TheCrucialQuestionsSeries

ByR.C.Sproul

WhoIsJesus?

CanITrusttheBible?

DoesPrayerChangeThings?

CanIKnowGod’sWill?

HowShouldILiveinThisWorld?

WhatDoesItMeantoBeBornAgain?

CanIBeSureI’mSaved?

WhatIsFaith?

WhatCanIDowithMyGuilt?

WhatIstheTrinity?

WhatIsBaptism?

CanIHaveJoyinMyLife?

WhoIstheHolySpirit?

DoesGodControlEverything?

HowCanIDevelopaChristianConscience?

WhatIstheLord’sSupper?

WhatIstheChurch?

WhatIsRepentance?

WhatIstheRelationshipbetweenChurchandState?

AreThesetheLastDays?

WhatIstheGreatCommission?

CanILoseMySalvation?

FreedigitaleditionsavailableatReformationTrust.com/FreeCQ

WhoIsJesus?

©1983,1999,2009,2010byR.C.Sproul

PreviouslypublishedasWhoIsJesus?(1983)andaspartofFollowingChrist(1991)byTyndaleHousePublishers,andasWhoIsJesus?byLigonierMinistries(1999).

PublishedbyReformationTrustPublishingadivisionofLigonierMinistries421LigonierCourt,Sanford,FL32771Ligonier.orgReformationTrust.com

PrintedinNorthMankato,MNCorporateGraphicsJune2014Firstedition,fifthprinting

Allrightsreserved.Nopartofthispublicationmaybereproduced,storedinaretrievalsystem,ortransmittedinanyformorbyanymeans—electronic,mechanical,photocopy,recording,orotherwise—withoutthepriorwrittenpermissionofthepublisher,ReformationTrustPublishing.Theonlyexceptionisbriefquotationsinpublishedreviews.

Coverdesign:GearboxStudiosInteriordesignandtypeset:KatherineLloyd,TheDESK

Unlessotherwisenoted,ScripturequotationsarefromTheHolyBible,EnglishStandardVersion®,copyright©2001byCrosswayBibles,apublishingministryofGoodNewsPublishers.Usedbypermission.Allrightsreserved.

ScripturequotationsmarkedNIVarefromTheHolyBible,NewInternationalVersion®.NIV®.Copyright©1973,1978,1984byInternationalBibleSociety.UsedbypermissionofZondervan.Allrightsreserved.

ScripturequotationsmarkedKJVarefromTheHolyBible,KingJamesVersion.

LibraryofCongressCataloging-in-PublicationData

Sproul,R.C.(RobertCharles),1939-WhoisJesus?/R.C.Sproul.p.cm.--(Thecrucialquestionsseries)Firstpublishedas:WhoIsJesus?1983.FollowingChrist.Wheaton,Ill.:TyndaleHousePublishers,1991.WhoIsJesus?LigonierMinistries,1999.ISBN978-1-56769-181-81.JesusChrist--Personandoffices.I.Sproul,R.C.(RobertCharles),1939-FollowingChrist.II.Title.BT203.S672009232--dc22

2009018825

CONTENTS

One–WilltheRealJesusPleaseStandUp?

Two–TheTitlesofJesus

Three–TheLifeofJesus

TherearevastnumbersofportraitsofJesusintheartgalleriesofthisworld.TheseimagesareoftensoconflictingthattheyofferlittlehelpinachievinganaccuratepictureofwhatChristlookedlikeduringtheperiodofHisincarnation.ThismultiplicityofimagesparallelsthewidespreadconfusionaboutJesus’identitythatexistsintheworldtoday.

WeneedChrist—therealChrist.AChristbornofemptyspeculationorcreatedtosqueezeintothephilosopher’spatternsimplywon’tdo.ArecycledChrist,aChristofcompromise,canredeemnoone.AChristwatereddown,strippedofpower,debasedofglory,reducedtoasymbol,ormadeimpotentbyscholarlysurgeryisnotChristbutAntichrist.

Theprefixanticanmean“against”or“insteadof.”Inlanguage,thereisadifference,butinlife,itisadistinctionwithoutadifference,becausetosupplanttherealJesuswithasubstituteistoworkagainstChrist.Tochangeordistort

therealChrististoopposeHimwithafalseChrist.

Nopersoninhistoryhasprovokedasmuchstudy,criticism,prejudice,ordevotionasJesusofNazareth.ThetitanicinfluenceofthismanmakesHimachieftargetofthearrowsofcriticismandaprimeobjectofrevisionaccordingtotheinterpreter’sprejudice.Thus,theportraitofthehistoricalJesushasbeenalteredtosuitthefanciesofthoseseekingtolineHimupontheirside,tomakeofHimanallyinahostofmilitantcauses,manyofwhicharemutuallyexclusive.Inthetheologian’slaboratory,Jesusistreatedlikeachameleon;Heisforcedtoadapttothebackdroppaintedbythetheologian.

RigorousacademicattemptshavebeenmadetogetbehindtheNewTestamentportraitofJesus,todiscoverthe“real”historicalJesus.Theseattemptstopenetratethewallofhistory,topeekbehindtheveiloftheso-calledprimitiveapostolicwitness,havetaughtusmuchabouttheprejudiceofthescholarsbuthaveaddedlittleornothingtoourunderstandingoftherealJesus.WhatthescholarsdiscoveredbehindtheveilwasaJesuscreatedintheirownimagesaccordingtotheirownprejudices.Thenineteenth-centuryliberalsfounda“liberal”Jesus;theexistentialistsfoundanexistentialhero;andtheMarxistsdiscoveredapoliticalrevolutionary.IdealistsfoundanidealisticJesusandpragmatistsdiscoveredapragmaticChrist.TosearchbehindorbeyondtheNewTestamentistogoonasnipehuntequippedwiththeflashlightsofprideandprejudice.

Thenthereisthescissors-and-pasteJesus.HeisfashionedbythosewhoseekwithintheBibleacoreorkerneloftraditionaboutChristthatisauthentic.Thethingstheyseeasunnecessaryextras,theaccretionsofmythandlegend,are

excisedbythescissorstoexposetherealJesus.Itseemssoscientific,butitisalldonewithmirrors.Themagician’sartleavesuswiththeportraitofRudolfBultmannorJohnA.T.Robinson,andagaintherealJesusisobscured.BypreservingamodicumofNewTestamentdata,wethinkwehaveavoidedsubjectivity.However,theresultisthesame—aJesusshapedbythebiasofthescholarwieldingthescissorsandgettinghishandsstickyfromthepaste.

Thestoryistoldofthevagrantwhoknockedatthefarmer’sdoorandpolitelyinquiredaboutemploymentasahandyman.Thefarmercautiouslyputthemantoworkonatrialbasistomeasurehisskill.Thefirsttaskwastosplitlogsforfirewood,whichthestrangerfinishedinrecordtime.Thenexttaskwastoplowthefields,whichhedidinjustafewhours.Thefarmerwaspleasantlyastonished;itseemedhehadstumbledonamodern-dayHercules.Thethirdtaskwaslesslaborious.Takingthehiredmantothebarn,thefarmerpointedtoalargepileofpotatoesandinstructedhimtosortthemintotwopiles:thosethatwereofprimequalityweretobeputinonereceptacleandthoseofinferiorgradeinanother.Thefarmerwascuriouswhenhismiracle-workinglaborerfailedtoreportinasrapidlyashehadwiththeothertasks.Afterseveralhours,thefarmerwenttothebarntoinvestigate.Noperceptiblechangewasevidentinthepileofpotatoes.Onereceptaclecontainedthreepotatoesandtheotherhadonlytwo.“What’swrong?”demandedthefarmer.“Whyareyoumovingsoslowly?”Alookofdefeatwaswrittenonthehiredman’sfaceashethrewuphishandsandreplied,“It’sthedecisionsinlifethataredifficult.”

Thescissors-and-pastemethodsuffersfromtheproblemofdetermininginadvancewhatisauthenticandwhatismyth

inthebiblicalportraitofJesus.WhatBultmanndiscardsintothebasketofhusks,anotherscholarputsintothebasketofkernels.WhatBultmanncallsprime,anotherdiscardsasinferior.

EvidenceIsCompelling

Theproblemissimple.Itliesnotwiththe“shoddy”reportingoftheNewTestamentauthorsorthe“sloppy”documentsofhistorywecalltheGospels.ItwasEmilBrunner,theSwisstheologian,whoblewthewhistleonnineteenth-centuryliberalism.Brunner’sverdictwasassimpleasitwasinflammatory.Theproblem,hesaid,isunbelief.

Brunnerwasnotspeakingaboutunbeliefbasedoninsufficientevidence.Towithholdbeliefbecausetheevidencedoesn’tsupporttheclaimsisanhonorableandwiseresponse.Likewise,tobelieveagainstpoorevidenceiscredulity,themarkofthefool,andbringsnohonortoGod.

However,theevidenceaboutJesusiscompelling,sowithholdingbeliefinHimistocommitanimmoralact.UnbeliefisjudgedbyJesusnotasanintellectualerrorbutasahostileactofprejudiceagainstGodHimself.ThissortofunbeliefisdestructivetothechurchandtothepeopleofGod.

HowcouldsuchblatantunbeliefnotonlyattacktheChristianchurchbutinseveralinstancescapturewholeseminariesandevenentiredenominations?Whydon’tpeoplewhorejecttheNewTestamentportraitofJesussimplyabandonChristianityaltogetherandleavethechurchtoless-educatedmortalswhoneedafancifulJesusasa

religiouscrutch?

Thenineteenthcenturybroughtanintellectualandmoralcrisistothechurch—theriseofliberaltheologythatflatlyrejectedthesupernaturalcoreoftheNewTestament.Thiscrisiseventuallypressedhardonverypracticalmatters.IftheleadersofachurchorthefacultyofaseminarywakeuponemorninganddiscovertheynolongerbelievewhattheBibleteachesorthechurchconfesses,whataretheiroptions?

Themostobviousoption(andthefirstexpectedofhonorablemen)isthattheywoulddeclaretheirunbeliefandpolitelyleavethechurch.Iftheycontrolthepowerstructuresofthechurch,however,theyhavepracticalquestionstoconsider.Byvocationandtraining,theirjobsaretiedtothechurch.Thechurchrepresentsamultibillion-dollarfinancialinvestment,anestablishedculturalinstitutionwithmillionsofactiveconstituentmembersandaproveneffectivevehicleforsocialreform.Thesefactorsmakedeclaringunbelieftotheworldandclosingthedoorstothechurcheslessattractive.ThecourseofleastresistanceistoredefineChristianity.

RedefiningChristianityisnoeasytask.Christianityhasbeengivendefinitionbytwoweightyfactors:(1)theexistenceofabodyofliteraturethatincludesprimarysourcesaboutthefounderandteacheroftheChristianfaith,JesusofNazareth;(2)theexistenceoftwomillenniaofchurchtradition,whichincludespointsofdisagreementaboutparticularissuesofdebateamongdenominations,butwhichrevealsaremarkableunityofconfessionabouttheessentialsofChristianity.ToredefineChristianityrequiresonetoneutralizetheauthorityoftheBibleandrelativizethe

authorityofthecreeds.Thestruggleofthechurchforthepast150yearshasbeenpreciselyatthesetwopoints.ItisnotbyaccidentthattheeyeofthestormofcontroversywithintheseminariesandthechurchinourdayhasfocusedonissuesconcerningtheBibleandthecreeds.Why?Notsimplybecauseofwordsonpaper,butbecauseofChrist.OnemustbanishtheChristoftheBibleandtheChristofthecreedsinordertoredefineChristianity.

Thechurchiscalled“thebodyofChrist.”Somerefertoitas“thecontinuingincarnation.”SurelythechurchexiststoembodyandcarryoutthemissionofChrist.Forthisreason,thechurchisinconceivablewithoutChrist.YetthechurchisnotChrist.ItisfoundedbyChrist,formedbyChrist,commissionedbyChrist,andendowedbyChrist.ItisruledbyChrist,sanctifiedbyChrist,andprotectedbyChrist.ButitisnotChrist.Thechurchcanpreachsalvationandnurturethesaved,butitcannotsave.Thechurchcanpreach,exhort,rebuke,andadmonishagainstsin,itcanproclaimtheforgivenessofsinanditcangivetheologicaldefinitiontosin,butthechurchcannotatoneforsin.

Cypriandeclared,“HecannothaveGodforhisFatherwhodoesnothavethechurchforhisMother.”Weneedthechurchasurgentlyasastarvingbabyneedshismother’smilk.Wecannotgroworbenourishedwithoutthechurch.PossessingChristanddespisingthechurchisanintolerablecontradiction.WecannothaveChristwithoutembracingthechurch.However,itispossibletohavethechurchwithouttrulyembracingChrist.Augustinedescribedthechurchasacorpuspermixtum,a“mixedbody”oftaresandwheat,ofunbelieversandbelieversexistingsidebyside.Thismeansunbeliefcangainentranceintothechurch.ButitnevercangainentranceintoChrist.

TheChristwebelieve,theChristwetrust,mustbetrueifwearetoberedeemed.AfalseChristorasubstituteChristcannotredeem.IfitisthoughtunlikelythatthebiblicalChristcanredeem,itisevenlesslikelythatthespeculativeChristofhumaninventioncanredeem.ApartfromtheBible,weknownothingofconsequenceconcerningtherealJesus.UltimatelyourfaithstandsorfallswiththebiblicalJesus.Layasidetheoriesofbiblicalinspirationifyoumust,doingsoatyourownperil,butevenapartfrominspirationtheNewTestamentrepresentstheprimarysources—theearliestdocumentsofthosewhoknewHim,therecordofthosewhostudiedunderHimandwereeyewitnessestoHisministry.Theyarethemostobjectivehistoricalsourceswehave.

MenWhoWrotewithanAgenda

Somedemuratthispoint,callingattentiontotheobviousfactthattheNewTestamentportraitofJesuscomestousfromthepensofbiasedmenwhohadanagenda.TheGospelsarenothistory,theysay,butredemptivehistory,withtheaccentoneffortstopersuadementofollowJesus.Well,certainlythewritershadanagenda,butitwasnotahiddenagenda.TheapostleJohnsaysforthrightly:“These[things]arewrittensothatyoumaybelievethatJesusistheChrist,theSonofGod,andthatbybelievingyoumayhavelifeinhisname”(John20:31).

Thefactthatthebiblicalwriterswerebelieversandwerezealoustopersuadeotherscountsfortheirveracity.Hadtheybeenunbelieverswhileexhortingotherstobelieve,theywouldhavebeenguiltyofduplicity.Ofcourse,mencanbemistakenaboutwhattheyproclaim,butthefactthatthey

believedtheirownmessage,evenuntodeath,shouldenhanceratherthanweakentheircredibility.

Theirswasindeedarecordofredemptivehistory.Itwasredemptivebecausetheywerenotwritingfromthestandpointofneutral,disinterestedhistorians.Itwashistorybecausetheyinsistedthattheirtestimonywastrue.

Atthispoint,apracticalquestionemergesfromthestreetwiseandthehard-nosedskeptic,whoseekstodiscreditthebiblicalChristbyexposingtheapostolicChristasafantasy.TheyarguethatiftheclosestassociatesofJesuswerebiased(inthattheywerebelievers),laboriousscholarshiptodiscoverthe“real”Jesusmakeslittlesense.IfallweknowaboutJesusislearnedthroughthewitnessoftheapostles—iftheyarethe“screen”throughwhichwemustgazetoseeHim—oureffortsseempointless.

TheansweristhatthehistoricalJesusdidnotliveinavacuum;HeisknownatleastinpartbythewayHetransformedthosearoundHim.

IwanttoknowtheJesuswhoradicalizedMatthew,whotransformedPeter,whoturnedSaulofTarsusupsidedownontheDamascusRoad.Ifthesefirsthandwitnessescan’tgetmetothe“real”Jesus,whocan?Ifnotthroughfriendsandlovedones,howcananyonebeknown?

Iftheapostlescan’tleadmetoJesus,myonlyoptionsaretoscalethefortressofheavenbysheermysticalsubjectivism,embracingtheoldestofallheresies,Gnosticism,ortopitchmytentwiththecampofskepticswhodismissJesusfromtherealmofsignificanttruthaltogether.GivemethebiblicalChristorgivemenothing.Doitquickly,please,asthe

optionsgivemenothingsavethefrustrationoffruitlesslaboriousresearch.

Jesussaid:“Forwhatdoesitprofitamantogainthewholeworldandforfeithissoul?Forwhatcanamangiveinreturnforhissoul?”(Mark8:36–37).Jesusputanenormouspricetagonthehumansoul.Forthat,Iamgrateful.Iliketothinkmysoulhasworth,andIwouldhatetosquanderitonanemptyChrist,aChristofsubjectivespeculation.However,thisiswhatwearedoingwhenweembraceanythinglessthanarealChrist.Weareplayingwithhumansouls—theverysoulsChristpouredoutHislifetoredeem.

GainingaTruePictureofJesus

TherearedifferentmethodswecouldusetoarriveatourpictureofJesus.Wecouldexaminetheclassicalcreedsofthechurch,gainingvaluableinsightaboutthecollectivewisdomoftheages.WecouldrestrictourstudytocontemporarytheologyinanattempttostudyJesusinlightofourownculture.Orwecouldtryourluckatourowncreativityandproduceyetanotherspeculativeview.

