to human limitations. It may be impossible for an ordinary human to do certain things, but the incarnation is unique. God is not limited by anything, he dot:s what he pleases. When Christ tells us that he will be with us always, we believe that he is faithful to that promise. Can he be in two places at once? Yes, since he is God, he can do whatever he wants. Can he provide his body in the Lord's Supper in more than one place at a time? Absolutely - God does what he pleases. It is true that we cannot be omnipresent or omniscient or exercise any other divine attribute ourselves, but unlike Christ, we are not God. In the end, we trust the words of Scripture. It tells us that Christ has these divine characteristics and glory. While our human logic may fail to understand, we are able to trust and believe our Savior. We should note that this communication of glory and majesty is always from the divine nature to the human nature. The opposite teaching is not present in Scripture. The human nature does not give its attributes to the divine nature. Nothing can be added to God's divine perfection. He is already complete and perfect. 7 The Two Natures and the Work of Christ The third way of speaking of the attributes of Christ's two natures has to do with the work of Christ. (This category is ordinarily called the apotelesmatic genus or, in Latin, the genus apotelesmaticum.s) How do we understand the work of Christ in relation to his two natures? Which nature is responsible for our salvation? When compared to the other two descriptions, this one is quite simple. Which nature is our Savior? Christ is our Savior. Both natures are necessary for our salvation. We needed a Savior who was human and divine. Each nature brings essential elements to the work of salvation. The entire Christ is our Redeemer. Both natures are necessary, and both work together to carry out the redemption of the world. 7 Theologians who are opposed to the Lutheran position have often insisted that Lutherans must teach this rcciprocity of attributes, whieh they call the genus tapeinotikon. They conclude that it is a logical conclusion from the majestic genus. Lutherans, however, do not derive their theology from the conclusions of apparent logic but from Scripture. The genus tapeinotikon is not supported by Scripturc, so it is not taught by Lutherans. 'Apotelcsmatic comes from the same root word as apostle and refers to sending. - This is the description of the work of Christ for which he was sent.

13 196 Called to Believe, Teach, and Confess The Person of Christ Christ's Humiliation and Exaltation One piece is still missing from this discussion of the person of Christ. Christ has both human and divine attributes, but how does this flu1ction in. his life and ministry? How can an immortal divine nature be united with a mortal human nature and communicate its attributes to this person, yet this Christ is able to die? How can he be omniscient as God y e t, as a human, be ignorant of things like the timing of his return (Mark 13:32)? The answer to these questions is found in the twin doctrines of Christ's humiliation and exaltation. Here we see not only how the person of Christ functions but even more, we see the grace of God in action. Christ s Humiliation In ordinary speech, humiliation entails the lowering of a person from one level to another, or it may describe an embarrassing situation. However, humiliation can also describe a voluntarily change in status or power in order to serve another. When we speak of Christ's humiliation, we are referring to the latter meaning. Even though he had, by nature, all the divine attributes, rights, and abilities, during the time of his earthly ministry he did not always or fully use these things. He voluntarily refrained from using these divine powers in his human nature. While there were times within his state of humiliation when he did use his divine power (for example, when he performed miracles), he did not constantly use this power, nor was he using his divine power to its full extent. Notice that in this definition, we are not saying simply that Christ was a humble person. He was indeed humble, but the humiliation was far more significant. Neither is the humiliation a synonym for the incarnation. Christ continues to have his human nature even after the state of humiliation is complete. Nor are we saying that Christ gave up his divine attributes or left them behind when he became human." He continued to have these abilities, but voluntarily chose not to use them. There are many portions of God's word that reveal Christ's humiliation. One of the most significant is the early Christian hymn found in Philippians 2: 9This faulty view is sometimes known as kenoticism. Some critics occasionally will claim that this is the Lutheran view. It is not. Among other things, this view makes it difficult to explain how Jesus was able to do miracles, display supernatural knowledge or give any other evidence of his deity. Have this mind among yourselves, which is yours in Christ Jesus, 6who, though he was in the form of God, did not count equality with God a thing to be grasped, 7but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, She humbled himself by becoming obedient to the point of death, even death on a cross. (Philippians 2:5-8) Christ Jesus became a human being and became our servant in order to bring about our salvation. He humbled himself and died so that we would be his own. The humiliation was necessary for our salvation. Ifhe had fully used his divine power, he would not have been able to die. lfhis glory had always been manifest as it was at his transfiguration, the people would not have condemned him. If he had done miracles at every opportunity, they would have saved his life - if only to exploit that power. Instead, he became a servant, not using his divine attributes constantly or fully. Because of this, we are redeemed. The Humiliation is Seen in the Life of Christ The humiliation of Christ is evident when his life and ministry is examined. As we do this, we should recognize that since the humiliation involves the non-use of divine characteristics, we do not classify the events in Christ's humiliation in a way that implies that certain things involve a greater humiliation than others. There are no greater or lesser degrees of humiliation. The crucifixion is part of Christ's humiliation, but it is not more a part of the humiliation than his birth, childhood, or ministry. During all of these things, Christ is in his state of humiliation for us. Conception, Birth, and Childhood The state of humiliation begins with the conception of Christ. While the virgin conception was a miracle ofthe Holy Spirit (Luke I :35), the incarnate Christ was not using his divine powers, but from the moment of conception grew as an ordinary child in the womb. After a normal human gestation, he was born as all other humans are born. Scripture gives no indication that he had anything other than a normal human birth. His mother wrapped him in cloths just as any baby would be diapered (Luke 2:7). Angels announced his birth to shepherds, but when they arrived, they saw a baby. He was not shining with glory, but lying in a manger. Despite the lyrics of some Christmas carols, this baby certainly did cry like any other baby. This baby had access to all divine power and glory, yet the Christ voluntarily chose not to use this power.

14 198 Called to Believe, Te ach, and Confess As he grew, he continued in his state of humiliation, The teachers in the temple were amazed at his wisdom when he was twelve years old (Luke 2: 47). He was a remarkable adolescent, but still was not making constant or full use of divine abilities. They thought they had found a protege, not realizing that he was their God. Scripture tells us little of Jesus' childhood, but it does tell us that he grew both physically and mentally (Luke 2:52). As God, he did not need to do this, but he voluntarily undert,ook a normal human experience. Life and Ministly The state of humiliation continues throughout the adult life of Jesus. During his ministry, he occasionally manifested his divine power by performing miracles or being seen in glory. These things testified to his divine nature and power. Most of the time, however, when someone saw Jesus they saw what appeared to be an ordinary human. No halo surrounded him; he acted and reacted as any other human being - with the exception that he did not sin (Hebrews 4: 15). Divine power was always his, but he did not always or completely use it. So when he was asked about the timing of his return, he answered truthfully that he did not know when this will occur (Matthew 24: 36). The knowledge is his according to his divine nature, but he voluntarily restricted his use of that knowledge. Suffering, Death and Burial Nowhere is this as obvious as in his suffering and death. While this is not a "deeper" part of humiliation than any other stage, it is hard to fathom not using divine power to escape such agony. Yet our Savior endured suffering for us. At his arrest, a brief episode showed that he had sufficient power to escape at any time (John 18:6), but afterwards, he allowed the soldiers to arrest, ridicule, and torture him. At his trial, he could have provided signs and wonders that would have freed him, yet he chose to restrain himself and be convicted. As he hung on the cross, the crowds taunted him: "save yourself, and come down from the cross!" (Mark 15:30). He could have done this, but remained on the cross instead. After hours of suffering, Jesus died. Even this is evidence of his humiliation. All other humans are under the curse of death, but not Jesus. He did not have to die. In fact, he says, "no one takes [my life] from me, but r lay it down of my own accord" (John 10:18). Had he been using his divine attributes completely, he could have sustained his life indefinitely. But in his state of humiliation, he died. The evangelists are careful to describe the death of Jesus in exacting detail, providing evidence that he truly did die. Later, skeptics would claim The Person of Christ 199 that he did not really die, but the evidence is clear. The soldiers who oversaw the execution recognized death. To be perfectly sure, one thrust a spear through Jesus' ribs, piercing his heart. When he did, "at once there came out blood and water" (John 19:34). The blood did not pulse out; it flowed from a heart that had stopped beating. The executioner was certain. The Roman governor was convinced. Jesus was dead. The final event in Jesus' state of humiliation was his burial. Here he used none of the attributes of his divine nature - or his human nature. He was dead. Others took him from the cross and buried him. From his conception to his burial, we see that Jesus occasionally used his divine powers and was, at times, manifest in glory. Yet he did not make constant or full use of this power. This is his humiliation. Christ s Exaltation In Christ's exaltation, he resumes the full and unrestricted use of his divine privileges, power, and glory that he had voluntarily restricted in his humiliation. This state of exaltation begins with his return to life and continues forever. Even today, Christ is in his state of exaltation where he uses all of his attributes in any way that pleases him. Amazingly, he chooses to use these on our behalf. Philippians 2 spoke of Christ's humiliation, but it also describes his exaltation. Therefore God has highly exalted him and bestowed on him the name that is above every name, 10SO that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, II and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-1 1) Just as the humiliation is not synonymous with the incarnation, so the exaltation does not mean that Christ abandons his humanity. The Savior remains fully human, but also resumes full use and exhibition of his divine attributes and glory. Now that his saving work is complete there is no reason for him to continue in the humiliation. He accomplished the work he came to do and so returns to the full use of his glory and majesty. The Exaltation is Seen in the Life of Christ Quickening and the Descent into lie!! Every event that follows Jesus' burial is part of his state of exaltation. While the first event witnessed on earth is his resurrection, Scripture reveals