MychoiceistolookatJesusasHeispresentedtousintheNewTestament.EvenifonerejectstherevelatorycharacteroftheBibleoritsdivineinspiration,hemustfaceoneunassailablefact:virtuallyallweknowaboutJesusisrecordedintheScriptures.TheNewTestamentwritersaretheprimarysourcesofourknowledgeofJesus.Ifthesesourcesareignoredorrejected,weareleftwithspeculationandspeculationalone.

WeechothecryofErasmus,“Adfontes!”(“Tothesources!”),aswefocusattentionontheNewTestament.No

matterwhatadvantageswemayhavefromtwothousandyearsoftheologicalreflection,thoseyearsremoveusfromthevirginalresponseofthecontemporariesofJesuswhoknewHim,whowalkedwithHim,whoobservedHiminaction,andwhointerpretedHimfromtheperspectiveoftheOldTestamentScriptures.Thebiblicalwritersthemselvesaretheprimarysources,anditistheirportraitofJesusthatmusttakepriorityinanyseriousstudyofthisperson.OutsideoftheNewTestamentwriters,therearenomorethanthreeparagraphsofliteraturewritteninthefirstcenturyaboutthepersonandworkofJesus.

Whenwegobacktothebiblicalsources,werecognizethatanyattempttounderstandJesusmusttakeintoaccountthedangersimposedbyourownminds.ThoughtheNewTestamentisnotaproductofthetwenty-firstcentury,thoseofuswhoreadittodayare.EachofushashadsomeexposuretotheideaofJesussincewewerechildren,iffromnoothersourcethanfromthesimpledisplaysthatwesawinChristmascrèchesduringtheholidayseason.ThoughwemaynothaveanexhaustiveknowledgeofthebiblicalJesus,wearenotignorantofHimeither.EveryliterateAmericanhassomeinformationaboutJesusandsomeopinionaboutHim.Ouropinionsmayormaynotbeinharmonywiththebiblicalportrait,yetwebringthoseassumptionstothetextandsometimescreateanattitudeofprejudicethatmakesitdifficultforustohearwhatJesus’contemporariesweresaying.

WealsomustbeawarethatJesusisnomerefigureofhistoricalinterestwhomwecanstudydispassionately.WeareawareoftheclaimsthatJesusistheSonofGod,theSavioroftheworld.WerealizethatwemustmakeadecisionaboutHimfororagainst.Wearealsoawarethat

manybelievesuchadecisiondeterminesone’seternaldestiny.WesensethatsomuchisatstakeinourunderstandingofJesusthatwemustapproachthequestionnotwithindifferencebutwiththeunderstandingofwhoJesusis.Itisaquestionofultimatesignificancetoeachoneofus.WhetherornotJesusbringstomylifeanabsoluteclaimissomethingIcannotintelligentlyignore.

TheNewTestamentwritersgiveusaneyewitnessaccountofJesusofNazareth.LukebeginshisGospelwiththefollowingwords:

Inasmuchasmanyhaveundertakentocompileanarrativeofthethingsthathavebeenaccomplishedamongus,justasthosewhofromthebeginningwereeyewitnessesandministersofthewordhavedeliveredthemtous,itseemedgoodtomealso,havingfollowedallthingscloselyforsometimepast,towriteanorderlyaccountforyou,mostexcellentTheophilus,thatyoumayhavecertaintyconcerningthethingsyouhavebeentaught.(Luke1:1–4)

Peteraddsthefollowingstatement:

ForwedidnotfollowcleverlydevisedmythswhenwemadeknowntoyouthepowerandcomingofourLordJesusChrist,butwewereeyewitnessesofhismajesty.(2Peter1:16)

Thebiblicalrecordsclaimtobefirsthandaccountsgiventousbymenwhowereself-consciouslyandopenlycommitted

tofollowingJesus.LetuslookbrieflyatthetestimonyofthosewhoknewHim,lovedHim,andgavetheirlivesforHim.

Afewyearsago,adistinguishedprofessorofNewTestamentwasinvitedtoaddressanacademicconvocationatalargeseminary.Aconvocationinauniversityorseminaryusuallyisattendedwithpompandcircumstance:Thefacultymembersareadornedinfullacademicregaliaastheymarchinprocessiontothefrontoftheauditorium,andtheguestspeakerisexpectedtobringanaddressofweighty,scholarlymaterial.Thus,onthisoccasion,whentheNewTestamentprofessorenteredthehall,therewasahushofexpectancyasstudentsandfacultywaitedwitheageranticipationforhisremarks.BeinganexpertinthefieldofChristology,thelecturerwasexpectedtopresentanaddressrevealinghismostrecentresearchinthefield.

However,hestoodatthelecternandbegantorecitealitanyofthetitlesofJesusdrawnfromtheScriptures.Thelitanywentonforseveralminutesasthefullimpactofthetitles,givenwithoutcommentary,wasfeltbytheaudience.Theprofessorstoodandsimplysaidwithpausesinbetween:“Christ…Lord…Rabbi…SonofMan…SonofGod…

SonofDavid…LionofJudah…theRoseofSharon…theBrightandMorningStar…theAlphaandOmega…theLogos…theAdvocate…thePrinceofPeace…theonlybegottenoftheFather…theLambwithoutblemish.…”OnandonitwentasthemanrecitedallofthetitlesthatthebiblicalwritershadconferredonJesus.

ThesetitlesrevealsomethingofHisidentityandgiveusahintastothemeaningofHisactions.ItiscustomaryintheologytodistinguishbetweenthepersonofChristandtheworkofChrist.Thedistinctionisanimportantone,butitmustneverinvolveaseparation.JesusisknowninpartbywhatHedid.Ontheotherhand,thesignificanceofwhatHedidisstronglyconditionedbywhoHeis.Thoughwemaydistinguishbetweenpersonandwork,wemustneverisolatetheonefromtheother.WhenwelookatthetitlesconferredonJesusintheNewTestament,weseeaninterplaybetweenpersonandwork.

SpacedoesnotpermitanexaminationofallthetitlesascribedtoJesusbiblically,butletusexaminebrieflythosethataregenerallyconsideredHischieftitles.

TheChristortheMessiah

ThetitleChristissooftenusedinconjunctionwiththenameofJesusthatithasvirtuallybecomeHisname.OnedoesnotnormallyrefertoJesusas“JesusbarJoseph”orevenas“JesusofNazareth.”Rather,Hisfullnameisconsideredtobe“JesusChrist.”BecausethetermChristisperceivedtobeaname,thefullsignificanceofitmaybelost.Actually,JesusisanamebutChristisatitle.ItisusedmoreoftenthananyothertitleforJesusintheNewTestament.

ChristcomesfromtheGreekwordchristos,whichmeans“anointed.”ItcorrespondstotheHebrewwordtranslated“messiah.”WhenJesusiscalled“Christ,”Heisbeingcalled“theMessiah.”IfweweretotranslatethenameandthetitledirectlyintoEnglish,wewouldsay“JesusMessiah.”Withthistitle,wearemakingaconfessionoffaiththatJesusisthelong-awaitedanointedoneofIsrael,theSaviorwhowouldredeemHispeople.

IntheOldTestament,theconceptoftheMessiahgrewoveraperiodofmanyyearsasGodunfoldedthecharacterandroleoftheMessiahprogressively.Thetermmessiahinitiallymeant“oneanointedofGodforaspecifictask.”AnyonewhowasanointedtoperformaworkforGod,suchasaprophet,apriest,oraking,couldbecalled“messiah”inthebroadsense.Slowly,throughthepropheticutterancesoftheOldTestament,aconceptwasdevelopedoftheMessiah,onewhowouldbeuniquelyanointedofGodtofulfilladivinetask.WhentheNewTestamentwritersascribedthefulfillmentofthosepropheciestoJesus,theymadeastatementoftremendousimportance.TheyweresayingthatJesuswastheone“whowastocome.”HefulfilledallthepromisesofGodthatconvergeinthepersonoftheMessiah.

IntheOldTestament,theconceptoftheMessiahisnotasimpleone,buthasmanynuances.Therearedifferentstrandsofmessianicexpectancywoventhroughthetapestryoftheseancientbooks.Atfirstglance,someoftheseappearcontradictory.OneofthemainstrandsofmessianicexpectancyistheideaofakinglikeDavidwhowouldrestorethemonarchyofIsrael.ThereisatriumphantnoteintheexpectationofaMessiahwhowouldreignoverIsraelandputallenemiesunderHisfeet.Thiswasthemost

popularvarietyofmessianicexpectancyatthetimeJesusappearedonthescene.IsraelhadsufferedsinceitsconquestbytheRomansandwasbristlingundertheoppressionofthisalienyoke.AvastnumberofpeoplewereyearningforthefulfillmentofthepropheciesofthecomingMessiahwhowouldoverthrowtheRomangovernmentandrestoreindependencetoIsrael.

AnotheraspectoftheconceptoftheMessiahwasthatoftheSufferingServantofIsrael,theonewhowouldbearthesinsofthepeople.ThisnotionisfoundmostclearlyintheServantSongsoftheprophetIsaiah,withIsaiah53beingthechieftextthattheNewTestamentwritersusedtounderstandtheignominyofJesus’death.Thefigureofadespisedandrejectedservantstandsinstarkcontrastwiththeconceptofaroyalking.

Athirdstrandofmessianicexpectancyisfoundintheso-calledapocalypticliteratureoftheOldTestament,thehighlysymbolicwritingsofmensuchasDanielandEzekiel.HereintheMessiah,orSonofMan,isseenasaheavenlybeingwhodescendstoearthinordertojudgetheworld.Itisdifficulttoconceivehowonemancouldbebothaheavenlybeingandanearthlyking,acosmicjudgeandahumiliatedservant,atthesametime.YetthesearethethreemajorvarietiesofmessianicexpectancythatwereverymuchaliveatthetimeofJesus’entrancetotheworld.Inthefollowingsections,Iwanttolookmorecloselyatthesestrandsofexpectancy.

TheSonofDavid

TheOldTestamentreignofKingDavidwasthegoldenageofIsrael.Davidexcelledasamilitaryheroandasa

monarch.Hismilitaryexploitsextendedthefrontiersofthenation,andIsraelemergedasamajorworldpowerandenjoyedgreatmilitarystrengthandprosperityduringhisreign.ButthegoldenagebegantotarnishunderSolomon’sbuildingprogramandturnedtorustwhenthenationsplitunderJeroboamandRehoboam.Thememoriesofthegreatdayslivedon,however,inthehistoryofthepeople.NostalgiareachedapeakundertheoppressionoftheRomanEmpireasthepeopleofthelandlookedtoGodforanewDavidwhowouldrestoretheformerglorytoIsrael.

TheexpectationsurroundingthehopeofapoliticalMessiahwasnotbornsimplyfromnostalgia,buthaditsrootsinOldTestamentpropheciesthatgavesubstancetosuchadream.ThePsalmsdeclaredthatonelikeDavidwouldbeanointedaskingbyGodHimself.Psalm132:11says:“TheLordsworetoDavidasureoathfromwhichhewillnotturnback:‘OneofthesonsofyourbodyIwillsetonyourthrone.’”Psalm89declares:“Iwillestablishhisoffspringforeverandhisthroneasthedaysoftheheavens.Iwillnotviolatemycovenant,oralterthewordthatwentforthfrommylips.OnceforallIhaveswornbymyholiness;IwillnotlietoDavid.Hisoffspringshallendureforever,histhroneaslongasthesunbeforeme”(vv.29,34–36).

NotonlyinthePsalmsbutalsointheProphetswereadofthefuturehopesforonelikeDavid.Amos,forexample,proclaimed,“InthatdayIwillraiseuptheboothofDavidthatisfallen”(9:11).

ThesenationalhopeswentthroughperiodsoffervoranddormancyinIsrael,oftendependingonthedegreeofpoliticalfreedomthenationenjoyed.Intimesofcrisisandoppression,theflamesofhopeandexpectancywere

rekindledintheheartsofthepeopleastheyyearnedfortherestorationofDavid’sfallenbooth.

WiththeadventofJesus,thenotionofthefulfillmentoftheseedofDavid’sroyalMessiahwassparkedafresh.ItwasnotdeemedacoincidencebytheNewTestamentauthorsthatJesuscamefromthetribeofJudah,whichhadbeenpromisedtheroyalscepterbyGod.ItwasfromthetribeofJudah,thetribeofDavid,thatOnewastocomewhowouldbringthenewkingdomtoIsrael.TheNewTestamentwritersclearlysawthefulfillmentoftheOldTestamenthopeofaroyalMessiahinthepersonofJesus.ThisisseeninthecentralplaceofimportancethattheascensionofJesusisgivenintheNewTestament.JesusisregardedastheSonofDavidwhoannouncesandinauguratesthekingdomofGod.

ThereweretimesinJesus’ministrywhenHehadtofleefromthemultitudeswhosoughttomakeHimkingbecausetheirviewsofkingshipweresonarrow.Theirswasakingdomthatwouldbeinauguratedwithoutthepriceofdeathandsuffering.Thecrowdshadlittletimeforakingwhowastosuffer.Jesushadtowithdrawfromthecrowdsrepeatedly,andHecautionedHisdisciplesaboutdeclaringopenlythatHewastheMessiah.AtnopointdidHedenythatHewastheChrist.WhenHisdisciplesboldlyproclaimedtheirconfidenceinHismessiahship,JesusacceptedthedesignationwithHisblessing.

ThepoignantmomentofmessianicunveilingtookplaceatCaesareaPhilippi,whenJesusaskedHisdisciples:“WhodothecrowdssaythatIam?”(Luke9:18).ThedisciplestoldJesusthescuttlebuttofthemobs:“SomesayJohntheBaptist;otherssayElijah,andothersJeremiahoroneofthe

prophets.”FinallyJesusputthequestiontoHisinnercoreofdisciples:“ButwhodoyousaythatIam?”Peterrepliedwithfervency,“YouaretheChrist,theSonofthelivingGod”(Matt.16:14–16).Jesus’responsetoPeter’sconfessionispivotaltotheNewTestamentunderstandingoftheidentityofChrist.Jesusreplied:“Blessedareyou,SimonBar-Jonah!Forfleshandbloodhasnotrevealedthistoyou,butmyFatherwhoisinheaven”(v.17).JesuspronouncedHisbenedictionontheonetowhomGodhadrevealedHistrueidentity.HeacknowledgedthatPeter’srecognitionofHisidentitywascorrect.Ithadnotbeengleanedfromanexaminationofexternalmanifestations;rather,PeterhadrecognizedJesusbecausethescaleshadbeenremovedfromhiseyesbytherevelationfromGodtheFather.

Onanotheroccasion,JohntheBaptistgreetedJesusas“theLambofGod,whotakesawaythesinoftheworld!”(John1:29).ButwhenJohnwasarrestedandcastintoprison,hisfaithbegantofalterandhesentmessengerstoJesusaskingapointedquestion:“Areyoutheonewhoistocome,orshallwelookforanother?”Jesusrespondedtothemessengersbysaying,“GoandtellJohnwhatyouhaveseenandheard:theblindreceivetheirsight,thelamewalk,lepersarecleansed,andthedeafhear,andthedeadareraisedup,thepoorhavegoodnewspreachedtothem”(Luke7:20–22).Thesewordswerenotidlychosen.JesuswascallingattentiontotheprophecyofIsaiah61,thetextthatHehadreadthedayHeenteredthesynagogueinNazareth:“TheSpiritoftheLordisuponme,becauseHehasanointedmetoproclaimgoodnewstothepoor.Hehassentmetoproclaimlibertytothecaptivesandrecoveringofsighttotheblind,tosetatlibertythosewhoareoppressed,toproclaimtheyearoftheLord’sfavor”(Luke4:18–19).AfterHefinishedreadingthescroll,

Jesussaid,“Todaythisscripturehasbeenfulfilledinyourhearing”(v.21).Essentially,Jesus’replytothemessageofJohnwasthis:“TellJohntoreadagainthepropheciesofIsaiah,andhewillknowtheanswertohisquestion.”

TheSufferingServantofIsrael

ThefigureoftheServantoftheLordor“theSufferingServant”spokenofbytheprophetIsaiahisnormativetotheNewTestamentunderstandingofJesus.DebatesrageastotheidentityoftheauthorofIsaiahandtheidentityoftheServantintheauthor’smind.SomearguethattheServantreferredtoIsraelcorporately,whileothersapplytheroletoCyrus,andsometoIsaiahhimself.Thisdebatewillsurelycontinue,butthefactthattheNewTestamentauthorsfoundtheultimatefulfillmentofthisfigureinJesusisbeyonddispute.

ItisalsoclearthatJesusthoughtofHisownministryintermsofIsaiah’sprophecy,aswehaveseenfromHisstatementinthesynagogueandfromHisreplytoJohntheBaptist’sinquiry.

ItisnotbyaccidentthatIsaiahisthemostfrequentlyquotedprophetintheNewTestament.PropheciesfromIsaiahquotedintheNewTestamentarenotlimitedtoJesus’suffering,butrefertoJesus’entireministry.ItwasthedeathofChrist,however,thatrivetedtheattentionoftheNewTestamentauthorstotheServantpropheciesofIsaiah.Let’slookatIsaiah53:

Whohasbelievedwhathehasheardfromus?

AndtowhomhasthearmoftheLordbeen

revealed?

Forhegrewupbeforehimlikeayoungplant,

andlikearootoutofdryground;

hehadnoformormajestythatweshouldlookathim,

andnobeautythatweshoulddesirehim.

Hewasdespisedandrejectedbymen;

amanofsorrows,andacquaintedwithgrief;

andasonefromwhommenhidetheirfaces

hewasdespised,andweesteemedhimnot.

Surelyhehasborneourgriefs

andcarriedoursorrows;

yetweesteemedhimstricken,

smittenbyGod,andafflicted.

Buthewaswoundedforourtransgressions;

hewascrushedforouriniquities;

uponhimwasthechastisementthatbroughtuspeace,

andwithhisstripeswearehealed.

Allwelikesheephavegoneastray;

wehaveturned—everyone—tohisownway;

andtheLordhaslaidonhim

theiniquityofusall.

Hewasoppressed,andhewasafflicted,

yetheopenednothismouth;

likealambthatisledtotheslaughter,

andlikeasheepthatbeforeitsshearersissilent,

soheopenednothismouth.

Byoppressionandjudgmenthewastakenaway;

andasforhisgeneration,whoconsidered

thathewascutoffoutofthelandoftheliving,

strickenforthetransgressionofmypeople?

Andtheymadehisgravewiththewicked

andwitharichmaninhisdeath,

althoughhehaddonenoviolence,

andtherewasnodeceitinhismouth.

YetitwasthewilloftheLordtocrushhim;

hehasputhimtogrief;

whenhissoulmakesanofferingforguilt,

heshallseehisoffspring;heshallprolonghisdays;

thewilloftheLordshallprosperinhishand.

Outoftheanguishofhissoulheshallseeandbesatisfied;

byhisknowledgeshalltherighteousone,myservant,

makemanytobeaccountedrighteous,

andheshallbeartheiriniquities.

ThereforeIwilldividehimaportionwiththemany,

andheshalldividethespoilwiththestrong,

becausehepouredouthissoultodeath

andwasnumberedwiththetransgressors;

yetheborethesinofmany,

andmakesintercessionforthetransgressors.

RepeatedstudyofIsaiah53augmentsratherthandiminishes

ourastonishmentatitscontent.ItreadslikeaneyewitnessaccountofthepassionofJesus.Heretheprinciplesofcorporatesolidarityandimputationofsinareclearlydemonstrated.ThescandalofJesusisfoundinthecentralityofHissufferingasthewayofredemption.TheMessiahcomesnotonlyasKing,butasaServantwhoreceivesthechastisementfortheiniquityofthepeople.Inthis,theonediesforthemany.AnyinterpretationofthelifeandworkofJesusthatfailstotakethisaspectseriouslydoesradicalviolencetothetextoftheNewTestament.

ThattheconceptsoftheroyalKingofIsraelandtheSufferingServantofIsraelweremergedinonemanisseendramaticallyintheheavenlyvisionthatunfoldedbeforetheapostleJohnontheIsleofPatmos.Inonepartofthevision,Johnwasgivenaglimpsebehindtheveilofheaven.Heheardthecryoftheangel,“Whoisworthytoopenthescrollandbreakitsseals?”(Rev.5:2).Johnreportswithsubduedemotionthatnoonewasfoundworthyofthetask.Hisdisappointmentgavewaytogrief:“Ibegantoweeploudlybecausenoonewasfoundworthytoopenthescrollortolookintoit”(5:4).Atthatpoint,anelderconsoledhim,saying,“Weepnomore;behold,theLionofthetribeofJudah,theRootofDavid,hasconquered,sothathecanopenthescrollanditssevenseals”(5:5).Anabruptandmarkedchangeinthemoodofthenarrativefollows,asasenseofexcitedexpectancyreplacestheatmosphereofdespair.JohnawaitstheappearanceofthetriumphalLion.TheironyiscompletedwhenJohnseesnottheLionbutaslainLambstandinginthemidstoftheelders.HerecordsthattheLambtookthescrollfromtherighthandofHimwhowasseatedonthethrone,andthousandsofangelssang,“WorthyistheLambwhowasslain,toreceive…honorandgloryandblessing!”(5:12).HeretheLionandtheLambareoneand

thesameperson.TheServantreignsasKing.

TheSonofMan

AttheCouncilofChalcedoninthefifthcentury,theChristianchurchsoughttofindaformulathatwouldcallattentionbothtothefullhumanityofJesusandtoHisfulldeity.ThewordsthechurchsettledoninA.D.451were“verehomo,vereDeus.”TheformulameantthatJesuswastrulymanandtrulyGod,callingattentiontoHistwonatures.

IntheNewTestament,wefindthatJesusiscalledboththeSonofManandtheSonofGod.Thesetwotitlesappearinginthiswayofferastrongtemptationtoassumethat“SonofGod”refersexclusivelytoJesus’deityand“SonofMan”refersexclusivelytoHishumanity.However,approachingthesetitlesinthiswaywouldleadusintoveryseriouserror.

WiththetitleSonofMan,westumbleonsomethingstrangeandfascinating.Thisisthethird-most-frequently-usedtitleforJesusintheNewTestament.Itoccurseighty-fourtimes,eighty-oneoftheminthefourGospels.Inalmosteverycaseinwhichwefindthetitle,itisusedbyJesustodescribeHimself.Thus,thoughitisonlythirdinorderoffrequencyofthetitlesthatdescribeJesusintheNewTestament,itisnumberonewithrespecttoJesus’self-designation.ItwasobviouslyHisfavoritetitleforHimself.ThisisevidenceoftheintegrityofthebiblicalwritersinpreservingatitleforJesusthattheythemselveschosesoinfrequently.TheymusthavebeentemptedtoputtheirownfavoritetitlesinJesus’mouth.ItiscommonplaceinourdaytoarguethatthebiblicalportraitofJesusismerelythecreationoftheearlychurch,ratherthananaccuratereflectionofthehistoric

Jesus.Ifthiswerethecase,itwouldbeextremelyunlikelythattheearlychurchwouldputintoJesus’mouthatitletheyalmostneverusedthemselvestodescribeHim.

WhydidJesususethetitleSonofMan?Someassumethatitwasbecauseofhumility—thatHeshunnedmoreexaltedtitlesandselectedthisoneasahumblemeansofidentifyingwithlowlyhumanity.Certainlythereisanelementofthatidentificationinit,butthistitlealsoappearsintheOldTestament,anditsfunctionthereisanythingbutahumbleone.ReferencestothefigureoftheSonofManarefoundinDaniel,Ezekiel,andsomeextrabiblicalwritingsofrabbinicJudaism.Thoughscholarsdisagree,thehistoricconsensusisthatJesusadoptedthemeaningofthetermSonofManasitisfoundinDaniel’svisionarywork.

InthebookofDaniel,theSonofManappearsinavisionofheaven.Heispresentedbeforethethroneofthe“AncientofDays”andisgiven“dominionandgloryandakingdom,thatallpeoples,nations,andlanguagesshouldservehim;hisdominionisaneverlastingdominion,whichshallnotpassaway,andhiskingdomonethatshallnotbedestroyed”(Dan.7:14).HeretheSonofManisaheavenlybeing,atranscendentfigurewhowilldescendtotheearthtoexercisetheroleofsupremejudge.

ThetestimonyintheNewTestamenttothepreexistenceofJesusisinseparablylinkedtotheSonofManmotif.HeistheonewhoissentfromtheFather.ThethemeofthedescentofChrististhebasisforHisascension.“Noonehasascendedintoheavenexcepthewhodescendedfromheaven,theSonofMan”(John3:13).

ItisnotenoughtodeclarethattheNewTestamentwriters

confessedJesuswasaheavenlybeing.Jesuswasnotjustanyheavenlybeing—angelsareheavenlybeings,buttheyarenotlikeJesus.Hewasdescribedinlanguagerestrictedtodeityalone.

ItisinterestingtocomparethegraphicdescriptionofDaniel’svisionoftheAncientofDayswithJohn’sdescriptionoftheSonofManinthebookofRevelation.HereisDaniel’sdescriptionoftheAncientofDays:

“AsIlooked,

throneswereplaced,

andtheAncientofDaystookhisseat;

hisclothingwaswhiteassnow,

andthehairofhisheadlikepurewool;

histhronewasfieryflames;

itswheelswereburningfire.

Astreamoffireissued

andcameoutfrombeforehim;

athousandthousandsservedhim,

andtenthousandtimestenthousandstoodbeforehim;

thecourtsatinjudgment,

andthebookswereopened.”(Dan.7:9–10)

Bycomparison,hereisJohn’sdescriptionoftheexaltedSonofMan:

ThenIturnedtoseethevoicethatwasspeakingtome,andonturningIsawsevengoldenlampstands,andinthemidstofthelampstandsonelikeasonofman,clothedwithalongrobeandwithagoldensasharoundhischest.Thehairsofhisheadwerewhite,likewhitewool,likesnow.Hiseyeswerelikeaflameoffire,hisfeetwerelikeburnishedbronze,refinedinafurnace,andhisvoicewasliketheroarofmanywaters.Inhisrighthandheheldsevenstars,fromhismouthcameasharptwo-edgedsword,andhisfacewaslikethesunshininginfullstrength.…ThenIlooked,andIheardaroundthethroneandthelivingcreaturesandtheeldersthevoiceofmanyangels,numberingmyriadsofmyriadsandthousandsofthousands,sayingwithaloudvoice,“WorthyistheLambwhowasslain,toreceivepowerandwealthandwisdomandmightandhonorandgloryandblessing!”(Rev.1:12–16;5:11–12)

ThattheSonofManwasafigureofsplendorandpowercannotbemissed.HisdeityisseennotonlyintheOldTestamentportrait,butinJesus’understandingaswell.JesuslinkedtheSonofManwithcreationbysaying,“TheSonofManislordevenoftheSabbath”(Mark2:28).ToclaimlordshipovertheSabbathistoclaimitovercreation.TheSabbathwasnotmerelyapieceofSinaiticlegislation

butacreationordinancegivenbytheLordofCreation.Jesusalsosaid,“ThatyoumayknowthattheSonofManhasauthorityonearthtoforgivesins…”(Luke5:24).Here,Jesusclaimedanauthoritythat,totheJew,wasaprerogativeofGodalone.TheJewsdidnotmisstheinferenceoftheseclaims.TheysoughttokillJesuspreciselybecauseHisclaimstodeitycamethroughloudandclear.TheSonofMancamefromheaventojudgetheworld.Hewouldseparatethesheepfromthegoats;Hewouldcomeincloudsofgloryattheendoftheage.

TheSonofManwhocomesfromheaven,however,isnotonewhoisexclusivelydeity,butonewhoentersintoourhumanitythroughincarnation.ItisprobablethatPaul’sconceptofJesusasthesecondAdamwasanelaborationoftheSonofManmotif.

Inadditiontothetitlesthatcamefromthesethreestrandsofexpectancy—SonofDavid,SufferingServant,SonofMan—theNewTestamentusesanumberofothertitlesforJesus.Letusnowlookmorecloselyatsomeofthese.

JesusasLord

WehaveseenthatChrististhemost-often-usedtitleforJesusintheNewTestament.Thesecond-most-frequentdesignationforHimisLord.SoimportantisthistitletothebiblicalunderstandingofJesusthatitbecameanintegralpartoftheearliestChristiancreed,thesimplestatement,“JesusisLord.”LordisthemostexaltedtitleconferredonJesus.

SometimesitisdifficultforpeopleintheUnitedStatestograspthefullsignificanceofthetitleLord.AnEnglishman

ofmyacquaintancecametothiscountryinthe1960sandspenthisfirstweekinPhiladelphiavisitinghistoriclandmarkssuchasIndependenceHallandtheLibertyBellinordertofamiliarizehimselfwithAmericanculture.HealsovisitedseveralantiquestoresthatspecializedinColonialandRevolutionarymemorabilia.Inonesuchshop,hesawseveralpostersandsignboardsthatcontainedslogansoftheRevolutionsuchas“NoTaxationWithoutRepresentation”and“Don’tTreadonMe.”Onesignboardparticularlyattractedhisattention.Inboldletters,thesignproclaimed:“WESERVENOSOVEREIGNHERE.”Ashemusedonthissign,hewonderedhowpeoplesteepedinsuchanantimonarchicalculturecouldcometogripswiththenotionofthekingdomofGodandthesovereigntythatbelongstotheLord.TheconceptoflordshipinvestedinoneindividualisrepugnanttotheAmericantradition,yettheNewTestamentboldlymakesthisclaimforJesus,assertingthatabsolutesovereignauthorityandimperialpowerarevestedinHim.

TheNewTestamentsynonymforlordistheGreekwordkurios.Thatwordwasusedinseveralwaysintheancientworld.Initsmostcommonusage,itfunctionedasapolitewordforsir.JustasourEnglishwordsircanbeusedinanordinarysenseandinaspecialsense,soitwaswithkurios.InEngland,menwhoareknightedaregiventhetitlesir,andinthatinstancethewordmovesfromthecommonusetotheformal.

AseconduseofkuriosintheGreekculturewasasatitlegiventomenofthearistocraticclasswhowereslaveowners.ThistitlewasusedfigurativelyforJesusthroughouttheNewTestament,whereHeiscalled“Master”byHisdisciples.Paulfrequentlyintroducedhisepistlesbysaying,

“Paul,aslaveofJesusChrist.”Thewordheusedisdoulos.Therecouldnotbeaslave(doulos)withoutalord(kurios).Pauldeclared,“Youarenotyourown,foryouwereboughtwithaprice”(1Cor.6:19–20).HerethebelieverisseenasapossessionofJesus.JesusownsHispeople.Heisnotadespotortyrant,aswemightexpectinanearthlyslave/mastersituation.TheironyofNewTestamentlordshipisthatonlyinslaverytoChristcanamandiscoverauthenticfreedom.TheironyispushedfurtherbytheNewTestamentteachingthatitisthroughaslave/masterrelationshiptoJesusthatapersonisliberatedfrombondageinthisworld.ThistwistinteachingisfoundparticularlyinthewritingsoftheapostlePaul.

Thethirdandmostimportantmeaningofkurioswastheimperialusage.Herethetitlewasgiventoonewhohadabsolutesovereigntyoveragroupofpeople.Itisausagethatwasusuallyunderstoodpolitically.

PerhapsthemoststrikingaspectofthetitleLordwasitsrelationshiptotheOldTestament.TheGreektranslationoftheOldTestamentusedthewordkuriostotranslatetheHebrewwordadonai,atitleusedforGod.ThesacrednameofGod,Yahweh,wasunspoken,oftenreplacedintheliturgyofIsraelwithanotherword.WhenasubstitutewasusedfortheineffablenameofGod,theusualselectionwasadonai,atitlethatcalledattentiontoGod’sabsoluteruleovertheearth.

InmanyversionsoftheBible,bothYahwehandadonaiaretranslatedbytheEnglishwordLord,thoughadistinctionbetweenthemisfoundinthemethodofprinting.WhenYahwehistranslated,thewordisusuallyprintedwithalargecapitalletterfollowedbysmallcapitals:“Lord.”When

adonaiistheHebrewword,itisprinted“Lord.”Psalm8,forexample,begins:“OLord,ourLord,howmajesticisyournameinalltheearth!”TheHebrewwouldbe:“OYahweh,ouradonai,howmajestic.…”Here,YahwehfunctionsasthenameofGodandadonaiisusedasatitle.

OneOldTestamentpassagethatisquotedfrequentlyintheNewTestamentisPsalm110.Herewefindsomethingstrangeindeed.Psalm110reads,“TheLordsaystomyLord:‘Sitatmyrighthand!’”YahwehspeakstoAdonai,whoisseenasDavid’sLordandisseatedatGod’srighthand.IntheNewTestament,JesusistheonewhoiselevatedtotherighthandofGodandreceivesthetitleLord.Thisisthetitlethatis“aboveeveryname”andisconferredonJesusatHisascension.Jesus,beingseatedattherighthandofGod,iselevatedtotheseatofcosmicauthoritywhereallauthorityinheavenandearthisgivenintoHishands,andHereceivesthetitleAdonaithatformerlyhadbeenrestrictedtoGodtheFather.Theexaltednatureofthetitlecanbeseennotonlyfromthiscontext,butalsofromusageinitssuperlativeform.WhenJesusiscalled“Lordoflords,”thereisnodoubtwhatismeant.

ThetitleLordissocentraltothelifeoftheNewTestamentChristiancommunitythattheEnglishwordchurchderivesfromit.TheGreekwordforchurchisekklesia,whichisbroughtoverintoEnglishinthewordecclesiastical.TheEnglishwordchurchissimilarinsoundandformtootherlanguages’wordforchurch:kirkinScotland,kerkinHolland,andkircheinGermanyallderivefromthesameroot.ThatsourceistheGreekwordkuriache,whichmeans“thosewhobelongtothekurios.”Thus,churchinitsliteraloriginmeans“thepeoplewhobelongtotheLord.”

OnepuzzlingnoteintheNewTestamentisthisstatement,“Noonecansay‘JesusisLord’exceptintheHolySpirit”(1Cor.12:3).SomehavepointedtothisasacontradictionbecauseJesussaysonotheroccasionsthatpeopledoinfactprofessthatHeisLordwithoutmeaningit.JesusconcludestheSermonontheMountwiththesomberwarning,“Onthatdaymanywillsaytome,‘Lord,Lord.’…AndthenIwilldeclaretothem,‘Ineverknewyou;departfromme’”(Matt.7:22–23).SinceitisevidentthatpeoplecanhonorChristwiththeirlipswhiletheirheartsarefarfromHim,sothattheycanspeakthewords“JesusisLord,”whatdoestheBiblemeanwhenitsays,“Noonecansay‘JesusisLord’exceptintheHolySpirit”?