15 200 Called to Believe, Te ach, and Confess that this was preceded by another event: the descent into hell, This doctrine confuses many Christians. Many people are only aware of it because it is mentioned in the Apostles' and Athanasian Creeds. Consequently, there have been many debates about the precise meaning of the words that the. creeds use to discuss Christ's descent and how they should be understood. Some argue that the descent was not found in the earliest versions of the Apostles' Creed and so might be of questionable status. But debates about the text ofthe creeds miss the point. The creeds confess the descent into hell because the Scriptures reveal this important doctrine. The primary portion ofthe Bible that presents these teachings is I Peter 3: For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, loin which he went and proclaimed to the spirits in prison, 2 because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. (I Peter 3:18-22) Note the sequence of the events that Peter records. (I) He begins with the death of Christ for all mankind. He gave his righteous life for sinners so that we might be redeemed. (2) Christ is made alive by the Spirit. Even before he appears to earthly witnesses, Jesus is already alive. This is ordinarily called his quickening or vivification. He has returned to life by the power of God. Here his exaltation begins. Christ is risen! (3) Now that he is alive again, Jesus "went and proclaimed to the spirits in prison." This "prison" holds spirits who disobeyed God in the days of Noah. We should note that in the days of Noah, only eight people were found on earth who were faithful to God. They all went on the ark. The rest of humanity drowned (Genesis 7: 1,23). While many people have wondered about the location ofthe "prison," Scripture only speaks of two ultimate destinations for the dead: heaven (where God is) or hell (where he is not). If these people did not know God, the prison is hell, Revelation 20:7 uses this same word as a description for the place where Satan is confined. (4) In this prison, Christ "proclaimed to the spirits." The word "proclaimed" (kerusso in Greek) can mean proclamation of either Law or Gospel (see Acts IS:21, Revelation S:2). ln this context, we see Jesus revealing his victory over sin, death, and Satan. This procla- The Person ol Christ 201 mation also provides evidence to all that he was who he said he was. Those who are in hell see the justice of their sentence, for they rejected their Savior. (S) To this point we are dealing with events that we know only by divine revelation. No human being on earth was witness to these events except for Christ himself. Living humanity becomes witnesses of the next fact. Having descended into hell, Christ leaves. Hell cannot contain the Lord of life. Nothing can stop him. No power is greater than he is. He has conquered and destroyed Satan and his power (see also Revelation 1 :18 and Colossians 2: IS). (6) Peter's attention turns not to the damned but to the redeemed - the baptized. Christ was victorious for his people. 10 The descent into hell is part of Christ's exaltation because he fully uses his divine attributes and power. He is victorious over all his enemies. Even Satan and hell could not confine our Lord. He gives his victory to us. False Views of the Descent into Hell There are four other major approaches to the descent into hell that are often taken by Christians. Several of these deal with the descent only from the creeds and not from the text of Scripture. They are serious approaches to try to understand this doctrine, but all are lacking. The first approach is simply to reject the descent into hell while reinterpreting the language ofthe creeds. This may be done in two ways. Some make the descent into hell a synonym for Christ's suffering on the cross. On the cross he felt forsaken by God. He suffered the torments and agony of God's rejection and so knew what hell was like. Certainly our Savior suffered terribly, but this explanation does not really take 1 Peter 3 seriously. Peter talks of events after Christ was made alive, not when he was on the cross. Others reject the descent by making the descent into hell a synonym for the grave. The Greek word that the Apostles' Creed uses for hell is kalotata which means "lower regions" or "lower parts" (as in Ephesians 4:9). The Latin text of the Creed uses the word in/erna, which likewise originally meant "the lower world." Some think that this word does not mean "hell" but rather the place where all the dead go. In this view, Christ went, not to the place of torment, but to the place of the dead. This can be reconciled with the language of the creed, but again does 10 Another text that reflects the descent into hell is Philippians 2: I O. As part of Christ's exaltation, Paul notes that " every knee should bow. in heaven and on earth and under the earth." Every being in heaven acknowledges Christ, all on earth will kneel before him at his return. but when did or will every knee under the ca!1h bow') This was accomplished when he descended in victory.

16 202 Called to Believe, Teach, and Confess not really deal with 1 Peter 3. The creeds must be interpreted in the light of Scripture, for they are meant to summarize Scripture. A second false view of the descent admits that Christ really did go to hell, but assumes that he went there to suffer on our behalf. This is {}ften. explained very piously. Christ took all the punishment that we deserved on himself. He died the death that we deserved, and he suffered the pains of hell that we deserved. He paid our debt so we could be saved. Certainly we would agree that Christ has fully paid for our sins an d suffered for us. But there is no mention in 1 Peter 3 about his suffering in hell. No, he went to make a proclamation of his victory. The suffering of Christ was complete on the cross when he proclaimed, "It is finished" (John 19:30). This view would make the descent into hell part of Christ's humiliation. On the basis of 1 Peter 3, we disagree and see the descent as part of Christ's victory, not his suffering. A third view takes 1 Peter more seriously. It maintains that Christ really did descend into hell in order to preach to the spirits in prison. This view sees his proclamation as a Gospel invitation. He not only went to hell; he went to take people out of hell. Some think that this was necessary because Old Testament believers could not enter heaven until the sacrifice of Jesus had been offered. (Note that this makes heaven and God's plan subject to our human experience of time.) Others see the proclamation as an offer of salvation to those who had once rejected the Gospel, or to those who had never heard the Gospel. We need to view 1 Peter in the context of the rest of Scripture. Nowhere does Scripture promise a second chance after death for people to hear and believe the Gospel. On the contrary, it warns that judgment follows our death (Hebrews 9:27). It is dangerous to hold out the potential of second chances if God does not offer them. Peter is not referring to believers or to those ignorant of the Gospel. He specifically speaks of those who had disobeyed God. They had their opportunity in this life. Jesus does not descend to give a second chance after death. This position takes the descent seriously but ultimately adds a second chance to the biblical text. The fourth approach to the descent is perhaps the most prevalent among modem Christians. Many simply choose to ignore this teaching. Perhaps they do this while confessing the creed; maybe they don't even know the creed. Many Christians simply are unaware or don't seem to care about this doctrine. This really is unfortunate, for this doctrine is not meant to confuse us but to show us the strength and victory of our Savior. The Formula of Concord on the Descent into Hell Controversy about the descent into hell was known both in the early hurch. and in the time of the RefonTIl'lti()n Thp F()nTInb of ron{'cml nojpo The Person of Christ 203 that there were misunderstandings of this doctrine even among the Lutherans. As it articulates the Lutheran position, it cites a sermon of Martin Luther. Notice how it focuses on the main teachings ofthis article instead of on the misunderstandings: Since this article, as is true ofthe previous article, cannot be comprehended by reason or understanding, but must be grasped alone by faith: It is our unanimous counsel that there should be no dispute over this issue but it should be believed and taught on the simplest level as Dr. Luther of blessed memory explained this article in a most Christian manner in his sermon at Torgau in There he cut off all unprofitable, unnecessary questions and admonished all godly Christians to a simple Christian faith. For it is enough that we know that Christ descended into hell and destroyed hell for all believers and that he redeemed them from the power of death, the devil, and the eternal damnation of hellish retribution. How that happened we should save for the next world, where not only this matter but many others, which here we have simply believed and cannot comprehend with our blind reason, will be revealed. (Epitome of the Formula of Concord IX:2-4) This is the main point. The descent into hell shows the victory and power of our Savior. He has triumphed over all his enemies and nothing will ever take away his victory. Resurrection and the For v Days on Earth The next event in Christ's exaltation takes place on this earth. Christ who is victorious over all his enemies rises alive from the grave and is seen by many witnesses. His divine identity and attributes are evident in his resurrection and appearances. While his disciples initially seem surprised by his resurrection, it was prophesied by Scripture (Psalm 16: 10) and by Christ himself (Mark 8:3 1). The Gospels' accounts of the resurrection (Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20) show the triumphant power of the resurrected Lord. When his followers went to the grave, they found that the stone sealing it had been removed (Luke 24:2) and the guards incapacitated (Matthew 28:4). The cloths which had bound Jesus' dead body were still there, but no longer wrapped around a corpse (John 20:5-7). Angels testified that he had risen from the dead (Matthew 28:5-7). All of these events were evidence of the resurrection of Jesus but were frightening to his followers. Again and again Jesus appears to his followers. shows them he is alive, and comforts them. I Corinthians 15:3-8 lists some. but not all of the witnesses to the bodily resurrection of Jesus.