Therearetwowaysinwhichwecananswerthisquestion.Thefirstwouldbebyassertingwhatistacitlyunderstoodinthetextbutleftunspoken.Thatis,noonecansaythatJesusisLordandmeanitexceptintheHolySpirit.Thatwouldbesoundtheology,andwehaveliterarylicensetofillintheunstatedqualifier.However,theremaybesomethingmoreconcreteinviewhere.Atthetimethetextwaswritten,ChristianswereconsideredenemiesoftheestablishedorderofRomeandguiltyoftreasonfortheirrefusaltosubscribetothecultofemperorworship.Thetestforloyaltytotheempirewasthepublicrecitationofthewords“Kaiserkurios”(“Caesarislord”).Christiansrefusedtorecitethisoath,evenwhenitcostthemtheirlives.Whentheywerecalledontoutterit,theywouldsubstitute“IesoushoKurios”(“JesusisLord”).Christianswerewillingtopaytheirtaxes,togivehonortoCaesarwherehonorwasdue,torendertoCaesarthosethingsthatwereCaesar’s.However,theexaltedtitleLordbelongedtoJesusalone,andChristianspaidwiththeirlivestomaintainthatassertion.Thestatementinthebiblicaltext,“Noonecansay‘JesusisLord’exceptin

theHolySpirit,”mayhavereferredtothefactthatinthosedayspeoplehesitatedtomakesuchaboldstatementpubliclyunlesstheywerepreparedtotaketheconsequences.

TheSonofGod

TheNewTestamentrecountsfewinstanceswhenGodwasheardspeakingfromheaven.WhenHedid,itwasnormallytoannouncesomethingstartling.GodwaszealoustoannouncethatJesusChristwasHisSon.AtJesus’baptism,theheavensopenedandGod’svoicewasheard,saying,“ThisismybelovedSon,withwhomIamwellpleased”(Matt.3:17).Elsewhere,theFatherdeclaredfromheaven,“ThisismybelovedSon;listentohim”(Mark9:7).Thus,thetitleconferredfromonhightoJesusisSonofGod.

Thistitlehasengenderedagreatdealofcontroversyinthehistoryofthechurch,particularlyinthefourthcentury,whentheArianmovement,takingitscuefromitsleader,Arius,deniedtheTrinitybyarguingthatJesuswasacreatedbeing.ReferencestoJesusas“thefirstbornofallcreation”(Col.1:15)and“theonlybegottenoftheFather”(John1:14,KJV)ledAriustoarguethatJesushadabeginningintimeandwasthusacreature.InArias’mind,ifJesuswasbegotten,itcouldonlymeanthatHewasnoteternal,andifHewasnoteternal,thenHewasacreature.Thus,toascribedeitytoJesuswastobeguiltyofblasphemy,becauseitinvolvedtheidolatrousworshipofacreatedbeing.ThesamecontroversyexiststodaybetweenChristianbelieversandtheMormonsandJehovah’sWitnesses,bothofwhomacknowledgealoftyviewofJesusoverangelsandothercreaturesbutdenyHisfulldeity.

Thiscontroversyprecipitatedinthegreatecumenical

CouncilofNicea.TheNiceneCreedprovidesaninterestinganswertothechargesofArianism.TheanswerisfoundinthestrangestatementthatJesusis“begotten,notmade.”TotheGreek,suchastatementwasacontradictioninterms.Innormalterms,begottenimpliesabeginning,butwhenappliedtoJesus,thereisauniquenesstothewayinwhichHeisbegottenthatseparatesHimfromallothercreatures.Jesusiscalledthemonogenes,the“onlybegotten”oftheFather.ThereisasenseinwhichJesusandJesusaloneisbegottenoftheFather.ThisiswhatthechurchwasgettingatwhenitspokeofJesusbeingeternallybegotten—thatHewasbegotten,notmade.

ThisuniquenessisfoundnotonlyinJesus’eternalcharacter,butalsointhefactthatJesus’sonshipcarrieswithitadescriptionofintimacywiththeFather.TheprimarysignificanceofsonshipintheNewTestamentisinitsfigurativereferencetoobedience.Thus,tobeasonofGodbiblicallyistobeonewhoisinauniquerelationshipofobediencetothewillofGod.Likewise,themotifofthefirstbornhasmoretodowithpreeminencethanwithbiology.ThetermbegottenisaGreekwordfilledwithJewishcontent.Niceawasnotflirtingwithirrationality,butwasbeingfaithfultoScripturebyusingthestrange-soundingformula“begotten,notmade.”

TheLogos

ThetitleLogosisrarelyusedintheNewTestamentforJesus.WefinditprominentlyintheprologuetotheGospelofJohn,whereweread,“InthebeginningwastheWord[Logos],andtheWordwaswithGod,andtheWordwasGod.”Inspiteofitsinfrequentuse,thistitlebecamethe

focalpointofthetheologicaldevelopmentoftheChristianchurch’sunderstandingofJesusinthefirstthreeorfourcenturiesofchurchhistory.ItwasthedominantconceptbywhichthetheologiansofthechurchconsideredtheirdoctrineofJesus.ThegreatmindsofAlexandria,ofAntioch,ofEastandWest,pouredthemselvesintoanexhaustivestudyofthemeaningofthistitle.Thereweresignificantreasonsforthat.Thetitlelendsitself,perhapsmorethananyother,todeepphilosophicalandtheologicalspeculation.Thatispreciselybecausethewordlogoswasalreadyaloadedterm,pregnantwithmeaningagainstthebackgroundofGreekphilosophy.

Asinthecasewithothertitleswehaveconsidered,thereisacommonmeaningandamoretechnicalmeaningtologos.Thecommonmeaningforthewordissimply“word,thought,orconcept.”EnglishtranslationsoftheNewTestamentnormallytranslatelogosas“word.”However,fromtheprologueofJohnweseethatlogoshadanexaltedmeaningaswell.ThewordlogicinEnglishderivesfromlogos,asdoesthesuffix–ology,whichoftenisattachedtowordsdesignatingacademicdisciplinesandsciences.Forinstance,theologyis“theoslogos,”awordorconceptofGod.Biologyis“bioslogos,”awordorconceptoflife.

OneChristianphilosopher,GordonH.Clark,hassuggestedthattheearlyversesofJohn’sGospelcouldbefittinglytranslatedasfollows:“Inthebeginningwaslogic,andlogicwaswithGodandGodwaslogic…andthelogicbecameflesh.”SuchatranslationmayraisethehacklesofChristiansbecauseitseemstorepresentacrassformofrationalism,reducingtheeternalChristtoamererationalprinciple.However,thatisnotwhatDr.Clarkhadinmindhere.HewassimplysayingthatinGodHimselfthereisacoherence,

unity,consistency,andsymmetrybywhichallthingsinthisworldholdtogetherunderHisrule.GodexpressesthisprincipleofcoherencythatcomesfromwithinHisownbeingbyHisWord,whichisitselfcoherent,consistent,andsymmetrical.ChristisidentifiedwiththeeternalLogoswithinGodHimself,whichbringsorderandharmonytothecreatedworld.

ThisprincipleofcoherencyformsthelinkbetweenJohn’sChristianizedviewoftheLogosandtheconceptthatwasfoundinancientGreekphilosophy.TheancientGreekswerepreoccupiedwithfindingtheultimatemeaningoftheuniverseandthestufffromwhicheverythingwasmade.Theyperceivedthevastdiversityofcreatedthingsandsoughtsomepointofunitythatwouldmakesenseofitall.AsinthecaseofGreekart,thethinkersofthedayabhorredchaosandconfusion.Theywantedtounderstandlifeinaunifiedway.Thus,inmanytheoriesofphilosophythatcamebeforethewritingoftheNewTestament,theGreekwordlogosfunctionedasanimportantconcept.WethinkforexampleofHeraclitus,anearlyGreekphilosopher,whoisstillreveredbymanyasthepatronsaintofmodernexistentialism.Heraclitushadatheorythateverythingwasinastateofchangeandthatallthingswerecomposedultimatelyofsomeformoffire.However,Heraclitusrequiredsomeexplanationfortheoriginandrootofthings,andhelocatedthatinanabstracttheoryofalogos.

WefindthesameconceptinStoicphilosophyandevenearlierinpre-Socraticphilosophy.InearlyGreekthought,therewasnoconceptofatranscendentpersonalGodwhocreatedtheworldinorderandharmonybyHiswisdomandsovereignty.Atbest,therewasspeculationaboutanabstractprinciplethatorderedrealityandkeptitfrombecominga

blurofconfusion.Thisabstractprincipletheycalleda“nous”(whichmeans“mind”)orthe“logos,”animpersonal,philosophicalprinciple.Theconceptoflogoswasneverconsideredasapersonalbeingwhowouldbecomeinvolvedwiththethingsofthisworld;theideafunctionedmerelyasanabstractionnecessarytoaccountfortheorderevidentintheuniverse.

TheStoicswhomPauldebatedatMarsHillhadanotionthatallthingswerecomposedofanultimateseminalfire,whichtheycalledtheLogosSpermatikos.Thisreferredtotheseminalword,thewordthatcontainsprocreativepower,thewordthatbegetslifeandorderandharmony.Wehaveallheardtheexpression,“Everypersonhasasparkofdivinityinhim.”ThisnotiondidnotoriginatefromChristianitybutfromtheStoics.TheStoicsbelievedthateveryindividualobjecthadapieceofthedivineseminalfireinit,butagain,thelogosintheStoicconceptremainedimpersonalandabstract.

BythetimetheGospelswerewritten,thenotionoflogoswasaloadedphilosophicalcategory.TheapostleJohndroppedatheologicalbombshellonthephilosophicalplaygroundofhisdaybylookingatJesusandtalkingaboutHimnotasanimpersonalconceptbutastheincarnationoftheeternalLogos.HedidnotusetheterminthesamewaythattheGreeksdid,buthebaptizeditandfilleditwithaJewish-Christianmeaning.ForJohn,theLogoswasintenselypersonalandradicallydifferentfromthatwhichwasfoundinGreekspeculativephilosophy.TheLogoswasaperson,notaprinciple.

ThesecondscandaltotheGreekmindwasthattheLogosshouldbecomeincarnate.FortheancientGreek,nothing

wasmoreofastumblingblockthantheideaofincarnation.BecausetheGreekshadadualisticviewofspiritandmatter,itwasunthinkablethatGod,ifHereallyexisted,shouldevertakeonHimselfhumanflesh.Thisworldofmaterialthingswasviewedasbeingintrinsicallyimperfect,andfortheLogostoclotheHimselfinthegarbofamaterialworldwouldbeabhorrenttoanyonesteepedinclassicalGreekphilosophy.TheapostleJohn,undertheinspirationoftheHolySpirit,lookedatthepersonal,historicalChristandsawinHimthemanifestationoftheeternalpersonbywhosetranscendentpowerallthingsholdtogether.Thisconcept,perhapsmorethananyother,gaveclearattentiontothedeityofChristinHistotalcosmicsignificance.HeistheLogosthatcreatedtheheavenandtheearth.Heisthetranscendentpowerbehindtheuniverse.Heistheultimaterealityofallthings.

JohnsaidtheLogosisnotonlywithGod,HeisGod.ThereisnomoredirectstatementormoreclearaffirmationofthedeityofChristtobefoundanywhereinScripturethaninthefirstverseofJohn’sGospel.TheGreekliterallyreads,“GodwastheWord”(usuallytranslatedinEnglishas“TheWordwasGod”).ModernJehovah’sWitnessesandMormonshavetriedtoobviatethispassagebycleverdistortions.Someoftheirtranslationschangethetextandsimplysay,“TheWordwaslikeGod.”TheGreekshadawordfor“like”thatisfoundnowhereinthistextofJohn.Thesimplestructure,“GodwastheWord,”canmeanonlyanidentificationbetweenJesusanddeity.AnotherwaytheMormonsandJehovah’sWitnessesseektogetaroundthispassageisbyarguingthatthedefinitearticleisnotpresentinthetext.TheyassertthatsincetheBibledoesnotsaytheWordwastheGod,itsimplysaystheWordwasGod,andthatthisdoesnotcarrywithittheweightofanaffirmationofdeity.

Thus,wewouldbeleftwiththestatementthattheWordwas“agod.”IfthatwaswhatJohnwastryingtocommunicate,theproblemsthatthissolutionraisesaregreaterthanthoseitsolves.ItleavesuswithJohnaffirmingacrasskindofpolytheism.Inthecontextofbiblicalliterature,itisclearthatthereisbutoneGod.TheBibleismonotheisticfromthebeginningtotheend.Theabsenceorpresenceofthedefinitearticlehasnotheologicalsignificancewhatsoeverinthistext.

ThereissomedifficultywiththetextinthattheWordissaidtobebothwithGodandtobeGod.HerewefindthattheWordisbothdistinguishedfromGodandidentifiedwithGod.ItisbecauseoftextssuchasthisthatthechurchfounditnecessarytoformulateitsdoctrineofGodintermsoftheTrinity.WemustseeasenseinwhichChrististhesameasGodtheFatherandyetbeabletodistinguishHimfromtheFather.TheideaofdistinguishingandyetidentifyingisnotsomethingthatisanintrusionontheNewTestamenttextbutadistinctionthattextssuchasJohn1demand.TheFatherandtheSonareonebeing,yetdistinguishedintermsofpersonalityaswellasbytheworkandministrytheyperform.

InthefirstchapterofJohn,theideaoftheLogosbeing“with”Godissignificant.TheGreeklanguagehasthreewordsthatcanbetranslatedbytheEnglishwordwith.Thefirstissun,whichisrenderedinEnglishastheprefixsyn.Wefinditinwordssuchassynchronize,syncretism,synagogue,andsoon.Asynagogue,forexample,isaplacewherepeoplecometogetherwithotherpeople.To“bewith”inthesenseofsunistobepresentinagroup,tobegatheredwithotherpeople.Thisreferstoacollectionofpeople.

ThesecondwordthatcanbetranslatedbytheEnglishwordwithismeta,whichmeans“tobealongside.”Whenwethinkofpeoplebeingalongsideeachotherwethinkofthemstandingsidebyside.IfIweretowalkdownthestreetsidebysidewithaperson,Iwouldbewithhiminthesenseofmeta.

TheGreeklanguagehasathirdwordthatcanbetranslated“with,”anditispros.Thisisfoundlessfrequentlythantheothers,butitisintherootwordforanotherGreekword,prosepone,whichmeans“face.”Thiskindof“withness”isthemostintimateofalltypes.JohnissayingherethattheLogosexistedwithGod,prosGod,thatis,facetofaceinarelationshipofeternalintimacy.ThiswasthekindofrelationshiptheOldTestamentHebrewyearnedtohavewithhisGod.TheLogosenjoysthiskindofintimate,face-to-facerelationshipwiththeFatherfromalleternity.TheFatherandSonareoneintheirrelationshipaswellasintheirbeing.

InJohn’sprologue(1:1–14),theconceptoftheLogoscomestoaclimaxasweread,“AndtheWordbecamefleshanddweltamongus…wehaveseenhisglory,gloryasoftheonlySonfromtheFather.”Thewordtranslated“dwelt”hereliterallymeansto“pitchhistentamongus.”EvenasGoddweltwiththepeopleofIsraelintheOldTestamentbymeansofatabernacle,sotheNewTestamenttabernacleistheincarnateWord,theLogoswhoembodiesthetruthofGodHimself.HeisthemindofGodmadeflesh,comingtodwellwithusinfleshandblood.WhenHemakesHisappearance,itisamanifestationofglory.AsJohntellsus,“Inhimwaslife,andthelifewasthelightofmen”(1:4).

JesusasSavior

ThereareothertitlesofnoteascribedtoJesus.HeistheRabbi,thesecondAdam,theMediator.ButnotitlecapturesHisworkmorecompletelythanSavior.Thebelieversoftheearlychurchborewitnesstothiswhentheyusedthesignofthefishastheircrypticsignalofidentification.TheacrosticformedbythelettersoftheGreekwordfor“fish”standsfor“JesusChrist,SonofGod,Savior.”

GodHimselfnamedJesusasaninfant.Jesusmeans“theLordsaves”or“theonethroughwhomtheLordsaves.”Thus,Jesus’ownnamecarrieswithinittheideaofsavior.Histitles—Logos,Messiah,SonofMan—allindicateJesus’qualificationstobetheSaviorofmen.Healonehasthecredentialstoofferatonement,totriumphoverdeath,toreconcilepeopletoGod.

HereiswheretherelevanceofJesuscrashesintoourlives,bringingcrisis.Hereiswherewestepoverthelineofdetachedscholarlyinvestigationandintotherealmofpersonalvulnerability.Weargueendlesslyovermattersofreligionandphilosophy,aboutethicsandpolitics,buteachpersonmustultimatelyfacethepersonalissuesquarely:“WhatdoIdoaboutmysin?”

ThatIsinandthatyousinisdebatedbynonesavethemostdishonestofmen.Wesin.Weviolateeachother.WeassaulttheholinessofGod.Whathopedowehaveinsuchdreadfulturmoil?WecandenyoursinoreventheexistenceofGod.Wecanexclaimthatwearenotaccountableforourlives.WecaninventaGodwhoforgiveseverybodywithoutrequiringrepentance.Allsuchavenuesareestablishedindelusion.ThereisbutonewhoqualifiesasSavior.Healonehastheabilitytosolveourmostabysmaldilemma.Healonehasthepoweroflifeanddeath.

ThetitlesofJesustelluswhoHeis.Containedinthem,however,isathesaurusofinsightsintowhatHedid.HispersonandHisworkmeetinthedramaoflife.WemovenowtoaconsiderationofthechronologyofHiscareer,highlightingthoseepisodesinwhichpersonandworkmergedinthedivine/humanplanofredemption.

TherecordsofJesus’lifeandministrycausecontroversyfromtheverystart.TheextraordinarynarrativeofthecircumstancessurroundingHisconceptionandbirthprovokeshowlsofprotestfromthecriticsofsupernaturalism.Theymustbegintheirworkofdemythologizingearly,wieldingscissorsonthefirstpageoftheNewTestament.FollowingMatthew’stableofgenealogy,thefirstparagraphofthefirstGospelreadsasfollows:“NowthebirthofJesusChristtookplaceinthisway.WhenhismotherMaryhadbeenbetrothedtoJoseph,beforetheycametogethershewasfoundtobewithchildfromtheHolySpirit”(Matt.1:18).

ThoughtheNewTestamentisrepletewithmiraclessurroundingthepersonofJesus,noneseemsmoreoffensivetomodernmanthanthevirginbirth.Ifanylawofscienceisestablishedasimmutableandunbreakable,itisthathumanreproductionisnotpossiblewithouttheconjoiningofthemaleseedandthefemaleegg.Wemayhavedevelopedsophisticatedmethodsofartificialinseminationand“test-

tube”intrauterineimplantations,butinsomemannerthereproductionprocessrequiresthecontributionofbothgendersoftheracetosucceed.

Thus,thebirthofJesusviolatestheinviolable;itmutatestheimmutable;itbreakstheunbreakable.Itisallegedtobeanactthatispureandsimplecontranaturam.BeforeweevenreadoftheactivitiesofJesus’life,wearethrustheadfirstagainstthisclaim.Manyskepticsclosethedooronfurtherinvestigationafterreadingthefirstpageoftherecord.Thestorysoundstoomuchlikemagic,toomuchlikethesortofmythandlegendthattendstogrowuparoundtheportraitsoffamouspeople.

Theargumentsagainstthevirginbirtharemany.TheyrangefromthechargeofborrowingmythicalbaggagefromtheGreek-speakingworld,withparallelsevidentinpaganmythology(Ovid’sMetamorphosisiscitedas“ExhibitA”),tothescientificdisclaimerthatthevirginbirthrepresentsanempiricallyunverifiableuniqueeventthatdeniesallprobabilityquotients.SomehaveofferedadesperateexegeticalargumenttryingtoshowthattheNewTestamentdoesn’tteachtheideaofvirginbirth.Thiswecalltheexegesisofdespair.

Therealproblemisthatofmiracle.Itdoesn’tstopwiththebirthofJesusbutfollowsHimthroughHislife,ministry,death,resurrection,andascension.ThelifeofJesuscarriestheauraofmiraclewhereveritisdescribedintheprimarysources.A“de-miraclized”JesusisnotthebiblicalJesus,buttheinventionofthosewhocannotabidethebiblicalproclamation.SuchaJesusistheJesusofunbelief,themostmythicalJesusofall,conjureduptofitthepreconceivedmoldsofunbelief.

BehindtheproblemofmiraclearecertainassumptionsabouttherealityofGodtheCreator.Matthew’sinfancynarrativeraisesquestionsnotonlyaboutparthenogenesisbutaboutgenesisitself.Creationistheuniqueeventtobeatalluniqueevents.It’snotsoamazingthataGodwhohasthepowertobringtheuniverseintobeingfromnothing(exnihilo)—withoutpreexistentmattertoworkwith,withoutmeans,butbythesheeromnipotentpowerofHisvoice—canalsoproducethebirthofababybysupernaturallyfertilizingamaterialegginawoman’swomb.Whatdefieslogicisthatahostoftheologiansgranttheformerbutdenythelatter.Theyallowthesupernaturalbirthofthewholebutdenythepossibilityofthepart.Wehavetoaskthepainfulquestion:DotheyreallybelieveinGodinthefirstplace,orisespousedbeliefintheCreatormerelyasocietalconvention,aveiltoamorefundamentalunbelief?

TheIroncladLawofCausality

Perhapsthemostironcladlawofnatureisthelawofcausality.Effectsrequirecauses.Iftheuniverseisaneffect,inwholeorinpart,thenitrequiresacausethatissufficienttotheeffect.Thecausemaybegreaterthanitseffect,butitcertainlycannotbelesser.Modernsciencehasnotrepealedthelawofcausality,thoughsomeinjudiciousthinkershavesoughttodosowhenprejudicerequiresit.Theotheroptiontocausalityisthatsomethingcomesfromnothing—nocauseisasserted:nomaterialcause,noefficientcause,nosufficientcause,noformalcause,nofinalcause.Suchatheoryisnotsciencebutmagic.No,itcannotevenbemagic;magicrequiresamagician.Thelawthatsomethingcannotcomefromnothing(exnihilonihilfit)remainsunassailable.

DoesnotChristianityassertauniversethatcomesfromnothing?Dowenotassertanexnihilocreation?Indeedwedo.However,that“nothing”hasreferencetotheabsenceofamaterialcause.Thereisasufficientcausefortheuniverse.Thereisanefficientcausefortheuniverse.ThereisaGodwhohaswithinHimselfthepowertocreate.GodhasthepowerofbeingwithinHimself.Suchanassertionisnotgratuitous,norisitthemeredogmaticassertionofreligion.Itisadictateofscienceandreason.Ifsomethingis,thensomethingintrinsicallyhasthepowerofbeing.Somewhere,somehow,somethingmusthavethepowerofbeing.Ifnot,weareleftwithonlytwooptions:(1)beingcomesfromnothingor(2)nothingis(acontradiction).Theseoptionswouldbemoremiraculousthanmiraclesifsuchwerepossible.

Someseektoescapethedilemmabypointingtotheuniverseitselfortosomeundiscoveredpartofitastheeternalsourceofbeing.Theytrytoexplainthepresentworldbysayingthatasupernaturalortranscendentbeingisnotrequiredtoaccountforthepresenceofbeing.Toargueinthismanneristoslipintoaseriousconfusionoflanguage.Theuniversedailyexhibitseffects.Naturechanges.Theverymeaningofsupernatureortranscendencereferstoquestionsofbeing.AbeingissaidtobetranscendentnotbecauseitisspatiallyorgeographicallylocatedonthefarsideofMarsbutbecauseithasaspecialpowerofbeing—ahigherorderofbeing—definedpreciselyasthatwhichhasthepowerofbeingwithinitself.Whereverorwhateveritisisbesidethepoint.Iknowitdoesnotresideinme.Iamnotit.Myveryexistencedependsonit—withoutitIpassintonothing.IknowIamaneffectandsowasmymotherandhermotherbeforeher.Ifweretracetheprobleminfinitely,wecompoundtheprobleminfinitely.Modernmanstrainsoutthegnatandswallows

thecamelwhenhethinkshecanhaveanexistingworldwithoutaself-existingGod.

Thequestionofthevirginbirthisnotsomuchaphilosophicalquestionasitisahistoricalone.IfonewhomwecallGodhasthepowerofbeing—sovereignefficientandsufficientcausalpower—thenwecannotrationallyobjecttothevirginbirthonthegroundsthatitcouldn’thappen.

Therealissueisnotcouldithappenbutdidithappen.Itbecomesthenaquestionofhistoryanddrivesusonceagaintothehistoricalsources.Thosesourcesmustbeacceptedorrejectedonthebasisoftheircredibility,acredibilitythatmaynotbepredeterminedbyphilosophicalprejudice.Thepurposeofthischapterisnotprimarilytoassesstheveracityofthesehistoricalsources—thatrequiresaseparatework—buttorehearsetheircontentthatwemayexaminetheonlyhistoricalportraitofJesuswehave.

TheBirthofJesus

Matthewbeginswithasoberandbolddeclaration:“NowthebirthofJesusChristtookplaceinthisway”(Matt.1:18,emphasisadded).Matthewpurportstotellusnotonlywhathappenedbuthowithappened.

MatthewfocusessharplyontheextraordinarycharacterofJesus’birth,capturingtheagonyofJoseph’sconsternation.Josephwasasimpleman,notprivytothesophisticatedtechnologyofourday.Heknewnothingofinvitrofertilizationandwasunfamiliarwithdebatesaboutparthenogenesis.Hedidnotunderstandthesimplerulesofbiologythatarecommonknowledgetotoday’stenth-gradestudent.Helivedinaprescientificageinaprescientific

community.Still,Josephdidnothavetobeaskilledbiologisttoknowthatbabiesdon’tcomefromthestork.Wemustrememberthatvirginbirthswereasrareinthefirstcenturyastheyareinthetwenty-first.

Josephwasvulnerableinextremis.HehadcommittedhislifetoMary,trustingherpurityinasocietywhereadulterywasscandalous.Hisbetrothedcametohimwithacrushingrevelation:“Joseph,Iampregnant.”MarythenproceededtoexplainherconditionbytellingJosephthatshehadbeenvisitedbyanangelwhodeclaredthatshewouldbewithchildbytheHolySpirit.Josephrespondedbytenderlyconsidering“todivorceherquietly.”ThereisnoevidenceofacrimonyorfuriousragebyJoseph.Hechosenottohaveherstoned,butbeganthinkingofwaystoprotectMaryfromtheconsequencesofherdelusions.

ItisclearfromthebiblicaltextthatJosephwasthefirsthard-coreskepticofthevirginbirth—untilanangelvisitedhimandmadehimaconverttothe“delusion.”Nothingelsewoulddo.Whatmanwouldbelievesuchastorywithlessthanmiraculousevidencetoattestit?

TheroadfromJesus’conceptiontoHisbirth,fromZechariah,Elizabeth,Mary,andJosephtotheshepherdsoutsideBethlehem,wassurroundedbyangels.Theyappearedateveryturn,saturatingtheeventwiththesupernatural.

Withtheactivityofangelsinfullplay,thecriticworksovertimewithhisscissors.Heneedsanelectricknifetodothejob,asangelsappearatthebirth,thetemptation,theresurrection,andtheascensionofJesus.TheyarepromisedaspartoftheretinueofHisreturn.Thewordsangelor

angelsappearmorefrequentlyintheNewTestamentthanthewordsin.Theyappearmoreoftenthantheword love.Putthescissorstoangelsandyouareengaged,notinbiblicalcriticism,butinbiblicalvandalism.

PilgrimsflockdailytothesacredsitesofthelifeofJesus.TheyfollowtherouteoftheViaDolorosa;theyargueabouttheauthenticsiteofGolgothaandthegardentomb.ModernmountainscompeteforrecognitionasthelocusoftheSermonontheMount.YetthefieldoutsideBethlehemisnotunderdisputeastheplacewherethegloryofGodwasmadevisibletopeasantshepherds,wherethefeetofangelsstoodinthedustofearth.ThepanoramaofblazingeffulgencesentthesementoBethlehem,obeyingthemandate,“Goandsee.”

TheBaptismofJesus

ThebeginningofJesus’publicministrywasmarkedbyHiscomingtotheJordanRiverandpresentingHimselftoJohntheBaptistforbaptism.Baptismiscommonplaceforustoday,oneofthemostestablishedofallliturgicalactivitiesinthepracticeoftheChristianfaith.Twenty-first-centuryChristiansarenotsurprisedbythefactthatJesuswasbaptized,norareweparticularlyexcitedabouttheministryofJohntheBaptist.Toafirst-centuryJew,however,theactivityofJohntheBaptistwasregardedasradical.

InlightoftheNewTestament’steaching,Christianstodayunderstandbaptismtobeasignofcleansingfromsin.YettheNewTestamentteachesthatJesuswaswithoutsin.WhywouldthesinlessSonofGodcomeforwardandpresentHimselfforbaptismwhenitsymbolizedacleansingfromsin?

InthosedaysJohntheBaptistcamepreachinginthewildernessofJudea,“Repent,forthekingdomofheavenisathand.”ForthisishewhowasspokenofbytheprophetIsaiahwhenhesaid,“Thevoiceofonecryinginthewilderness:PreparethewayoftheLord;makehispathsstraight.”(Matt.3:1–3)

ThebiblicalnarrativedoesnotbeginwiththepublicministryofJesusbutratherwiththepublicministryofJohntheBaptist.ThevoiceofprophecyhadbeensilencedinIsraelforfourhundredyears.BetweenthetimeofMalachiandtheministryofJohntheBaptist,therehadnotbeenheardasinglepropheticutterance.ThecomingofJohntheBaptistmarkedasignificantdeparture,notonlyinthenationalhistoryofIsrael,butinwhatwecallredemptivehistory.SomethingnewwasonthesceneasJohncamefulfillingtheportraitandthecharacteroftheforerunneroftheMessiah.

ThelastprophecyfoundinthelastparagraphoftheOldTestamentreads:

RememberthelawofmyservantMoses,thestatutesandrulesthatIcommandedhimatHorebforallIsrael.“BeholdIwillsendyouElijahtheprophetbeforethegreatandawesomedayoftheLordcomes.Andhewillturntheheartsoffatherstotheirchildrenandtheheartsofchildrentotheirfathers,lestIcomeandstrikethelandwithadecreeofutterdestruction.”(Mal.4:4–6)

ThelastOldTestamentprophet,Malachi,saidthatbeforetheMessiahwouldappear,theprophetElijahwouldreturn.ForcenturiesthepeopleofIsraelwaited,planned,andlookedforthereturnofElijah.WhenElijahleftthisworld,hisdeparturewasextraordinary.Heescapedthenormalpangsofdeath,beingtakenupbodilyintoheaveninachariotoffire.Becauseofhisunusualdeparture,therewasamystiqueattachedtothisman.

ThefigureofJohntheBaptistwasastrangeone.Hecameoutofthedesert,thetraditionalmeetingplacebetweenGodandHispeople,whereprophetswenttocommunewithGodandreceivetheirmarchingordersfromYahweh.Hewasdressedinbizarreclothes,wearingaloinclothofcamelhair.Heatewildlocustsandhoney.Inshort,helookedlikeawildman,amisfitinsociety.Inthis,heechoedthestyleofElijah.

ThepublicresponsetoJohntheBaptistwaselectric.AsthemassespouredouttoseeHim,theSanhedrinsentdelegatestotheJordanRivertoinvestigate.Thefirstquestiontheyaskedwas,“AreyouElijah?”Johnrepliedmysteriously,“Iamnot…Iamthevoiceofonecryinginthewilderness,‘MakestraightthewayoftheLord.’”JohnsaidhewasnotElijah.WhenJesuswasaskedthesamequestionaboutJohntheBaptist,HedeclaredtoHisdisciples,“HeistheElijahwhowastocome”(Matt.11:14,NIV).Hisdeclarationwascouchedinenigmaticwordsofpreface:“Ifyouarewillingtoacceptit.”JesuswasannouncingthattheOldTestamentprophecyofMalachiwasfulfilledintheministryofJohntheBaptist.TherewasnoexactidentitybetweenJohnandElijah—JohnwasnotthereincarnationofElijah.However,hereestablishedtheministry,thepower,andtheofficeofElijah.HecameinthespiritofElijah,fulfillingthemission

ofElijah.

Whenweposethequestion,“WhoisthegreatestprophetintheOldTestament?”thelistofcandidatesusuallyincludessuchprophetictitansasIsaiah,Jeremiah,Ezekiel,orDaniel.Onestandsabovethemall,layingclaimtothissingularhonor—JohntheBaptist.JohnwasanOldTestamentprophet.HisministryisrecordedintheNewTestament,buthisactivitytookplaceinwhatwasstillOldTestamenthistory.Jesusdeclared,“AlltheProphetsandtheLawprophesieduntilJohn”(Matt.11:13).Theworduntilinthetextcarriestheforceof“uptoandincluding.”JohnbothclosestheOldTestamentlineofprophetsandprovidesabridge,atransitiontotheNewTestament.

Jesusdeclaredthat“amongthosebornofwomentherehasarisennoonegreaterthanJohntheBaptist.Yettheonewhoisleastinthekingdomofheavenisgreaterthanhe”(Matt.11:11).Howcanthisbe?SupposeIqualifyfortherankofleastinthekingdom.DoesthatmakeSproulgreaterthanJohntheBaptist?Greaterinwhatsense?Moredevout?Morerighteous?Moreknowledgeable?Godforbid.Jesuswassayingthatanyonewholivesonthissideofthecross,thissideoftheresurrection,thissideofthenewcovenant,thissideoftheinaugurationofthekingdomofGod,enjoysafarbettersituation,afargreaterblessednessthanJohntheBaptist.JohnwasaneyewitnessofJesusofNazarethandtheheraldofthecomingkingdomofGod,buthediedbeforethekingdomwasinaugurated.

JohnbelongstotheOldTestamentlineofprophets,yethediffersfromallofthematacrucialpoint.TheOldTestamentprophetspredictedthatsomedaytheMessiahwouldcome,a“someday”obscuredbyvaguereferencesto

thefuture.JohnwastappedbyGodtobetheherald,theescortwhousheredintheMessiah.The“someday”becameJohn’sday.Hismessagewasnot,“Repentforthekingdomiscoming,”butrather,“Repent,forthekingdomofheavenisathand”(Matt.3:2).Itwasathand!

Johnusedtwoimportantmetaphorstocallattentiontotheurgencyofthehour.Hesaid,“theaxeislaidtotherootofthetrees”and“hiswinnowingforkisinhishand”(Luke3:9,17).John’simagesconjureupthevisionofawoodsmanwhogoesintotheforestwithhisaxeandbeginstochopawayatahugetree.Hepenetratestheouteredgeofthewoodandseesthatanenormoustaskremains.Ashisworkprogresses,theaxepenetratestotheinnercoreofthetree,andthegiantoaktottersononeslenderthreadofwood.Onemoreblowfromtheaxebringsthetreecrashingtotheground.Thisisthemomentofbreakthrough.Johnwasdeclaringthatthekingdomwasabouttocomecrashingthrough.