17 204 Called to Believe, Te ach, and Confess The Person afchrist 205 St. John tells us that Mary Magdalene. was first to the tomb (John 20: 1) and first to see the risen Lord (John 20: 14). Mark informs us that Mary the mother of James and Salome joined Mary Magdalene. at the tomb (Mark 16:1). Matthew likewise records the presence of both Marys (Matthew 28; 1), Luke offers the largest. lists, saying that it WaS the women who came from Galilee who prepared Jesus' body for burial and then returned to the tomb on Easter. They ineluded Mary Magdalene, Joanna, Mary the Mother of James and the other women (Luke 24: 10). Did Pau l fo rget some witnesses? These women are notably ab sent in Paul's lipj. of witnesses to the resurrectio in I Corinthians 15. Paul is"not denying their presence or making a statement about the value or imp ortance of women. Instead, he offe rs a list of witnesses that would be eligible to testify in a legal preceding. Since women were not, at the time, able to do this, he does not include $em in this listing. While recognizing his purpose in 1 Corinthians, we should remember these faithful saints who were the first witnesses of th e resurrection. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. (l Corinthians 15:3-8) For forty days Jesus reveals himself and shows his resurrected body to his followers. He comforts them with his presence. He shows them his nail-scarred hands and his pierced side (John 20:20). He proves to them that he is not a ghost but a physical human being by showing them that he has flesh and bones (Luke 24:39) and by eating food (Luke 24:32-43). He c:onvinces skeptics like Thomas that he really had risen from the dead (John 20:24-29). Beyond these appearances, he also manifests his divine power by ntering locked rooms (John 20: 19), instantly disappearing from their sight :Luke 24:31), and performing miracles (John 21: 1-14). The disciples were convinced that Jesus had risen from the dead. We too are convinced through their testimony. Denying the Resurrection There have always been those, however, who did not believe that the Christ really had been raised from the dead. As the resurrection of Christ is one of the principle doctrines of our faith (I Corinthians 15: 17), it becomes one ofthe main points of attack by unbelievers. Historically the resurrection has been denied with four major theories. The first denies the resurrection by denying the death of Christ. Some think that Christ fell unconscious on the cross but did not truly die. He was removed from the cross, only to be revived later. He appeared alive after the third day for the simple reason that he had never died. Yet the soldiers conducting the execution were convinced of Jesus' death. If the crucifixion had not been sufficient, the spear in Jesus' side would have killed him. Moreover, the post-resurrection appearances of Christ do not describe a weak man slowly recovering from injuries, but a strong and lively person. The Scriptures are clear. He really was dead, and he truly rose from the dead. The other three ways of denying the resurrection all admit that Jesus was truly dead. One says that he was dead, and the tomb was empty on Easter. This theory, however, assumes that a fraud was perpetrated. Someone had stolen the body of Jesus in order to make it appear as ifhe was alive. We see this explanation already being used by unbelievers in Matthew 28: Several details show that this is unlikely. One is that the tomb was guarded. Those standing watch had to formulate an excuse and were even bribed to maintain this story. A second challenge to this theory is the presence of the grave cloths in the tomb. While a thief might take a body away, it is incomprehensible that he would unwrap the burial cloths, fold them neatly, and place them in the tomb again. No, a thief would remove the body as quickly as possible. There is an interesting piece of historical evidence that is often overlooked here. The fact that the guards and priests immediately came up with an explanation for the missing body shows us that they knew the tomb really was empty. Whatever explanation is given, there was no body in Jesus' grave on that Sunday. The third way of denying the resurrection maintains that Jesus' disciples believed that they had seen the resurrected Lord, but that they were mistaken. They were seeing a hallucination or projecting their own wishful thinking, but in reality did not see Jesus. We should note. however that the disciples did not expect to see the resurrected Jesus. They were urprised and, like Thomas, needed to be convinced by the evidence. These are not the actions of neon Ie who are hallucinatinrr. Fllrthermore PmIl's list of re"lirrec-

18 206 Called to Believe, Teach, and Confess tion appearance includes over 500 people. That many people would never have had the same hallucination! The fourth major way of denying the resurrection maintains that the disciples never saw Jesus alive. They invented his resurrection - perhaps as a. way of keeping his teachings alive or perhaps to improve their own position. For whatever reason, they made up the stories of Jesus' appearances. While it is possible that the disciples perpetrated a fraud, we should note that they did not gain much in this world because of their testimony. Indeed, all of the disciples endured hardships and suffering because of the Gospel and most of them died martyrs' deaths. It is highly unlikely that they would maintain their fraud to the point of a horrible death. These are the major explanations that deny the resurrection, but all of them are unlikely. The testimony of Scripture is clear. Christ is risen from the dead. He has conquered the power of death and lives now and forever. The Meaning of the Resurrection The resurrection is not a minor point at the end of the life of Christ. It is an essential part of his saving work. The resurrection testifies to the identity of our Savior. He is truly the Son of God (Romans 1 :4). Indeed, when asked to provide evidence that he was who he claimed to be, Jesus pointed to his resurrection. "Destroy this temple [his body], and in three days 1 will raise it up" (John 2: 19). The resurrection of our Savior testifies that he is the Son of God. His person and his work are affirmed and vindicated by this glorious miracle. The resurrection is also the completion and confirmation of his saving work. Too often Christians dissect the work of Christ. Was it his crucifixion Dr his resurrection that are responsible for our salvation? We are not to pick 'llld choose between the work of Christ. On the contrary, Paul notes that this is an essential part of his work. And if Christ has not been raised, your faith is futile and you are still in your sins. 1 "Then those also who have fallen asleep in Christ have perished. 191f in this life only we have hoped in Christ, we are of all people most to be pitied. (I Corinthians 15: 17-19) We need the resurrection of Jesus, for through it he gives us forgiveless, life, and salvation (Romans 6:4; 1 Corinthians 15:12ff). This is why cripture so emphatically teaches the truth of Christ's resurrection. For forty fays he continued to appear to his disciples so that we would not doubt, but Jelieve this great truth. The Person of Christ 207 Ascension to the Right Hand of the Father At the end of the forty days, our Savior's ministry on earth was done. After convincing his disciples of the resurrection, equipping and commissioning them to make disciples of all nations, Jesus ascended into heaven (Acts 1:9-11 ; Luke 24:50-51). Jesus' departure from this earth was miraculous and is a vital teaching. The ascension answers the question, "where is Jesus today?" Jesus did not die again. He did not disappear secretly. He is not in hiding somewhere on the earth. He left this earth with his body. This signifies that his earthly ministry is complete. He came to this earth to accomplish a task. Once the work of salvation was done, he left this earth. Yet as Luke records, he leaves with the promise that he will return again. But where did he go? On the basis of many passages of Scripture, we confess that Jesus ascended into heaven where he "sits at the right hand of God the Father almighty." This description is not depicting a specific physical location somewhere in space. Rather, God's right hand is an image connoting power and authority. It is the closest position of trust and honor. Christ Jesus has returned to his Father in power and authority. Ephesians puts it well... he raised him from the dead and seated him at his right hand in the heavenly places, 21far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 2lAnd he put all things under his feet and gave him as head over all things to the church, 23which is his body, the fullness of him who fills all in all (Ephesians 1 :20-23). Christ has all rule, authority, power, dominion and majesty. All things in heaven and earth, even the angels, are subject to him (l Peter 3:22). This is what has happened to Jesus. He has been given all power and authority. He rules over all things for the sake of his church. All his divine attributes and characteristics are freely used in any way he pleases. Sitting at God's right hand does not confine Jesus to a limited place, but indicates that he is free from any limitation. He does what he pleases, and he wants to bless his church. The earthly ministry of Jesus concluded with his ascension, but his ministry on behalf of his people never ends. He continues to serve us even today. Returnf()r Judc'.z,ment So the exaltation of our Lord continues until that great day when, just as he promised, he will return to this earth in glory to judge the nations (Mat : thew 25 :31 if; Luke 21 :27) and bring us to his eternal kingdom. The return of