Theimageofthefarmerwithhis“fork”inhishandwasdrawnfromtheagriculturalenvironmentofJohn’sday.Johnwasreferringtothewinnowingtoolfarmersusedtoseparatethewheatfromthechaff.Thefarmerscoopedupthemixtureofwheatandchaffandpitcheditintheair,wherethezephyrsofwindwerestrongenoughtocarrythechaffaway.Thefarmerhadgonebeyondthetimeofpreparation.Hehadalreadybeentothetoolshedtofetchhiswinnowingfork.Themomenthadcometopickuptheforkforthetaskofseparation.Johnspeakstothemomentofhistory,thecrisismomentwhenmenwillbejudgedwhethertheyareforthekingdomofGodoragainstit.TheKinghasarrived,andHisarrivalbringscrisistomankind.

ThebaptismJohninitiatedhadmanypointsofcontinuityandparallelwiththelaterriteofbaptismJesusinstituted,whichbecameachurchsacrament,buttheywerenotpreciselythesame.John’sbaptismwasdesignedanddirectedexclusivelyforIsrael,tocalltheJewishnationtoreadinessforthecomingoftheirking.TherootsofbaptismarefoundintheOldTestament,whereconvertstoJudaismfromtheGentileworldweresubjectedtoacleansingritecalledproselytebaptism.ForaGentiletobecomeaJew,hehadtodothreethings.Hehadtomakeaprofessionoffaithinwhichheembracedtheteachingsofthelawandtheprophets;hehadtobecircumcised;andhehadtobepurifiedbythebathofproselytebaptism.TheGentilewasconsideredimpureandunclean.ToenterintothehouseholdofIsraelhehadtotakeabath.TheradicaldimensionofJohn’sministrywasthathesuddenlydemandedthatJewssubmittobaptism.TherulersofIsraeldidnotmissthescandalousoffenseofJohn’smessage.Johnwassaying:“ThekingdomofGodiscomingandyouarenotready.InthesightofGod,youareasuncleanandasimpureasaGentile.”Thehumblepeopleofthecommunityacknowledgedtheirneedforcleansing,buttheclergywerefurious.John’sministrystirredupsomuchpopularreactionthatthegreatJewishhistorianJosephusgavemorespacetohisrecordofJohntheBaptistthantoJesus.

WhenJesusappearedattheJordan,Johnburstintoalitanyofpraise,laudingJesusastheLambofGod.HedeclaredthatJesusmustincreasewhilehemustdecrease,andthathe,John,wasunworthytoreachdownanduntieJesus’shoes.TheseexaltedstatementsfelltothegroundwhenJesussteppedforwardandsaidtoJohn,“IwantyoutobaptizeMe.”JohnwasincredulousandshrankinhorroratthesuggestionthatheshouldbaptizetheChrist.Johnsoughtto

turnthetablesandhaveJesusbaptizehim,butChristrefused.

John’sunderstandingoftheologywaslimited.HeknewtheMessiahmustbetheLambofGodandheknewthatthepaschallambmustbewithoutblemish.ButhewasdistressedthatJesusapproachedtheriverasasoiledJewishpersonwhoneededtotakeabath.

TheprecisewordsthatJesusspoketoJohnareimportantforourunderstandingofthisevent:“Letitbesonow;forthusitisfittingforustofulfillallrighteousness”(Matt.3:15).Withthesewords,Jesusstifledalengthydiscussionabouttheology.Ineffect,Hesaid:“JustdowhatItellyou,John.Thereistimelatertoseekunderstandingofit.”

Jesuswasbaptizedtofulfillallrighteousness.ThiswasconsistentwithHismissiontokeepeveryjotandtittleofthelaw.JesustookonHimselfeveryobligationthatGodimposedontheJewishnation.Tobethesin-bearerofthenation,itwasincumbentonHimtofulfilleveryrequirementthatGoddemandedofIsrael.Jesuswasscrupulous,meticulous,indeedpunctiliousinHiszealforHisFather’slaw.Hewaspresentedinthetempleasaninfant,Hewascircumcised,andHeembracedthenewobligationofbaptismthatGodhadimposedonthenation.

ThebaptismofJesusnotonlycarriedthesignofHisidentificationwithasinfulpeople,itmarkedHisconsecration,HisanointingforthemissiontheFatherhadgivenHim.HisbaptismsealedHisdoom,causingHisfacetobesetlikeflinttowardJerusalem.Onalateroccasion,JesusspoketoHisdisciples,saying,“Areyouable…tobebaptizedwiththebaptismwithwhichIambaptized?”(Mark

10:38).Hewasbaptizedtodie.Hewasappointedtobethesacrificiallamb,andatHisordinationtheheavensopenedandGodspokeaudibly,saying,“ThisismybelovedSon,withwhomIamwellpleased”(Matt.3:17).

TheTemptationofChrist

TheNewTestamentrecordsthatimmediatelyafterJesusunderwenttheriteofbaptism,HewasdrivenbytheHolySpiritintothewildernesstobetempted.Hehadjustheardthevoicefromheaven,saying,“ThisismybelovedSon,withwhomIamwellpleased,”andtheSpirithaddescendedonHimintheformofadove.ThissameSpirit“drove”Jesus(Hedidnotinvite,request,orenticeHim)intothewilderness.

HowcantheNewTestamentspeakofGodleadingJesusintotemptation?WeareexplicitlytoldinJames1:13thatnooneshouldsaywhenheistemptedthatheistemptedofGod,forourtemptationscomeastheyariseoutofourownlustsorsinfuldispositions.WasJesusanexceptiontothisrule?ThewordtemptisusedinatleasttwodifferentwaysinScripture.Ontheonehand,thereisthesenseoftemptationthatsuggestsanenticingorwooingintosin.Godneverindulgesinthat.Ontheotherhand,thereisthetemptationthatcarriesthemeaningof“beingputtothetest”orpassingthroughatrialofmoralprobation.ItisthismeaningthatdescribesthetrialofJesusinthewilderness.

ThetemptationofChristoffersastrikingparalleltotheprobationofAdamintheGardenofEden.WenotebothsimilaritiesanddifferencesbetweenthefirstAdamofGenesisandtheonewhomtheNewTestamentcallsthesecondAdam,Jesus.Bothweretestednotonlyfortheirown

sakesbutonbehalfofothers.Adam’strialwasfortheentirehumanrace.Asthefederalheadofmankind,Adamrepresentedallhumanity.Hisfallwasourfall.JesusstoodforanewhumanityasHefacedtheardorsofthenewprobation.

Therespectivelocationsofthetestsprovideastudyincontrasts.Jesus’temptationtookplaceinadesolatesectionoftheremotehillsoftheJudeanwilderness,adreadfulpieceofrealestate.Theonlycreaturesindigenoustotheareawerespiders,snakes,scorpions,andafewwildbirds.Itwasrocky,barren,andhot,fitforneithermannorbeast.Adam’stesttookplaceinagardenofparadiseadornedwithlushandglorioussurroundings.WhereAdambeheldalandscapeoffloralluxury,Jesusstaredatarockpile.

Jesusenduredtemptationinisolation,inwhatSørenKierkegaardcalledtheworstsituationofhumananxiety,existentialsolitude.Jesuswasutterlyalone.AdamwastestedwhileenjoyingthehelpandencouragementofacompanionwhomGodhadcreatedforhim.Adamwastestedinthemidstofhumanfellowship,indeedintimacy.However,Jesuswastestedintheagonyofdeprivationofhumancommunion.

Adamwastestedinthemidstofafeast.Hislocalewasagourmet’sdream.HefacedSatanonafullstomachandwithasatiatedappetite.Yethesuccumbedtothetemptationtoindulgehimselfwithonemoremorseloffood.Jesuswastestedafteraforty-dayfast,wheneveryfiberofHisbodywasscreamingforfood.Hishungerhadreachedacrescendo,anditwasatthemomentofconsumingphysicaldesirethatSatancamewiththetemptationtobreakthefast.

Itisthesimilarity,however,betweentheteststhatismostimportantforustograsp.Thecentralissue,thepointofattack,wasthesame.Inneithercasewastheultimateissueamatteroffood;theissuewasthequestionofbelievingGod.ItwasnotanissueofbelievinginGod,butbelievingGod.TherewasnodoubtinAdam’smindthatGodexisted;hehadspenttimeinface-to-facecommunicationwithHim.JesuswasequallycertainofGod’sexistence.ThetrialcenteredonbelievingGodwhenitcounted.

Theserpent,describedinGenesisasthemostsubtleofthebeastsofthefield,intrudedontheidyllicdomainofAdamandEve.Hisinitialassaultwasnotforthrightbutcamebywayofinnuendo.Heraisedasimplequestion,whichthinlyveiledablasphemousthought.AgossamerfilmofdoubtwassuddenlyappliedtotheintegrityofGod’sword.“DidGodactuallysay,‘Youshallnoteatofanytreeinthegarden?”(Gen.3:2).

Thiswasaridiculousquestion,soblatantlyfalsethatEvecouldnotmisstheerrorofit.LikeaprimordialLt.Columbo,theserpentsetEveupbyappearingnaive,bymanipulatinghertounderestimatehiscleverness.Evewasquicktocorrecttheerror.OfcourseGodhadmadenosuchall-inclusivenegativeprohibition.Quitethecontrary,Godhaddeclaredthattheycouldeatfreelyofallthetreesofthegarden,saveone.Therestrictionwasslightandtrivialcomparedwiththebroadexpanseoflibertygrantedinthegarden.

Thesubtlehintwasalreadymade.Thehiddenagendawasdoingitswork,suggestingtheideathattheFrenchphilosopherJean-PaulSartreformalized:Ifmanisnottotallyfree,ifhedoesnotenjoyautonomy,heisnottruly

freeatall.Unlessfreedomisabsolute,itisbutanillusion,afacadehidingtherealityofservitude.Thiswastheinnuendooftheserpent,ahintreceivednotonlybyEvebutbyallherchildren.Ifwegiveourassentforourchildren’srequestsfifteentimesinarow,thenbreakthestreakwithoneno,theresponseisimmediate:“Youneverletmedoanything!”

GiveEvecredit.Shemetthefirstwaveoftheserpent’sassaultwithvalor.ShedefendedthehonorofGodbysettingtherecordstraight.Buttheserpentadroitlyswitchedtactics,movingatoncetoadirectattackwithadiabolicalsledgehammer:“Youwillnotsurelydie.…youwillbelikeGod”(Gen.3:4–5).Satanwasnotofferingapieceoffruit,butheldoutthepromiseofdeification.HiswordswereaclearanddirectcontradictiontowhatGodhadsaid.

Thereistragicironyinthemottosometheologiansofourdayhaveembraced.Allergictorationalityandsuspiciousoflogic,theygloryinthemixingofChristianityandexistentialphilosophy.Themottodecreesthat“Contradictionisthehallmarkoftruth.”Itissaidthattruthissohigh,soholy,thatitnotonlytranscendsthepowerofreason,itgoesagainstitaswell.Religioustruthisnotonlysuprarational;itisdeemedcontrarationalaswell.

ApplythemottotoAdam’strial.Adam,enjoyingafacilityofintelligenceasyetunaffectedbytheconsequencesofthefall,hearstheserpent’swords.Immediatelyherecognizesthattheserpent’swordscollidewithGod’s.Godhadsaidthatiftheyateofthetree,theywoulddie.Theserpentsaidthatiftheyate,theywouldnotdie.Adamappliesthecanonsoflogictotheproposition.“IfyoudoA,Bwillnecessarilyfollow,”saidGod.“IfyoudoA,nonBwillfollow,”saidtheserpent.“Aha,”musesAdam,“thatviolatesthelawof

noncontradiction.”Adampursuesthethoughtwithrigorousanalysis.Theserpentspeaksacontradiction.Contradictionisthehallmarkoftruth.Godistruth.Q.E.D.,byresistlesslogic,Adam’sonlyconclusionisthattheserpentisanambassadorofGod.NowitisnotonlyAdam’sprivilegetoeattheonce-forbiddenfruit,butitishismoralduty.Toresistthecontradictionistoresistthehallmarkoftruth.Inthismodeofthinking,Adam’sfallwasnotafallbutagreatleapforwardformankind.

Tocallcontradictionthehallmarkoftruthistoreachthenadiroftheology.Itcansinknolower.Ifcontradictionheraldstruth,wehavenomeanstodistinguishbetweentruthandfalsehood,betweenobedienceanddisobedience,betweenrighteousnessandunrighteousness,betweenChristandantichrist.Biblically,contradictionisthehallmarkofthelie.Truthmaybemysterious,indeedevenparadoxical,butnever,never,nevercontradictory.Theserpentspokethefirstcontradiction,andJesusrightlydeclaredhimtobealiarfromthebeginning,thefatheroflies.Adamboughtthelie.HegraspedfortheverythroneofGod,slanderingtheveracityofhisCreatorintheact.

Jesusfacedthesameissueinhistrial.ThesamesubtlenessisemployedwithSatan’sopeninglines:“IfyouaretheSonofGod,commandthesestonestobecomeloavesofbread”(Matt.4:3,emphasisadded).NoticeSatandidnotintroducehiswordsoftemptationbysaying,“SinceyouaretheSonofGod.…”WhatwerethelastwordstoringintheearsofChristbeforeHeenteredthewilderness?Godhadaudiblyannouncedfromheaven,“ThisismybelovedSon.…”Suchwordsmaygrowdifficulttotrustafterenduringfortydaysofdeprivation.JesuswashardlyenjoyingtheprerogativesofthePrinceofHeaven.Satan’ssubtleattackwasthesame

pointofinvasionthatworkedsosuccessfullyinEden:“DidGodactuallysay?”

Jesusfoiledthesubtletybyanunequivocalresponse:“Itiswritten.…”ThesewordswereaSemiticformulaforsaying,“TheBiblesays.…”HerebukedSatanwithacitationfromScripture:“Manshallnotlivebybreadalone,butbyeverywordthatcomesfromthemouthofGod”(Matt.4:4).ItwasasifJesusweresaying:“OfcourseIamhungry.IalreadyknowIcanturnstonesintobread.Butsomethingsaremoreimportantthanbread.IlivebytheWordofGod.ThatisMylife.”

TheDevilrefusedtoquit.HetookJesustothepinnacleofthetempleandtestedHimagain:“IfyouaretheSonofGod,throwyourselfdown,foritiswritten,‘Hewillcommandhisangelsconcerningyou’”(Matt.4:6,emphasisadded).SatanrecitedScripture,twistingitforhisownpurposes.Thetestwasclear:“IfGod’sWordistrue,putittothetest—jump,andseewhethertheangelscatchyou.”

JesusansweredScripturewithScripture,remindingSatanthattheBibleprohibitstemptingGod.Perhapsthedialoguewentlikethis:“Iperceive,Mr.Satan,thatyouareanastutestudentoftheBible.Youhaveevencommittedsalientpartsofittomemory.Butyourhermeneuticsareshoddy;yousetScriptureagainstScripture.IknowtheFatherhaspromisedthatHewouldgivetheangelschargeoverMe.Idon’thavetojumpoffpinnaclestoconfirmit.RightnowtheFatheristestingMe;IamnottestingHim.”

StillSatanrefusedtosurrender.HetookJesustoahighmountainandshowedHimallthekingdomsoftheworldandsaid,“AlltheseIwillgiveyou,ifyouwillfalldown

andworshipme”(Matt.4:9).Theywereinafarcountrybeyondtheeyesofobservers.Noonewouldnoticeasmallactofbetrayal.Onlyaslightgenuflectionwasnecessary.Whynot?

TheFatherhadalreadypromisedJesusallthekingdomsoftheworld,butthepricetagwasthecross.Therecouldbenoexaltationwithouthumiliation.Satanofferedaneasierway.Nobittercup,nopassion,nomockery.OnebendofthekneeandtheworldwasChrist’s.

Jesusreplied,“Itiswritten,‘YoushallworshiptheLordyourGodandhimonlyshallyouserve’”(Matt.4:10).Therecouldbenocompromise.

Canyouhearthedialoguecouchedintwenty-first-centuryterms?Satancharges:“Jesus,youarerigidandnarrow-minded.AreyousopedanticaboutScripturethatyouwillchoosedeathratherthancompromiseasinglelineofit?Don’tyouunderstandthattheLawyouciteisoutofdate?ItcomesfromthePentateuch,andwenowknowthatMosesdidn’tevenwriteit.Itreflectstheprimitivebeliefsofunsophisticatedman,encasedinprimitivemythologyandsuperstitioustaboos.”

“Iamsorry,”Jesussays.“ItisScripture,andScripturecannotbebroken.”

JesusbelievedGod,soSatandepartedfromHim.WhereAdamcollapsed,Jesusconquered.WhereAdamcompromised,Jesusrefusedtonegotiate.WhereAdam’strustinGodfaltered,Jesus’neverwavered.ThesecondAdamtriumphedforHimselfandforus.

Oneparallelremainstobenoted.AttheendofJesus’trial,angelsappearedtoministertoHim,preciselyastheFatherhadpromised.Adamsawanangeltoo.Hisangelwascarryingaflamingswordashestoodguardatthegatesofparadise.ThatswordbanishedAdamtoliveeastofEden.

ThePassionofChrist

Ifanyeventthathastranspiredonthisplanetistoohighandtooholyforustocomprehend,itisthepassionofChrist—Hisdeath,Hisatonement,andHisforsakennessbytheFather.WewouldbetotallyintimidatedtospeakofitatallwereitnotforthefactthatGodinHisWordhassetbeforeustherevelationofitsmeaning.Inthissection,IwanttofocusonthebiblicalinterpretationofChrist’sdeathonthecross.

Anytimewediscussahistoricalevent,wereviewthefacts,andsometimesweargueaboutwhatreallytookplace,whatwassaid,whatwasobserved.However,onceweagreeonthefacts(oragreetodisagree),wearestillleftwiththemostimportantquestionwecanask:Whatisthemeaningoftheevent?

ThepeoplewhowitnessedChriststumblingtowardGolgotha,whosawHimdeliveredtotheRomans,andwhowatchedHiscrucifixion,understoodthesignificanceofthiseventinavarietyofways.Therewerethosepresentwhothoughtthattheywereviewingthejustexecutionofacriminal.Caiaphas,thehighpriest,saidthatChrist’sdeathwasexpedientandthatHehadtodieforthegoodofthenation.Hesawthecrucifixionasanactofpoliticalappeasement.AcenturionwhowatchedhowJesusdiedsaid,“TrulythiswastheSonofGod!”(Matt.27:54).

PontiusPilate,thetwothieveswhowerecrucifiednexttoJesus—everyone,itseems,hadadifferentunderstandingofwhatthecrosssignified.

Thecrosshasbeenafavoritethemeoftheologicalspeculationfortwothousandyears.Ifwewouldperusethevarioustheologicalschoolsofthoughttoday,wewouldfindamultitudeofcompetingtheoriesastowhatreallyhappenedonthecross.Somesayitwasthesupremeillustrationofsacrificiallove.Otherssayitwasthesupremeactofexistentialcourage,whilestillotherssayitwasacosmicactofredemption.Thedisputegoeson.

However,wehavenotonlytherecordoftheeventsintheScriptures,primarilyintheGospels,butwealsohaveGod’sinterpretationofthoseevents,primarilyintheEpistles.InGalatians3:13,Pauldiscussesthemeaningofthecross,summarizingtheentireteachingofthechapterinasingleverse:“Christredeemedusfromthecurseofthelawbybecomingacurseforus—foritiswritten,‘Cursediseveryonewhoishangedonatree.’”

ThiscursemotifwouldhavebeenunderstoodclearlybyaknowledgeableJewintheancientworld,butinourdayithasaforeignsoundtoit.Tous,theveryconceptof“curse”smacksofsomethingsuperstitious.WhenIhearthewordcurse,IthinkofOilCanHarryinThePerilsofPauline,whosays,“Curses,foiledagain”whentheherosavestheheroinefromhisclutches.Someoneelsemaythinkofthebehaviorofprimitivetribeswhopracticevoodoo,inwhichtinyreplicadollsarepuncturedbypinsasacurseisputonanenemy.Wemaythinkofthecurseofthemummy’stombinHollywoodhorrormovieswithVincentPriceandBelaLugosi.Acurseinourdayandageisconsideredsomething

thatbelongsintherealmofsuperstition.

Inbiblicalcategories,acursehasquiteadifferentmeaning.IntheOldTestament,thecursereferstothenegativejudgmentofGod.Itistheantonym,theopposite,ofthewordblessing.ItsrootsgobacktoaccountsofthegivingofthelawinthebookofDeuteronomywhenthecovenantwasestablishedwithIsrael.Therewasnocovenantwithoutsanctionsattachedtoit,provisionsforrewardforthosewhokeptthetermsofthecovenantandpunishmentforthosewhoviolatedit.GodsaidtoHispeople,“See,Iamsettingbeforeyoutodayablessingandacurse—theblessingifyouobeythecommandsoftheLordyourGodthatIamgivingyoutoday;thecurseifyoudisobeythecommandsoftheLordyourGodandturnfromthewaythatIcommandyoutodaybyfollowingothergodswhichyouhavenotknown”(Deut.11:26–28,NIV).ThecurseisthejudgmentofGodondisobedience,onviolationsofHisholylaw.

Themeaningofthecursemaybegraspedmorefullybyviewingitincontrastwithitsopposite.ThewordblessedisoftendefinedinHebrewtermsquiteconcretely.IntheOldTestament,afterfellowshipwithGodwasviolatedinEden,peoplecouldstillhaveaproximaterelationshipwithGod,buttherewasoneabsoluteprohibition.NoonewasallowedtolookintothefaceofGod.Thatprivilege,thebeatificvision,wasreservedforthefinalfulfillmentofourredemption.Thisisthehopethatwehave,thatsomedaywewillbeabletogazeunveileddirectlyintothefaceofGod.Wearestillunderthemandate,“manshallnotsee[God]andlive”(Ex.33:20).ItwasalwaystheJewishhope,however,thatsomedaythispunishmentforthefallofmanwouldberemoved.TheHebrewbenedictionillustratesthis:

TheLordblessyouandkeepyou;

TheLordmakehisfacetoshineuponyouandbegracioustoyou;

TheLordliftuphiscountenanceuponyouandgiveyoupeace.

(Num.6:24–26)

ThisisanexampleofHebrewparallelism.Eachofthethreestanzassaysthesamething:MaytheLordbless;maytheLordmakeHisfaceshine;maytheLordliftupHiscountenanceuponyou.TheIsraeliteunderstoodblessednessconcretely:tobeblessedwastobeabletobeholdthefaceofGod.Onecouldenjoytheblessingonlyinrelativedegrees:thecloseronegottotheultimateface-to-facerelationship,themoreblessedhewas.Conversely,thefartherremovedfromthatface-to-facerelationship,thegreaterthecurse.Sobycontrast,intheOldTestamentthecurseofGodinvolvedbeingremovedfromHispresencealtogether.Thefullcurseprecludedaglimpse,evenatadistance,ofthelightofHiscountenance.ItforbadeeventherefractedgloryofonerayofthebeaminglightradiatingfromthefaceofYahweh.TobecursedwastoentertheplaceofabsolutedarknessoutsidethepresenceofGod.

ThissymbolismwascarriedoutthroughthehistoryofIsraelandextendedtotheliturgyoftheJewishpeople.Itappliedtothepositionofthetabernacle,thetentofmeeting,whichwasdesignedtosymbolizethepromisethatGodwouldbeinthemidstofHispeople.Godordainedthatthepeoplewouldpitchtheirtentsbytribesinsuchawaythattheyweregatheredaroundthecentralpointofthecommunity,where

stoodthetabernacle,thedwellingplaceofYahweh.Onlythehighpriestwaspermittedtoenterintothemidstofthetabernacle,theHolyofHolies,andonlyonceayear,ontheDayofAtonement.Eventhen,hecouldenterthesacredplaceonlyafterlengthyablutionsandcleansingrites.GodwasinthemidstofHispeople,buttheycouldnotentertheinnersanctumofthetabernacle,whichsymbolizedHisdwellingplace.

OntheDayofAtonement,twoanimalswereinvolvedintheliturgicalceremonies,alambandascapegoat.Thepriestsacrificedthelambonthealtarforthesinsofthepeople.Thepriestalsotookthescapegoatandplacedhishandsonit,symbolizingthetransferofthesinsofthenationtothebackofthegoat.Immediatelythescapegoatwasdrivenoutsidethecampintothewilderness,thatbarrenplaceofremotedesolation—totheouterdarknessawayfromanyproximitytothepresenceofGod.Thescapegoatreceivedthecurse.Hewascutofffromthelandoftheliving,cutofffromthepresenceofGod.

InordertograspthesignificanceofthisactionasitrelatestoChrist’sdeath,wemustturntotheNewTestament.JohnbeginshisGospelbywriting,“InthebeginningwastheWord,andtheWordwaswithGod,andtheWordwasGod.”ThemysteryoftheTrinityhaspuzzledourmindsforcenturies.WeknowthatthereisasenseinwhichtheFatherandtheSonareone,yettheyaretobedistinguished,andtheyexistinauniquerelationship.Therelationship,asJohnexplainedit,isdescribedbythewordwith.TheWordwaswithGod.Literally,JohnwassayingthatFatherandSonhaveaface-to-facerelationship,preciselythetypeofrelationshipJewsweredeniedwiththeFather.TheOldTestamentJewcouldgointothetabernacleandbe“with”

(Greeksun,meaning“with”inthesenseofpresentinagroup)God,butnoonecouldeverbefacetofacewith(Greekpros,meaning“with”inaface-to-facesense)God.

Whenweexaminethecrucifixion,itisimportantforustorememberthatJesus’relationshipwiththeFatherrepresentstheultimateinblessednessandthatitsabsencewastheessenceofthecurse.WhenwereadthenarrativeofthepassionofJesus,certainthingsstandout.TheOldTestamentteachesusthatHisownpeopledeliveredHimtotheGentiles,tostrangersandforeignerstothecovenant.AfterHistrialbeforetheJewishauthorities,HewassenttotheRomansforjudgment.HewasnotexecutedbytheJewishmethodofstoning,forthecircumstancesofworldhistoryatthattimeprecludedthatoption.WhencapitalpunishmentwasexercisedundertheRomanoccupation,ithadtobedonebytheRomancourts,soexecutionhadtobebytheRomanmethodofcrucifixion.ItissignificantthatJesuswaskilledatthehandsoftheGentilesoutsidethecamp.HisdeathtookplaceoutsidethecityofJerusalem;HewastakentoGolgotha.Alloftheseactivities,whenwoventogether,indicatethereenactmentofthedramaofthescapegoatwhoreceivedthecurse.

PaultellsusthatintheDeuteronomiclaw,thecurseofGodisonanyonewhohangsfromatree,acursenotnecessarilygiventothosewhosufferdeathbystoning.Jesushangsonatree,fulfillinginminutedetailalloftheOldTestamentprovisionsfortheexecutionofdivinejudgment.TheNewTestamentseesthedeathofJesusasmorethananisolatedactorillustrationofcourageorlove,thoughHisdeathmayillustratethosethings.Rather,itisacosmicevent,anatoningdeath;itisacursethatispouredoutonChristforus.

TheSwisstheologianKarlBarthsaidthatthemostimportantwordinthewholeNewTestamentisthelittleGreekwordhuper.Thewordhupermeanssimply“inbehalfof.”ThedeathofJesusisinbehalfofus.Hetakesthecurseofthelawformeandforyou.JesusHimselfsaiditinmanydifferentways:“Ilaydownmylifeforthesheep…Noonetakesitfromme,butIlayitdownofmyownaccord”(John10:15,18);“ForeventheSonofMandidnotcometobeserved,buttoserve,andtogiveHislifeasaransomformany”(Mark10:45,NIV).TheseNewTestamentimagesunderscoretheconceptofsubstitution.

Ioncedeliveredapubliclectureontherelationshipbetweentheoldandnewcovenants.Inthemiddleofmylecture,amanjumpedupinthebackoftheroom.HebecameoutragedwhenIsuggestedthatJesusChrist’sdeathwasanatoningdeath,asubstitutionarydeathonbehalfofotherpeople.Heshoutedfromthebackoftheroom,“That’sprimitiveandobscene!”AfterIgotovermysurpriseandcollectedmythoughts,Ireplied,“ThosearethetwobestdescriptivewordsIhaveheardtocharacterizethecross.”

Whatcouldbemoreprimitive?Abloodyenactmentlikethis,withallthedramaandritual,isreminiscentofprimitivetaboos.Itissosimplethateventhemostuneducated,themostsimplemindedperson,canunderstandit.Godprovidesawayofredemptionforusthatisnotlimitedtoanintellectualelitebutissocrass,socrude,thattheprimitivepersoncancomprehendit,and,atthesametime,sosublimethatitbringsconsternationtothemostbrillianttheologians.

Iparticularlylikedthesecondword,obscene.ItisamostappropriatewordbecausethecrossofChristwasthemostobsceneeventinhumanhistory.JesusChristbecamean

obscenity.ThemomentthatHewasonthecross,thesinoftheworldwasimputedtoHimasitwastothescapegoat.Theobscenityofthemurderer,theobscenityoftheprostitute,theobscenityofthekidnapper,theobscenityoftheslanderer,theobscenityofallthosesins,astheyviolatepeopleinthisworld,wereatonemomentfocusedononeman.OnceChristembracedthat,Hebecametheincarnationofsin,theabsoluteparagonofobscenity.

ThereisasenseinwhichChristonthecrosswasthemostfilthyandgrotesquepersoninthehistoryoftheworld.InandofHimself,Hewasalambwithoutblemish—sinless,perfect,andmajestic.Butbyimputation,alloftheuglinessofhumanviolencewasconcentratedonHisperson.

OncesinwasconcentratedonJesus,GodcursedHim.WhenthecurseofthelawwaspouredoutonJesus,Heexperiencedpainthathadneverbeensufferedintheannalsofhistory.Ihaveheardgraphicsermonsabouttheexcruciatingpainofthenailsinthehands,ofhangingonacross,andofthetorturousdimensionsofcrucifixion.Iamsurethattheyareallaccurateandthatitwasadreadfulwaytobeexecuted,butthousandsofpeopleinworldhistoryhaveundergonetheexcruciatingpainofcrucifixion.OnlyonemanhaseverfeltthepainofthefullnessoftheunmitigatedcurseofGodonHim.WhenHefeltit,Hecriedout,“MyGod,myGod,whyhaveyouforsakenme?”(Mark15:34,NIV).SomesayHedidthatsimplytoquotePsalm22.OtherssayHewasdisorientedbyHispainanddidn’tunderstandwhatwashappening.GodcertainlydidforsakeHim.Thatisthewholepointoftheatonement.Withoutforsakenness,thereisnocurse.God,atthatmomentinspaceandtime,turnedHisbackonHisSon.

TheintimacyoftheprosrelationshipthatJesusexperiencedwiththeFatherwasruptured(inHishumannature).AtthatmomentGodturnedoutthelights.TheBibletellsusthattheworldwasencompassedwithdarkness,GodHimselfbearingwitnesstothetraumaofthehour.Jesuswasforsaken,Hewascursed,andHefeltit.Thewordpassionmeans“feeling.”InthemidstofHisforsakenness,IdoubtHewasevenawareofthenailsinHishandsorthethornsinHisbrow.HewascutofffromtheFather.Itwasobscene,yetitwasbeautiful,becausebyitwecansomedayexperiencethefullnessofthebenedictionofIsrael.WewilllookunveiledintothelightofthecountenanceofGod.

TheResurrectionofJesus

ThelifeofJesusfollowsageneralpatternofmovementfromhumiliationtoexaltation.Themovementisnotstrictlylinear,however,asitisinterspersedwithvignettesofcontrast.Thebirthnarrativecontainsbothignominyandmajesty.Hispublicministryattractspraiseandscorn,welcomeandrejection,criesof“Hosanna!”and“CrucifyHim!”Nearingtheshadowofdeath,Heexhibitedthetranslucentbreakthroughoftransfiguration.

Thetransitionfromthepathosofthecrosstothegrandeuroftheresurrectionisnotabrupt.Thereisarisingcrescendothatswellstothemomentofbreakingforthfromthegraveclothesandtheshroudofthetomb.ExaltationbeginswiththedescentfromthecrossimmortalizedinclassicalChristianartbythePieta.WiththedispositionofthecorpseofJesus,theruleswerebroken.Undernormaljudicialcircumstances,thebodyofacrucifiedcriminalwasdiscardedbythestate,beingthrownwithoutceremonyinto

gehenna,thecitygarbagedumpoutsideJerusalem.Therethebodywasincinerated,beingsubjecttoapaganformofcremation,robbedofthedignityoftraditionalJewishburial.Thefiresofgehennaburnedincessantlyasanecessarymeasureofpublichealthtoridthecityofitsrefuse.GehennaservedJesusasanaptmetaphorforhell,aplacewheretheflamesareneverextinguishedandthewormdoesnotdie.

PilatemadeanexceptioninthecaseofJesus.PerhapshewasbruisedofconscienceandwasmovedbypitytoaccedetotherequestforJesustobeburied.OrperhapshewasmovedbyamightyProvidencetoensurefulfillmentoftheprophecyofIsaiahthatJesuswouldmakeHisgravewiththerichorofGod’spromisethatHewouldnotletHisHolyOneseecorruption.ThebodyofChristwasanointedwithspicesandwrappedinfinelinentobelaidinthetombbelongingtothepatrician,JosephofArimathea.

Forthreedaystheworldwasplungedintodarkness.ThewomenofJesus’entourageweptbitterly,takingbutsmallconsolationinthepermissiontoperformthetenderactofanointingHisbody.Thediscipleshadfledandwerehuddledtogetherinhiding,theirdreamsshatteredbythecry,“Itisfinished.”

ForthreedaysGodwassilent.ThenHescreamed.Withcataclysmicpower,Godrolledthestoneawayandunleashedaparoxysmofcreativeenergyoflife,infusingitoncemoreintothestillbodyofChrist.Jesus’heartbegantobeat,pumpingglorifiedbloodthroughglorifiedarteries,sendingglorifiedpowertomusclesatrophiedbydeath.ThegraveclothescouldnotbindHimasHerosetoHisfeetandquitthecrypt.Inaninstant,themortalbecameimmortaland

deathwasswallowedupbyvictory.Inamomentofhistory,Job’squestionwasansweredonceandforall:“Ifamandie,shallheliveagain?”Hereisthewatershedmomentofhumanhistory,wherethemiseryoftheraceistransformedintograndeur.Herethekerygma,theproclamationoftheearlychurch,wasbornwiththecry,“Heisrisen.”