19 208 Called to Believe, Teach, and Confess The Person ol Christ 209 Christ, which we eagerly await, is yet another facet of his exaltation where he uses all of his power according to his good purposes. He comes to take us home.11 The Significance of the Humiliation and Exaltation Our Lord did not have to do any of this. He was not compelled to be our Savior. He did not have to give up the full and complete use of his divine attributes in the humiliation. Yet this was the only way that we would be saved. All of this he has done out of his great love for us. This is who he is: Jesus is the God-Man. Fully human and fully divine, he has given himself to be our Savior. Adoptionism Apo linarianism Apotelesmatic genus Arianism ChaIcedon, council 'of Communication of Attributes Constantinople, council of Docetism Ebionism Eutychianism Exaltation Gnosticism Hades Heresy Humiliation Idiomatic genus Key Terms Immaculate conception Impeccable Incarnation Majestic genus Nature Nestorianism Nicea Peccable Person Preservation Quickening Subordinationism Theotokos Virgin conception and birth Vivification 11 For a more detailed presentation of the second coming of Christ, see chapter 23, " The Last Things." For Review and Discussion 1. When faced with trials, people may make statements suggesting t t God does not really understand the human situation. How does the incarnation of Christ demonstrate God's full understanding and awareness of our existence? 2. Many heresies have developed regarding the person and work of Jesus Christ. Why do you think these doctrines attract so many errors? What does this suggest about the importance of these doctrines? What does this reveal about human sinfulness? 3. The communication of attributes is a tricky, but important doctrine. Summarize the three genera (subparts) of this doctrine. How would you explain them to someone else'? What is their importance? 4. The resurrection is the central miracle in Scripture. Read the biblical accounts of the resurrection once more. What details do these passages provide to show that Christ truly rose from the grave? 5. In Philippians 2, St. Paul says that the humiliation of Christ demonstrates the type of attitude that we should have. (Even while it also shows us many other things.) How is Christ's humiliation a model for our lives? Is there a danger in overemphasizing this function of the humiliation? How can we keep it in proper perspective'? For Further Reading The Augsburg Confession III "Concerning the Son of God" (p. 38). Apology of the Augsburg Confession 111 "Christ" (p. 120). The Smalcald Articles I (p. 300). Formula of Concord: Epitome VIII "Concerning the Person of Christ" (pp ). formula of Concord: Solid Declaration 616 " Concerning the Person of Christ" (pp ). Fonnula of Concord: Epitome XII: 3-5 "Concerning Other Factions and Sects that Never Subscribed to the Augsburg Confession... Intolerable Teachings in the Church" (p. 520).

20 210 Called to Believe, Teach, and Confess Athanasius. On the Incarnation: The Treatise De Incarnatione Verbi Dei. Crestwood, New York: St. Vladimir's Seminary Press, Bainton, Roland. Martin Luther s Augsburg/F ortress, Christmas Book. Minneapolis: Bray, Gerald. Creeds, Councils, and Christ. Downer's Grove, Illinois: Intervarsity Press, Chemnitz, Martin. The Two Natures in Christ. Trans. l.a.o. Preus. St. Louis: Concordia Publishing House, Gerhard, Johann. Seven Christmas Sermons (1613): Scripturanv Saturated Sermons Celebrating the Birth o{christ. Decatur, IL: Johann Gerhard Institute, Hengstenberg, Ernst Wilhelm. The Christo logy of the Old Testament and a Commentary on the Messianic Predictions. Grand Rapids: Kregel, Lewis, C. S. Mere Christianity. New York: Macmillan, Lienhard, Marc. Luther, Witness to Jesus Christ: Stages and Themes of the Reformer s Christology. Minneapolis: Augsburg, Sasse, Hermann. We Confess Jesus Christ. Translated by Norman Nagel. St. Louis: Concordia Publishing House, Scaer, David. Christology. Confessional Lutheran Dogmatics, vol IX. S1. Louis: The Luther Academy, What Do You Think of Jesus? S1. Louis: Concordia, Siggins, Ian D. Martin Luther s Doctrine of Christ. New Haven, CT: Yale University Press, Strobel, Lee. The Case fo r Christ: A Journalist :\' Personal Investigation of the Evidence for Jesus. Grand Rapids: Zondervan, The Work of Christ How do you introduce yourself to other people? You probably tell them your name, and briefly describe yourself. You may tell them about your background: your family, hometown, or the place you currently live. You might describe what you do: your job, interests or hobbies. As you get to know them better, they will learn more about you, but we usually start with these basics: who you are and what you do. We follow that same basic pattern when we describe Jesus Christ. We talk about who he is and we describe what he does. In other words, we speak of his person and his work. The last chapter examined his person: Jesus Christ is the incarnate Son of God, fully human and fully divine. But we don't really know him until we know what he does.. - because he does it for us. In this chapter we will examine his saving work, including I. The Office of Christ - Our Savior serves us as th e ultimate prophet, high priest and king 2. The Atonement How does the death and resurrection of Christ save us? 1. The Office of Christ The work of Christ the central or " official" things he comes to do is called his office. In the 33 years that Jesus lived on this earth he did many things, but why did he come? He came to be the Savior of the world: our one Redeemer who would reconcile us to the Father (Matthew 1 :2 1). Only Jesus Christ can and does offer us the gift of eternal life. In order to describe his work, many Christians have found it useful to divide his work into several smaller aspects that may be examined more

21 212 Called to Believe, Teach, and Confess The Work o[ Christ 213 carefully. The Scriptures describe his work and ministry in many different images such as shepherd (John 10: II), teacher (Luke 7:40), Lord (Romans 1 :4), Savior (Luke 2: II), and many other things. Any one of these could be used as a lens to examine the office of Christ. For example, we might ask, 'how is he our shepherd, and what does this teach us about his work." This may offer a very rewarding study of the Scriptures. Howevo/, Christians have historically tended to focus on three particular aspects of Christ's work: he is our prophet, priest, and king. Understanding these roles will help us know our Savior and communicate his work to others. The Christ of God These three aspects of his work may have been initially used to describe his work because each was an important office in the life of ancient Israel. God sent prophets, priests, and kings to his people. Each served Israel in unique ways. Some have suggested that one thing that all three offices have in common is that their occupants were anointed. Anointing was a sign that someone was set apart or consecrated for a specific service. Oil was poured on their heads as a visible sign that they were authorized and empowered to carry out the responsibilities of their office. This was common for priests (Exodus 40:13) and kings (2 Kings 9:3). There are also times when prophets were anointed (1 Kings 19: 16), though it does not appear that all the prophets were anointed. Anointing showed the legitimacy and authority of their offices. When we call our Savior "Christ" we are not using his name. "Christ" is the Greek word for "anointed one." In Hebrew, this word is "Messiah." He is the anointed one, the Messiah, the one set apart and consecrated by God for a specific task. He is anointed to be our Savior. In fact, the New Testament specifically notes that Jesus was anointed, not with oil, but with the Holy Spirit (Acts 10:38). Many Christians who have gone before us have connected the title Christ with the offices of prophet, priest, and king. He was anointed to do this work. Saying that Christ holds all three of these positions, however, recognizes something unique about him. There are specific requirements for each of these offices. Two of them, priest and king, require a specific ancestry. Kings were descended from David in the tribe of Judah, but priests had to be Levites. One person would ordinarily not be able to serve in both of those positions. Moses came close. He was a prophet, led his nation, and established the regulations for the priesthood (Leviticus 8-10), but he was not really a king or a priest. David was a king. Like a prophet, he wrote portions of the Bible, but he wasn't a priest. But Jesus is truly a prophet, priest, and king. Only he is able to unite these offices. We see this in three distinct phases of his ministry: he teaches (prophet), he is sacrificed for us (priest) and he is our eternal Lord and king. The Prophetic Office - Christ the Prophet of God People often equate the work of a prophet with predictions of the future. While Jesus does predict future events (Matthew 26:34), this is not the sole work of a prophet. A prophet brings the word of God to human beings as God's representative. Some Christians are reluctant to call Jesus a prophet. Perhaps this is a reaction against those who would describe Jesus merely as a prophet while rejecting his deity. Even in his ministry, Jesus was, at times, misunderstood as being only a prophet (John 9: 17; Luke 24: 19). Yet no one who takes his prophetic message seriously can mistake what he says. Jesus calls himself God. He is not merely a prophet, but this truth does not take away the fact that Jesus is also a prophet. We uphold this scriptural truth because it is an important part of his work. Jesus brings the word of God to us (John 17: 6-8). Christ the Prophesied Prophet A number of Old Testament prophesies stress that the coming Messiah would be a prophet. These are anchored by one of the last promises of Moses to the Israelites. "The Lord your God will raise up for you a prophet like me from among you, from your brothers.. it is to him you shall listen" (Deuteronomy 18: 15). Moses had led the Israelites for a generation. The people he was addressing had never known life without his guidance and without the prophecy that he brought from God. Under Moses, they had heard the Law of God, built a tabernacle for worship, learned of God's promises and covenant, and become a great nation. They were distraught at the thought of losing Moses. Moses promised them that God had a plan. God would raise up another prophet like Moses. Moses saw God and spoke with him. The coming prophet would also do this. Furthermore, this prophet would also come from among the people. He would be an Israelite. God was faithful to this promise. He sent prophets. many prophets. But none of them matched the prophetic ministry of Moses. Israel kept looking for the Prophet - the great Prophet who would lead them as Moses had. Then they met Jesus. He taught with authority. He revealed God's truth to them. He perforn1ed signs and wonders. Seeing his ministry, many concluded that Jesus was the nromised nronhet. Here was the one Moses hlld

22 214 Called to Believe, Teach, and Confess predicted (John 6: 14), Jesus is this prophet. In fact, Jesus called himself a prophet (Matthew 13:57). Christ the Supreme Prophet But he is not just another prophet. He is the supreme prophet, greater than all others. The book of Hebrews notes that he fulfills this/office, but it also shows his superiority. While other prophets spoke God's word to the people, Jesus is God. He speaks his own divine word directly (Hebrews 1 : I). Where the other prophets declare, "God says... " Jesus boldly proclaims, "I tell you... " Other prophets speak the word of God through sinful lips (Isaiah 6:5); Jesus is the sinless Son of God. Hebrews notes another difference: Jesus has been counted worthy of more glory than Moses as much more glory as the builder of a house has more honor than the house itself. 4(For every house is built by someone, but the builder of all things is God.) 5Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, 6but Christ is faithful over God's house as a son. (Hebrews 3:3-6) Christ is the supreme messenger of God because he is God. st. John reminds us, "No one has ever seen God; the only God who is at the Father's side, he has made him known" (John 1 : I 8). The prophetic office of Christ continues today as he speaks to us through his word. As ministers are sent with his word and in his name, it is Christ's voice that is proclaimed and heard. The Priestly Office - Christ the Great High Priest The second aspect of Christ's work is his priestly office. A prophet represents God to humanity; a priest represents people to God. Priests intercede with God, offering gifts, sacrifices and prayers to God on behalf of others (Hebrews 5:1). They have God's invitation and command to do this priestly work for his people. We see this office when Scripture calls him a priest. We also see it when he does priestly work or is called as a sacrifice. Words like intercessor (Hebrews 7:25), sacrifice (Romans 3:25), offering (Romans 8:3), and even Lamb of God (John I :29) all reflect the priestly office of Jesus. The Necessity of the Priestly Office If we are to receive the forgiveness of sins and salvation, we need the services of a priest. God has decreed the conditions of our forgiveness. The Jld Testament teaches the need for sacrifice. The New Testament summariz- The Wo rk of Christ 215 es this, "under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins" (Hebrews 9:22). This requirement of the Law did not disappear with the coming of Christ. We still needed a proper sacrifice of blood for our sins. Jesus comes as our sacrifice. He is "the Lamb of God, who takes away the sin of the world" (John 1:29) and "the propitiation for... the sins of the whole world" (I John 2:2). He was sacrificed on the cross so that we might have life and forgiveness. What's more, his sacrifice was perfect and so effective that no further sacrifices are ever needed again (Hebrews 10: I 0). Jesus is our sacrifice, but this raises a theological question. A sacrifice must be offered by someone. It is not sufficient to simply buy or even kill an animal. A legitimate priest must offer the sacrifice in the proper way if it is to be valid. Without the priest a creature might be killed, but it would not be a sacrifice. So if Jesus was the sacrifice, who was the priest? Not one of the priests in Jerusalem. They had rejected him and helped arrange his death, but they did not think they were offering a sacrifice. Certainly it was not the faithless soldiers who carried out the crucifixion. The New Testament offers a different explanation. Jesus was both the priest and the sacrifice. But can this be true? God declared through Moses that priests must come from the tribe of Levi. At the same time, the Messiah was a descendent of David in the tribe of Judah (Hebrews 7:14). How could one man be the Messiah who is sacrificed and also the priest? Are not these roles mutually exclusive? Hebrews considers the question in detail and proves that it is possible. It notes that Scripture describes a great priest who lived before the Levites - a man named Melchizedek. Melchizedek was a priest who served Abraham (Genesis 14: 18-20). Though he was not a Levite, Melchizedek was a legitimate priest, because he lived before that regulation had been given. Jesus was a priest in the same way. As God, he existed from all eternity and so is exempt from the Levitical requirement. (He is, in essence, "grandfathered in.") Jesus is a priest forever, "after the order of Melchizedek" (Psalm 1 10:4, Hebrews 5 :4-I 0). Jesus is the great high priest, anointed by God to offer the final sacrifice of himself for the sin of the entire world. The Supremacy of Christ: Priesthood Hebrews goes on to note that not only is Christ a legitimate priest, he is the supreme high priest. All priests who preceded him served only for a short time and then died. Jesus lives forever and so is our high priest forever (Hebrews 7:23-25). Other priests offered sacrifices for sins, but before they did this, they had to offer a sacrifice for their own sin. Jesus did not have to do lhis He had no sin and so was Clhle 10 serve lis ( omnletp.lv (Hehrew, 7,)7-

23 216 Called to Believe, Teach, and Confess 28). Other priests served God in the tabernacle and temple, but these were temporary structures. Jesus serves in the true, heavenly temple for all eternity (Hebrews 9: 11). Other priests offered animals as God commanded, but Jesus offered a priceless offering himself (Hebrews 9:12-15, Ephesians 5:2). Other priests needed to offer many offerings day after day. Whenever sins were committed more sacrifices had to be offered. Jesus offered one great and final offering that was sufficient to atone for all sins: past, present, and future (Hebrews 10:10, 14). Once he offered that sacrifice, everything necessary had been completed. No further sacrifice would be needed (Hebrews 8: 1; 10: 12; John 19:30). In fact, no other sacrifices have been offered since the year AD 70 when the temple in Jerusalem was destroyed. There is no longer any place to offer those sacrifices and no further need for them. Jesus has fulfilled and completed them all when he sacrificed himself. The Intercession of Christ Our High Priest Priests represent people to God when they offer sacrifices. They also represent people through intercessory prayer. A priest brings the petitions and prayers to God on behalf of others. This too is part of the priestly office of Christ. In his ministry on earth, Jesus prayed for his disciples. John 17: I ff records one of his prayers (usually called the High Priestly Prayer) for his followers. His intercession was not only for the disciples that day, but also for "those who will believe in me through their word" (John 17:20). We are included in that prayer. He prayed for all believers and his intercession continues today. S1. Paul assures us, "wh0'is to condemn? Christ Jesus is the one who died - more than that, who was raised - who is at the right hand of God, who indeed is interceding for us" (Romans 8:34). Jesus our high priest is our advocate to the Father (I John 2: 1). He served us as high priest by sacrificing himself, and he serves us still by interceding for us. The Royal Office - Christ the King The third office of Christ is his kingly or royal office. Christians often call Jesus their king. Unfortunately, as with the title prophet, there are some who use this description in a misleading way. Some call Jesus a king, thinking that he only sought to rule one of earth's kingdoms. Some think that he will return to this earthly reign in the future. The kingship of Jesus can also be described in a way that eclipses his priestly office. All of these are misunderstandings of the scriptural teaching of Jesus' kingship. The Work of Christ 217 The Prophesied King Prophesies foretold a kingly Messiah. Many who watched for the Messiah were so fixated on this aspect that they failed to recognize other parts of the messianic work. But the prophesies remain. The Messiah would come from David's line. God assured King David that one of his descendents would reign as king forever (2 Samuel 7: 12-13, Isaiah 9:6-7). He would be a Son of David, but he would also be David's Lord (Psalm 110: 1; Matthew 22:43-46). The Arrival of the King This prophecy would not be fulfilled for many generations. The genealogies of Jesus affirm that he is a rightful descendant of David (Matthew I: I; Luke 2:4). He is greeted as a king by the magi who come to worship him (Matthew 2:2). He is recognized as a king during his ministry. Throughout the Gospels, people call him the Son of David as they beg his help (see Mark 10:47; Matthew 15:22). On Palm Sunday, the crowds greeted him, "Hosanna to the Son of David!" (Matthew 21 :9). Sadly, the people did not really understand what it meant for the Messiah to be a king. They sought an earthly leader but not a divine Savior. After Jesus fed more than 5000 people with his miraculous power, they wanted to make him king by force (John 6:1 5). Jesus knew that this would keep him from the work of salvation and refused. His own disciples at times acted as though he came to be simply an earthly king (Acts 1:6). The leaders of this world, interested only in power, were jealous that Jesus was called a king and sought to keep him from taking that power (Matthew 2: 13-18). No one seemed to understand or believe Jesus when he said, "My kingdom is not of this world" (John 18:36). These misunderstandings of Jesus' kingship cannot negate his authentic royalty. At Jesus' trial, Pontius Pilate asked Jesus if he was a king. Jesus agreed that this was true (Luke 23:3). The cross carried the inscription, "Jesus of Nazareth, the King of the Jews" (John 19: 19). Although they were meant in mockery, the words were true. Scripture hails Jesus as the King of kings (Revelation 17: 14) and speaks of his eternal kingdom (2 Peter I: II). Misunderstandings do not change the fact that Jesus truly is a king. So how do we maintain the biblical teaching of Christ's kingship without falling into these errors'? We can do this by recognizing that there are several related, yet distinct aspects to his reign. These are ordinarily called the kingdom of power, kingdom of grace, and kingdom of glory.

24 218 Called to Believe, Teach, and Confess Christ s Kingdom of Power The kingdom of power is Christ's rule over all creation. This kingdom is his by divine right since he is true God and the creator of the universe. All things were made by him and are subject to his rule and command. So Jesus says that all power in heaven and earth is his (Matthew 28: 18). All things are under him, and he is the "head over all things" (Ephesians 1 :22). In this aspect of rule, Christ reigns by his Law and power, not by his Gospel. Here the Law is functioning in its first use: to restrain and limit the effects of sin and wickedness. 1 All of his creation - whether Christians or unbelievers, hwnan or not - is part of his kingdom of power. Indeed it is a great blessing that this is so. Christ's providential care is part of the kingdom of power. He works through the natural order that he created to cause the rain to fall on the righteous and the unrighteous alike (Matthew 5:45). He upholds the universe and causes it to function properly not only for those who believe in him, but for all (Hebrews 1 :3). These gifts of creation and providence are all part of his kingly bounty. He rules and guides through society, government, and human authority. All governments are established by God (Romans 13:1) and are accountable and subject to Christ their maker. 2 Christians, like all other people, are citizens in the kingdom of power. We are not exempt from natural laws or from obedience to the government. We still live in societies and know the effect of the Law. We also are constantly receiving the benefits of our master's providence and care. Christ: Kingdom of Grace While the kingdom of power extends over all people, the kingdom of grace is more limited. This kingdom includes those who have heard and believed the Gospel - in other words, the church. Jesus describes this kingdom as "the kingdom of heaven" or "the kingdom of God" (Matthew 13: 44-45; Mark 10:15). In this kingdom he rules not by the power and force of the Law, but by his Gospel. This is why it is the kingdom of grace: he creates and gathers this kingdom together solely by his gracious work and will. There is no coercion or force in this kingdom, only his gracious and free invitation. Where the kingdom of power works through natural laws and institutions that wield the power of the Law, the kingdom of grace is spread gently. The 1 See chapter 3 for a discussion of the three uses or functions of the Law. 2 See chapter 22, "The Christian in Society" for a discussion of the biblical teaching concerning civil government. The Wo rk of Christ 219 proclamation of the Gospel and service of the sacraments are the tools of this kingdom. As the children of God, we are now citizens in his kingdom (Ephesians 2: 19). This does not, however, remove us from the kingdom of power. Christians simultaneously live in both kingdoms.} Christ s Kingdom of Glory When people speak of Christ's kingship, some overlook the first two kingdoms and refer only to the kingdom of glory. While this is part of Christ's royal office, we should not neglect the first two kingdoms. The third kingdom, called the kingdom of glory, refers to the majestic, eternal reign of our Savior in heaven. He has a heavenly kingdom and he will take us there (2 Timothy 4: 18). This kingdom will be manifest on earth when he returus to judge the nations (Matthew 25:31). This does not mean, however, that this kingly reign of Christ is only a future reality. While we continue to await the return of our Savior, he is already reigning in the kingdom of glory. The saints who have gone before us, along with the rest of the heavenly host, all know the glorious reign of our Savior. Even though we have not yet been brought into this kingdom, the kingdom is already a reality and our King is reigning. The Relationship of the Three Kingdoms These three kingdoms reflect different ways in which Christ Jesus exercises his kingly office. They are distinct from each other, but they are also related. There are three kingdoms, but one king. Christ rules over a1l things, though in different ways. He rules in the kingdom of power by his Law and power. Among those who receive his Gospel on this earth, he works tenderly through the Gospel in the means of grace. In the kingdom of glory the redeemed, having been freed from sin and all its effects, see him face to face and know his presence. Paul describes part of the relationship of these kingdoms in Ephesians [The Father] worked [his great might] in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22And he put all things under his feet and gave him as head over all things to the J For a more detailed discussion of the kingdom of power and the kingdom of grace, sec chapter 22, "The Christian in Society."

25 220 Called to Believe, Teach, and Confess church, 23which is his body, the fullness of him who fills all in all (Ephesians 1 :20-23) In his kingdom of glory, Christ is above all things, and possesses every title and honor that is due him. He is also over all things (kingdom of power) but uses that power for the church (kingdom of grace). He work,s in the kingdom of power for the sake and benefit of his church. His work in the kingdom of grace creates and prepares citizens for the kingdom of glory. In his kingdom of power he protects us, in his kingdom of grace he nurtures and nourishes us until we reach his eternal, heavenly kingdom. The kingdoms are related because all are ruled by the same king. Some Cautions Imagery of Christ as king is often exciting to Christians, and rightly so. We belong to a great and glorious king who has made us his own. In excitement, however, it is easy to slip into errors regarding the kingly office. One is the danger of treating Christ's kingly office as only a future reality. Sometimes Christians describe Christ's return as the time in which he will finally become king. This is not an adequate depiction of the biblical teaching. While the return of our Savior will mark a change for those who live on earth, he is not waiting to become king. Jesus Christ already is king. Today he rules over all creation. He reigns in the hearts of his people and in the life of his church. Even now he reigns in heaven. Christ is king already! The fact that we do not always recognize his reign or live as his citizens marks a problem in us, not in him. Do not delay the kingship of Christ. Our Savior reigns. A second danger is also significant. It is easy to get caught up in the majesty and power of the kingship of Christ and allow it to eclipse other parts of his work. In particular, it is easy to allow the kingly reign of Christ to become more important in our minds than his priestly office. Yet Christ reigns in his kingdoms of grace and glory precisely because of his priestly work. He has redeemed us with his blood and made us his own. The reign of Christ was not interrupted by his crucifixion and death. They are the heart of his work. Our Savior is the Christ, the anointed one, the Messiah. He serves us as prophet, revealing God's will to us. He serves us as our great high priest who offers himself as the greatest and final sacrifice for the sins of the whole world. He continues to intercede for us as our high priest. He serves us as king as he reigns over the world, his church, and heaven itself. This is the office of Christ, the work that he was sent to do. He has accomplished this for us. All three of these offices are expressed in this work of salvation. If The Work of Christ 221 we change our focus from this work, we lose our proper perspective and misunderstand our Savior. He did not come only to proclaim the word as a prophet. He did not come for a coronation. He came to be our redeemer. 2. The Atonement As we focus on the core work of Christ for our salvation, we arrive at another question. Jesus Christ is the incarnate Son of God who saves us by his death and resurrection. This is the very heart of Christianity. Many Christians are content to simply know and believe this truth. Some, however, seek to go a little deeper. I believe that this is true, but how does it work? What exactly does Christ's incarnation, death and resurrection accomplish? How does Scripture describe this work and its effects? Why did our salvation take place in this way? Was this the only way possible or could God have done it another way? Perhaps the most significant question is, "how should I describe and explain his work to other people?" Christians have asked these questions since the very beginning. They are not expressions of doubt or unbelief, but rather show a desire to dig deeply into the riches of God's word. They seek a biblical description of the atonement. Those who search the Scriptures will find several descriptions of the work of Christ. His service to us is described in several images and patterns so that we might better understand it. In examining these images of Christ's work, different Christians have formulated summaries of Christ's saving work that are usually called "theories of the atonement." Three main explanations dominate Christian understanding: the atonement as substitution, the atonement as victory, and the atonement as an example of love. All three of these are based on scriptural themes. Rightly understood, they are complimentary, showing us various aspects of Christ's work. Unfortunately, some take these theories and expand them, adding non-biblical material or ideas to them. We need to be careful not to confuse biblical explanations with human additions or illustrations. If we become more interested in the theory than in the Scripture behind it, we may drift from God's word to our own. But when we are reliant on the biblical text, a rich understanding of Christ's work emerges. The Atonement as Substitution The first theory of the atonement is the most popular. In fact many Christians think that this is the only way to understand Christ's work. Over the centuries it has been known by a variety of names. It is sometimes called the Anselmic theory (named for Anselm of Canterbury , an Eng-

26 222 Called to Believe, Teach, and Confess The Wo rk of Christ 223 lish theologian who wrote about this explanation in great detail), Others know it as the substitutionary atonement, vicarious atonement, vicarious satisfaction ("vicarious" means substitutionary), or Latin theory of the atonement. All of these names describe the explanation that Christ is our substitute. This theory views the work of Christ in legal terms. Laws have been broken, punishments are deserved and carried out. Justice is done, but God also shows his mercy. As our creator, it is God's privilege to establish laws and standards for us. Since God is perfectly holy, he demands holiness from his creation (Leviticus 19:2). By falling into sin, and by continuing in sin, we have violated God's command. We have not only broken God's Law, we have committed a personal offense against him. By breaking any command, we have simultaneously shown contempt for the God who has made that command. Even if the sin harmed another person, all sin is against God (Psalm 51 :4). We need to fulfill God's Law perfectly. Since we have failed, we need to pay the appropriate penalty. Scripture teaches that the penalty for sin is death (Romans 6:23). This brings about a practical problem: the cost is too great for us to pay. Even if we paid the just penalty, we would be dead and still would have not kept the Law perfectly. We would be punished but will not have attained salvation. God is not satisfied with this situation. His is perfectly righteous and so cannot overlook the sin that has been committed. If he were to do so, he would not be just and holy. Instead, he would be arbitrary and capricious. This is not consistent with God's changeless nature (Malachi 3:6). At the same time, God is merciful and wants to forgive his creatures. How is God able to be just and merciful? He can be true to both of these attributes in Christ Jesus. The Son of God comes to stand in our place as a substitute. Christ Jesus earns our salvation by his obedience to the Father. He fulfills both of our needs before God. Since humans failed to keep God's Law perfectly without sin, the Savior does this for us. This is called his active obedience. He is born under the Law's demands (Galatians 4:4), lives a sinless life and fulfills all the commands of our righteous God. This obedience was expected of all humanity, but only Christ was able to do this. He lived the life that we were meant to live: a life of holiness and perfection. He does this as our substitute so that his obedience is credited to us. But our second need still remained: we owed a debt to God for sinning against him. Again, Christ is our substitute by taking the punishment that we deserved: the punishment of death. This is his passive obedience where he voluntarily took our fate upon himself. Isaiah prophesied this of the Messiah: But He was wounded for our transgressions; He was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. "All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all. (Isaiah 53:5-6) He did not deserve this suffering or death, but chose to pay the price of our sin. His life was of such great value that he has paid the penalty for all humanity. Notice that in this substitution the sin is not forgotten. God does not ignore or arbitrarily forget sin. The penalty is truly paid. God's justice has been satisfied. Moreover, it has been paid in God's way. Blood has been shed (Hebrews 9:22) and God's wrath has been covered (Romans 3:24; 1 John 2:2). He exchanged our sinfulness for his righteousness and we are reconciled with the Father. Evaluation of the A tonement as Substitution There is much to commend the substitutionary theory of the atonement. It is rooted in the biblical texts (though it has sometimes been inflated by some of its proponents). It keeps the righteousness of God intact. The seriousness of sin is evident. God takes it so seriously that Christ dies for it. Furthermore, it is centered on the work of God. Satan does not usurp God's place as he seems to do in some other explanations. This theory also is clearly linked with the crucifixion of Christ. The necessity of the sacrifice of Christ is clearly presented. Christ's priestly office is emphasized as he gives himself for our salvation. With all of this to commend it, there are some shortcomings of this explanation. While it stresses the crucifixion, it does not make much of the resurrection. To be sure, most of its proponents firmly believe in the resurrection of Jesus, but how does it relate to the atonement? It doesn't really have a place in this theory despite the biblical evidence (Romans 4:25). Some have also criticized this theory for being based as much on the feudal society that Anselm lived in as it is on Scripture. God appears as a feudal overlord who has been personally offended by rebellious serfs. (Different presentations of this explanation may do this to a greater degree than others.) Finally, we might notice that this theory reflects biblical themes. That is indeed its great strength. However, it has often been emphasized to such a degree that it obscures other biblical themes. As useful as this explanation is, it should not displace other biblical explanations.

27 224 Called to Believe. Teach. and COf fess The Atonement as Victory While the substitutionary theory of the atonement is the most common explanation used by Christians today, it is not the only explanation. that examines these biblical themes. An even older explanation views the atonement more in terms of Christ's victory over our enemies. Thi explanation was prevalent from the time of the early church until the time of Anselm. It is usually known as the Christus Victor theory (also known as the classic theory or dramatic theory of the atonement). The problem emphasized by the substitutionary theory is that we have offended God. The victory theory highlights a different problem. We are in bondage to sin, death, the devil and hell and cannot free ourselves. This is seen in verses like Galatians 3:22 which calls the world a prisoner to sin, or 2 Timothy 2:26 which speaks of our captivity to Satan. We desperately need to be freed from these captors, but lack the ability and power to free ourselves. We need a rescuer and champion to fight on our behalf. This need is addressed by Christ who comes as our champion. He battles all of our enemies and defeats them on our behalf. Having won the victory, he liberates us and gives us the rewards of his victory. This theme finds much scriptural support. The first messianic prophesy in Scripture said that the seed of a woman would crush the head of Satan, the serpent (Genesis 3:15). 1 Peter 3:18-20 shows Christ's victory over hell and all its powers. Christ has destroyed death (2 Timothy 1: 10) and the devil (Hebrews 2:14). Our enemies have been vanquished by the power of the Savior. These atonement themes are often emphasized in the Easter season, in hymns and in stories that illustrate the work of Christ. They are dramatic, moving, and triumphant. No wonder this is a popular explanation. If we grant that Scripture emphasizes these themes, we must ask how the victory is to be accomplished. Could God simply wage war against Satan? While this is theoretically possible, it is not a satisfying explanation. If this were the case, why did Christ become incarnate, suffer, die and rise again? There is no real need for the actual ministry of Christ. In order to solve this dilemma, this theory links the idea of a ransom to the victory of Christ. Ransoms are paid in order to have someone released from captivity, and ChrIst Jesus is called a ransom (Mark 10:45). We are the captives who are redeemed or ransomed and then granted freedom. The ransom is not a sum of money, but the lifeblood of Christ (I Peter 1: 18-19). This raises an additional question: to whom is the ransom paid? Is it paid to God? This does not make sense. God is not holding sinners captive and we do not need to be freed from his control. It is, furthermore, illogical for God to pay a ransom to himself. Why should he bother? If the ransom is The Wo rk o[christ 225 not paid to God, it must be paid to Satan. But this is not a satisfying answer either. Does Satan have any rights to this ransom'! If you apply this notion a little further, Satan becomes more autonomous, almost like another God. That is clearly unacceptable. How does Satan get these rights? These questions are never really resolved in this theory. Satan is simply described as holding sinners captive. Many centuries after this theory was first proposed, Martin Luther suggested an explanation. Satan does not really have rights, but he is acting as an accuser. Satan's accusations stick not because he has rights, but because he is pointing out a violation of God's Law. In essence, Luther combines part of the substitutionary theory with the victor theory to offer this explanation. One further problem remains for the victor theory. What happens after the captives are freed? Will they be truly free or will they be recaptured? In order for the ransom to be truly effective, it needs to be accompanied by the defeat of the captors. Some church fathers saw a solution in Job 41 which talks of God's ability (and mankind's inability) to catch the leviathan. This sea monster was seen by many as an image of Satan. How is our adversary to be defeated? God goes "fishing" to catch him. He offers the devil something that is appealing, but hidden within is Satan's undoing. The "bait" is Christ who comes in human flesh. This human seems to be weak and destructible so Satan grabs him. Satan believes that he has defeated Christ, only to discover that there was a hook in the bait - the divine nature. The victim was innocent and powerful. Satan exceeded his authority and his ability. Thinking that he was defeating Christ, he finds that Christ has destroyed him. The ransom brought victory after all With Satan's power destroyed, Christ delivers his people and shares his victory with them. Evaluation of the Atonement as Victory The Christus Victor theory has long been a popular explanation of Christ's work because it is largely based on biblical texts. While the substitutionary theory stressed texts that show legal aspects of the atonement, this theory stresses texts that show his victory. For this reason, this theory expresses a clearer need for the resurrection and descent into hell. Where these may be de-emphasized by the substitutionary theory, here they are an integral part of his victory. Furthermore, note that the work of Christ is directed not towards the Father but against Satan. Because this theory stresses victory, it emphasizes the kingly office of Christ and his power. This can be overdone so that it eclipses the priestly sacrifice of Christ, or it may be seen in concert with these themes. At the same time, there are some weaknesses in this explanation. It is diffi' lilt In pxnhin lhp :'lnn:'lrpnl ri o-hi, nf S:'lI:'ln in thi" thpnrv Thprp j" nn ",,1_

28 226 Called to Believe, Teach, and Confess isfying biblical explanation offered for this situation; it is simply assumed. Secondly, some struggle with God's apparent deceptiveness. He offers a ransom, but Christ is more than he first appears to be. Is this simply shrewd tactics, or is God a deceiver? Third, this theory struggles to explain the cross. If victory was the goal, was the cross necessary, or was it simply one option? Does the sacrifice of Christ connect with the Old Testament sacrifices, or i; their similarity just a coincidence? In the end, these questions remain unanswered. The A tonement as a Demonstration of God 50 Love The third major explanation of the atonement, often known as the moral influence theory, was first expressed by a French theologian named Peter Abelard ( ). Abelard was displeased by depictions of the atonement as substitution. He did not see a need for a payment to be made to God. If God really is God, he can simply forgive sin when he wants to. The death of Christ is not required as "payment." He was not satisfied with the Christus Victor theory either. We don't need to be ransomed from Satan. Satan has no rights before God. He cannot demand a ransom or anything else from God. Neither one of these theories really explained the atonement. Abelard thought that we faced a different problem. It is not that an angry God needs to be appeased or that Satan holds us in captivity. The problem is internal. We are ignorant of God and afraid of him. God wants to forgive, but we have alienated ourselves and will not listen to his gracious invitation. God loves us deeply, but we can't see his love. The solution to this problem is in Christ. He comes in order to demonstrate just how much God loves us. As Romans says, "God shows his love for us in that while we were still sinners, Christ died for us" (Romans 5:8). The voluntary death of Christ shows how deeply and profoundly he loves us. When we see that love, he breaks through our alienation and we love him in return. "We love because he first loved us" (1 John 4:1 9). Not only are we moved to love him, but our newfound love moves us to follow him and do things that please him. Abelard's explanation sees Christ's death as an example of God's love. Some have taken this theory and made it even less specific. Instead of Christ's death being an example of divine love, they may see all of Christ's work simply as an example to be followed. He has perfect dedication or obedience, so should we. How do we know what to do? Look at the life of Jesus and emulate it. While this is not the pattern that Abelard proposed, it is an outgrowth of his explanation. The Work of Christ 227 Evaluation of the Atonement as a Demonstration of God:s Love While it is true that Christ's death demonstrates the love of God, this explanation leaves much to be desired. This theory ignores any reality to God 's wrath over sin. Perhaps God is angry, perhaps not. He simply wants to forgive. This weakens the severity of the Law and thus our need for salvation. Furthermore, of all three explanations, this theory has the hardest time explaining the cross and resurrection. If God wanted to demonstrate love, he may have found many other ways to do it. True, the suffering of Christ is a powerful image, but surely there would have been other powerful means of communicating. In this theory there is no real need for the death of Jesus other than as an object lesson. This theory also has a dramatic impact on the means of salvation. It demonstrates God's love so that we can do something to be saved. This is not the free offer of salvation won by Christ but the opportunity to save yourself. The work that Christ does may demonstrate love, but it is not used as Gospel; it is turned into Law. Since Jesus loves you this much, you should now obey him. This is not the Gospel. Christ is not so much a savior as he is a teacher. He demonstrates love and then tells us what to do. This theory is built around a scriptural truth, but can negate other biblical teachings. Summary of Three Major Atonement Theories Atonement as Atonement as Atonement as substitution victory demonstration Major Anselm of Early church Abelard proponent Canterbury fathers of love Problem Sin offended God Humans captive Humans arc Humans need to to sin, death, ignorant of keep the Law devil God's love and pay debt Work of Christ takes our place ransoms us demonstrates keeps the law defeats our love by dying dies on the cross enemies Work directed God - making destroying Satan humans toward satisfaction Work Cross and Resurrection God's sovereign emphasized sacrifice love Office of Christ Priestly Royal Prophetic emphasized

29 228 Called to Believe, Teach, and Confess How Should We Understand the Atonement? These three theories have been the dominant explanations of the work of Christ throughout the history of the Christian church. All three begin with the Scriptures, selecting passages and concepts which express particular themes and attempting to present them with clarity and explanation. To the extent that they present biblical data, this is helpful. They.beiome less advantageous as they supplement the biblical data or speculate on the necessity for certain biblical teachings. Expressions of all three theories have, at times, presented human inference and conclusions as if they were the word of God. We need to be aware of the source of their claims. However, there are true elements in all three theories. Scripture does describe Christ as our substitute. His active and passive obedience are both accounted to us. He was sacrificed on the cross for us, and he does give us his place and his righteousness. The crucifixion of our Savior has restored the relationship with our Father that was broken by sin. At the same time, Christ is our champion who has conquered sin, death, Satan and hell for us. No power stands before him. By his death and resurrection, he has destroyed their power. He is victorious. That work does clearly demonstrate the love of God to us. It demonstrates that love not so that we can save ourselves, but so that we recognize the work of our Savior for us. The Scriptures describe the work of Christ in many ways. Indeed, these theories do not encompass everything that the word says about our Savior. It presents his work in many ways so that we will hear it, understand it better, and rejoice in what he has done for us. Some of these biblical motifs will seem more meaningful to one persol;: than another. Different Christians may have their own favorite passages. As we explain the work of Christ to other people, we will likely emphasize specific verses and explanations that we found helpful. This is appropriate - and it is how these atonement theories began. It is normal for us to focus on a few key themes. We should not, however, think that this focus represents the entire content of Scripture. The richness of God's word allows us to present the work of our Savior in several complementary ways. Recognizing this, the response of the Christian is not to choose one, but to trust the Savior that they reveal. Indeed, knowing the work of Christ, his people can know him more deeply through other biblical descriptions. Our Savior is also our Shepherd (John 10:11), our Light (John 1:9), our Mediator (1 Timothy 2:5), our Advocate (1 John 2:1), and many other things. Our Savior has blessed us beyond our comprehension. He serves us as our prophet, priest, and king. He dies and rises again to reconcile us with the Father, destroy our enemies, and bring us into his kingdom. He does not The Wo rk of Christ 229 come with demands and conditions, but freely offers his grace and mercy. This is what he has done for us and, when we see that, we know him. Active obedience Atonement Christ Christus Victor Kingdom of Glory Kingdom of Grace Kingdom of Power Melchizedek Messiah Moral influence theory For Review and Discussion Key Terms Office Passive obedience Priest Priestly Office Prophet Prophetic Office Royal Office Substitutionary Atonement Vicarious 1. Christ's threefold office of prophet, priest, and king is not just a theological arrangement. It describes his work in your life. How does an awareness of these offices affect your life in him? 2. The book of Hebrews spends considerable time discussing Christ's supremacy to all other prophets and priests. Look through this book to discover its presentation of our Savior's office. Why do you think that it spends so much time on these areas? 3. How do statements such as "Jesus will be king someday" tend to distort the biblical message. Is there a better way to express the biblical truth of the kingdom of glory without affecting his current kingship? 4. Reflect again on the theories of the atonement. What biblical narratives can you find that reflect the themes that they emphasize? What parallels do you see in Christian music or hymnody? 5. What are the strengths and weaknesses of each theory of the atonement discussed in this chapter? How might such theories be useful in teaching, preaching, or evangelization?

30 230 Called to Believe, Teach, and Confess For Further Reading The Small Catechism: The Creed, Second Article (p, 355). The Large Catechism II:25-33 The Creed, Second Article (pp ). The SmalcaldArticles II:l (pp ). Formula of Concord: Epitome IX "Concerning Christ's Descent into Hell" (pp ). Formula of Concord: Solid Declaration IX "Concerning Christ's Descent into Hell" (pp ). Aulen, Gustaf. Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement. New York: Macmillan, Baille, D. M. God was in Christ: An Essay on Incarnation and Atonement. New York: Scribner's, Chytraeus, David. On Sacrifice: A Reformation Treatise in Biblical Theology. Bynum, TX: Repristination Press, Gerhard, Johann. An Explanation of the History of the Suffering and Death of Our Lord Jesus Christ. Translated by Elmer Hohle. Bynum TX: Repristination Press, Hoffman, Oswald C. J. "Office, or Work of Christ." In The Abiding Word, vol 2, ed. Theodore Laetsch, St. Louis: Concordia Publishing House, Morris, Leon. The Apostolic Preaching of the Cross. Grand Rapids: Eerdmans, Sasse, Hermann. "Jesus Intercedes for His Church." In We Confess the Church. Translated by Norman Nagel, St. Louis: Concordia Publishing House, Scaer, David. Christology. Confessional Lutheran Dogmatics, vol IX. St. Louis: The Luther Academy, Justification Imagine that you are sitting in an airport terminal, waiting for a flight. A stranger sits down near you and notices that you are reading this book. "So you're a Christian? I'm not really religious myself, but I've always wondered what your religion is all about. Can you tell me what the difference is between Christianity and other religions?" It is an amazing opportunity to share your faith, but there is a catch: her flight boards in five minutes. You only have five minutes to tell her about Christianity. What will you say? Hopefully, you will introduce her to Jesus. You will describe what God has done for her in the death and resurrection of his Son. You will describe God's free gift of salvation which he gives to us - -a gift we cannot earn or deserve. You likely will not use deep theological vocabulary, but you will be presenting the doctrine of justification. This is the very essence of the Christian faith - the core doctrine on which all other teaching rests. Looking at this teaching, we will consider: 1. The Context of Justification - Gods rei>ponse to our sinfu l state The Definition of Justification - God declares us righteous fo r Christ s sake Essential Components of Justification - Details of th is central doctrine 4. Challenges to Justification - Human distortions of Gods gracious plan 5. The Comfort of Justification God's truth brings us peace and joy

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