Wecanviewthiseventasasymbol,alovelytaleofhope.Wecanreduceittoamoralismthatdeclares,asonepreacherputit,“Themeaningoftheresurrectionisthatwecanfacethedawnofeachnewdaywithdialecticalcourage.”DialecticalcourageisthevarietyinventedbyFrederickNietzsche,thefatherofmodernnihilism.Couragethatisdialecticalisacourageintension.Thetensionisthis:Lifeismeaningless,deathisultimate.Wemustbecourageous,knowingthatevenourcourageisemptyofmeaning.Thisisdenialofresurrectionbathedinthedespairofatruncatedexistentialhope.

However,theNewTestamentproclaimstheresurrectionassoberhistoricalfact.TheearlyChristianswerenotinterestedindialecticalsymbolsbutinconcreterealities.AuthenticChristianitystandsorfallswiththespace/timeeventofJesus’resurrection.ThetermChristiansuffersfromtheburdenofathousandqualificationsandamyriadofdiversedefinitions.OnedictionarydefinesaChristianasapersonwhoiscivilized.Onecancertainlybecivilizedwithoutaffirmingtheresurrection,butonecannotthenbeaChristianinthebiblicalsense.ThepersonwhoclaimstobeaChristianwhiledenyingtheresurrectionspeakswithaforkedtongue,andweshouldturnawayfromsuch.

TheresurrectionnarrativeoffendedDavidHume’stestofprobabilityquotients.ItisconsignedbyRudolfBultmannto

thehuskofmythologythatisunnecessarytothekernelofbiblicaltruth.ForPaulVanBuren,thedeath-of-Godtheologian,theresurrectionisnoteventaughtintheBibleasarealhistoricalevent.Hedubsita“discernmentsituation”inwhichthedisciplessuddenlycameto“understand”Jesus,“seeing”Himinanewlight.VanBuren’streatmentviolateseverycanonofsoberliteraryanalysisofthebiblicaltext.ThattheNewTestamentwriterswerepurportingtodeclarethatadeadmancamebacktolifeisbeyondseriousliterarydispute.Onemayrejecttheidea,butnotthattheideaisproclaimed.

EvenBultmannconcedesthehistoricalrealityofthe“Easterfaith”oftheearlychurch.Hereversesthebiblicalorder,however,byarguingthatitwastheEasterfaiththatcausedtheproclamationoftheresurrection.TheBiblearguesthatitwastheresurrectionthatcausedtheEasterfaith.Thissubtledifferenceincausalnexusisthedifferencebetweenfaithandapostasy.ThebiblicalwritersclaimedtobeeyewitnessesoftherisenChristandcertifiedtheintegrityoftheirfaithwiththeirownblood.Theancientchurchwaswillingtodieforit;themodernchurchnegotiatesit,asevidencedbyonemajordenomination’sreluctancetoreaffirmthebodilyresurrectiononthegroundsthatitisdivisive.FaithintheresurrectionofChristisindeeddivisive,asitdividedtheChristiansfromthegladiatorsandpromptedthehostileNerotoilluminehisgardenwithhumantorches.

TheresurrectionofJesusisradicalintheoriginalsenseoftheword.Ittouchestheradix,the“root”oftheChristianfaith.Withoutit,Christianitybecomesjustanotherreligiondesignedtotitillateourmoralsenseswithplatitudesofhumanwisdom.

TheapostlePaulspelledouttheclearandirrefutableconsequencesofa“resurrectionless”Christianity.IfChristisnotraised,hereasoned,weareleftwiththefollowinglistofconclusions(1Cor.15:13–19):

1.Ourpreachingisfutile.2.Ourfaithisinvain.3.WehavemisrepresentedGod.4.Wearestillinoursins.5.Ourlovedoneswhohavediedhaveperished.6.Weareofallmenmosttobepitied.

ThesesixconsequencessharplyrevealtheinnerconnectionoftheresurrectiontothesubstanceofChristianity.TheresurrectionofJesusisthesinequanonoftheChristianfaith.TakeawaytheresurrectionandyoutakeawayChristianity.

Thebiblicalwritersdonotbasetheirclaimofresurrectiononitsinternalconsistencytothewholeoffaith,however.Itisnotsimplyalogicaldeductiondrawnfromotherdoctrinesoffaith.Itisnotthatwemustaffirmtheresurrectionbecausethealternativestoitaregrim.Resurrectionisnotaffirmedbecauselifewouldbehopelessorintolerablewithoutit.Theclaimisbasednotonspeculationbutonempiricaldata.TheysawtherisenChrist.TheyspokewithHimandatewithHim.NeitherHisdeathnorHisresurrectionhappenedinacornerlikeJosephSmith’sallegedreceptionofspecialrevelation.ThedeathofJesuswasapublicspectacleandamatterofpublicrecord.TheresurrectedChristwasseenbymorethanfivehundredpeopleatonetime.TheBiblepresentshistoryonthismatter.

ThestrongestobjectionraisedagainstthebiblicalaccountofJesus’resurrectionisthesameobjectionraisedagainstotherbiblicalmiracles,namely,thatsuchaneventisimpossible.ItisironicthattheNewTestamentapproachesthequestionofChrist’sresurrectionfromexactlytheoppositedirection.InPeter’sspeechonPentecost,hedeclared:“Godraisedhimup,loosingthepangsofdeath,becauseitwasnotpossibleforhimtobeheldbyit”(Acts2:24).

Tosetforththeprinciplestatedhere,Imustindulgemyselfwiththeuseofadoublenegative.ItwasimpossibleforChristnottohavebeenraised.FordeathtohaveheldChristwouldhaverequiredthesupremeandunthinkableviolationofthelawsofdeath.Itisviewedbymodernmanasaninexorablelawofnaturethatwhatdiesstaysdead.However,thatisalawoffallennature.IntheJudeo-Christianviewofnature,deathenteredtheworldasajudgmentonsin.TheCreatordecreedthatsinwasacapitaloffense:“Inthedaythatyoueatofityoushallsurelydie”(Gen.2:17)wastheoriginalwarning.Godgrantedanextensionoflifebeyondthedayofsin,butnotindefinitely.Theoriginalsanctionwasnotcompletelyrescinded.MotherNaturebecametheparamountexecutioner.Adamwascreatedwithboththepossibilityofdeath(possemori)andthepossibilityofavoidingit(possenonmori).Byhistransgression,heforfeitedthepossibilityofavoidanceofdeathandincurred,asjudgment,theimpossibilityofnotdying(nonpossenonmori).

JesuswasnotAdam.HewasthesecondAdam.Hewasfreefromsin,bothoriginalandactual.DeathhadnolegitimateclaimonHim.HewaspunishedforthesinimputedtoHim,butoncethepricewaspaidandtheimputationwasliftedfromHisback,deathlostitspower.Indeath,anatonement

wasmade;inresurrection,theperfectsinlessnessofJesuswasvindicated.Hewas,astheScripturesassert,raisedforourjustificationaswellasHisownvindication.

Hume’sprobabilityquotientsdiscardtheresurrectionbecauseitwasauniqueevent.Hewasrightononecount.Itwasauniqueevent.ThoughScripturerelatesotherresurrectionaccounts,suchastheraisingofLazarus,theywereallinadifferentcategory.Lazarusdiedagain.TheuniquenessofJesus’resurrectionwastiedtoanotheraspectofHisuniqueness.ItwastiedtoHissinlessness,adimensionofthepersonofJesusthatwouldbeevenmoreuniqueifuniquenesswerecapableofdegrees.

ForGodtoallowJesustobeboundforeverbydeathwouldhavebeenforGodtoviolateHisownrighteouscharacter.Itwouldhavebeenaninjustice,anactthatissupremelyimpossibleforGodtocommit.ThesurpriseisnotthatJesusrose,butthatHestayedinthetombaslongasHedid.PerhapsitwasGod’scondescensiontohumanweaknessofunbeliefthatinclinedHimtokeepChristcaptive,toensurethattherewouldbenodoubtHewasdeadandthattheresurrectionwouldnotbemistakenforaresuscitation.

TheresurrectionsetsJesusapartfromeveryothercentralfigureofworldreligions.Buddhaisdead.Mohammedisdead.Confuciusisdead.Noneoftheseweresinless.Noneofferedatonement.Nonewerevindicatedbyresurrection.

Ifwestaggerwithunbeliefbeforethefactofresurrection,wewoulddowelltoconsidertheplightofthetwowalkingtoEmmausthatweekend.Lukerecordstheeventforus(Luke24:13–35.).AsthetwomenwerewalkingawayfromJerusalem,Jesusjoinedthemincognito.Theypresumedto

informJesusabouttheeventsofthecrucifixionandshowedobviousimpatiencewithHisapparentignoranceofthematters.Whentheyrelatedthereportofthewomenconcerningtheresurrection,Christrebukedthem:

“Ofoolishones,andslowofhearttobelieveallthattheprophetshavespoken!WasitnotnecessarythattheChristshouldsufferthesethingsandenterintohisglory?”AndbeginningwithMosesandalltheProphets,heinterpretedtotheminalltheScripturesthethingsconcerninghimself.

WhenthetwohadtheireyesopenedandtheyrecognizedJesusthatnight,theysaidtoeachother,“Didnotourheartsburnwithinuswhilehetalkedtousontheroad,whileheopenedtoustheScriptures?”

AChristianisnotaskeptic.AChristianisapersonwithaburningheart,aheartsetaflamewithcertaintyoftheresurrection.

TheAscensionofChrist

MygraduateworkintheologyinAmsterdamprovokedacrisisinmyChristianlife.Thecrisiswastriggeredbyatechnicalstudyofthedoctrineoftheascension.LikemostProtestants,Ihadneglectedthistheme,consideringitanunscientificpostscripttothelifeofChrist,notworthyofspecialcommemorationlikeChristmasandEaster.TheeventisdescribedonlytwiceintheNewTestament.IamnowconvincedthatnosingleeventinthelifeofJesusismoreimportantthantheascension,noteventhecrucifixion

ortheresurrection.ItisdangerousbusinesstoassignrelativevaluestotheepisodesofChrist’slifeandministry,butifweunderestimatethesignificanceoftheascension,wesailinperilouswaters.

Whatcouldbemoreimportantthanthecross?Withoutitwehavenoatonement,noredemption.PaulresolvedtopreachChristandHimcrucified.Yetwithouttheresurrection,wewouldbeleftwithadeadSavior.Crucifixionandresurrectiongotogether,eachborrowingsomeofitsvaluefromtheother.However,thestorydoesnotendwiththeemptytomb.Towritefinisthereistomissaclimacticmomentofredemptivehistory,amomenttowardwhichbothOldandNewTestamentsmovewithinexorabledetermination.TheascensionistheapexofChrist’sexaltation,theacmeofredemptivehistorytothispoint.ItisthepregnantmomentofChrist’scoronationasKing.Withoutit,theresurrectionendsindisappointmentandPentecostwouldnotbepossible.

MycrisisexperienceinHollandwasprovokedbyastudyofoneobscurestatementfromthelipsofChrist.OnanoccasionwhenJesustoldHisdisciplesofHisimpendingdeath,Hesaid,“WhereIamgoingyoucannotfollowmenow”(John13:36),and,“Yetalittlewhileandtheworldwillseemenomore”(John14:19).JesuscontinuedHisdiscoursebyexplaining,“ItistoyouradvantagethatIgoaway”(John16:7).HereJesuswasmakingavaluejudgmentaboutHisdeparture.ThethrustofHiscommentwastosuggestthatHisabsencewasbetterforHisdisciplesthanHispresence.ThismusthavestrainedtheunderstandingofHisfriendstotheuttermostlimits.Primafacia,itisunthinkablethatunderanycircumstancespeoplecouldbenefitmorefromtheabsenceofJesusthanfromHis

presence,saveforthoseunfortunateoneswhofaceHisjudgmentandwouldwelcomearespitefromHim.TheChristianlongsfortheabidingpresenceofChrist.ThecontemporaryChristiangrowswistfulimaginingwhatitmusthavebeenliketohaveseenandknowntheincarnateChristwhenHewalkedtheearth.MillionstravelannuallytoPalestinejusttoseewhereHelivedandministered.SurelythechurchhaseitherfailedtograsptheimportofJesus’wordsorhassimplybeenunabletobelievethem.Weliveasiftherehadbeennoascension.

ThediscipleswereslowingraspingtheexpediencyofJesus’departure.TheyresistedHisdeterminationtogotoJerusalemandtookumbrageatHisannouncementsofHiscomingdeath.Betweentheresurrectionandtheascension,newlightdawnedonthemastheybegantoundergoaremarkablechangeofattitude.TheculminationinthechangewasevidencedbytheirimmediatereactiontoJesus’visibleelevationintoheaven.Theydidnotexhibitthenormalhumanreactiontosuchadeparture.Therecordsaysthedisciples“returnedtoJerusalemwithgreatjoy”(Luke24:52,emphasisadded).

Partingmaybesweetsorrow,butthenormalmeasureofsweetnessisunabletoturnsorrowintorejoicing.Whenmenshipoutforwarorsailorsgotosea,therearemoretearsthansmilesonthefacesoflovedonesleftbehind.Iremembertuggingatmyfather’sdufflebagwhenhestartedforthetrooptrainattheendofafurloughduringWorldWarII.Therewasnojoyinit.IremembertheendofChristmasvacationandtheritualthattookplaceattheGreyhoundbusterminalduringmycollegedays,whenIwouldputmyfiancéeonabustoreturntoschoolafterwehadenjoyedabriefinterludetogether.Ididnotreturntomy

schoolrejoicing.

Tobesure,thediscipleshadtobeproddedbyanangeltoleavethespotwhereChristdepartedontheMountofOlives.Theystoodtheretransfixed,savoringthevisionoftheglorycloudenvelopingJesus.Theywererootedtothespot,spellboundbythevistaofmajestysurroundingthem.Theirreveriewasbrokenbythewordsoftheangel:“MenofGalilee,whydoyoustandlookingintoheaven?ThisJesus,whowastakenupfromyouintoheaven,willcomeinthesamewayasyousawhimgointoheaven”(Acts1:11).

TheyreturnedtoJerusalem.Theymusthavebeengiddy:laughing,skipping,andsingingthewholeway.TheyrecalledthewordsofJesusintheupperroomofthepromiseofanotherComforterwhowouldcome.TheyweregladinheartbecausetheyfinallyunderstoodwhereJesuswasgoingandwhyHewasgoingthere.

Earlier,Christhadsaid,“Noonehasascendedintoheavenbuthewhodescendedfromheaven”(John3:13).HewasspeakingofHimself.Thesewordsplacedtheascensionsquarelyinthecategoryoftheuniqueevent.InHisascension,JesusdisplayedagainthatHewasinaclassbyHimself.Noonebeforeorsincehas“ascended”toheaven.Theprerequisiteforascensionwasapriordescent.Astheonly-begottenincarnateChrist,Jesuswassingularlyqualifiedforthisevent.Othershadgonetoheaven.Enochwas“translated”andElijahwas“takenup.”Onecould“ascend”aladder(JesushadtoldNathanaelthathewouldseeangelsascendinganddescendingontheSonofMan,andJacobbeheldaladderinhismidnightdreamatBethel)oronecould“ascend”toJerusalem,movingtoahigherelevationfromsealevel.Thetermcouldbeusedfiguratively

torefertotheelevationofakingtohisroyaloffice.Butnooneeverhad“ascendedtoheaven”inthesenseinwhichJesuswasspeaking.

TheascensionofJesuswasthesupremepoliticaleventofworldhistory.Heascendednotsomuchtoaplaceastoanoffice.HedepartedfromthearenaofhumiliationandsufferingtoenterintoHisglory.Inonemoment,HeleapfroggedfromthestatusofdespisedGalileanteachertothecosmicKingoftheuniverse,jumpingovertheheadsofPilate,Herod,andalltheotherrulersoftheearth.TheascensioncatapultedJesustotherighthandofGod,whereHewasenthronedasKingofkingsandLordoflords.Herethepolitical“expediency”ofHisdeparturestandsoutinboldrelief.

Theimplicationsofthiseventforthechurcharestaggering.Itmeansthatthoughwesufferpersecutionandthescornofhostilepowerstructures—thoughwegroanunderthedemeaningstatusofanunwelcomeminority—ourcandidatesitsintheseatofsovereignauthority.ThekingdomofGodisnotanunrealizeddreamorreligiousfantasy.TheinvestitureofourKingisafaitaccompli.Hisreignisneithermythicalnorillusory.Itcorrespondstoarealstateofaffairs.Atthisverymoment,theLordGodomnipotentreignswithHisSonatHisrighthand,intheseatofimperialauthority.Tobesure,thekingdomisyettobeconsummated—thatisfuture.However,ithasbeeninaugurated.Thatispast.Hereignsinpower,possessingallauthorityinheavenandearth.Thatispresent.Hiskingdomisinvisiblebutnolessreal.ItislefttoHischurchtomakeHisinvisiblekingshipvisible.

Christ’sascensiontotherighthandofGodisinseparablylinkedtothecomingofPentecost.Inacertainsense,Jesus

lackedtheauthoritytodispatchtheSpiritpriortoHisascension.OneofthefirstactsofauthorityHeexercisedafterHisenthronementwastoendowHischurchwithpowerfromonhigh.Hisdisciplesweregivenagreatcommission,amandatetopenetratethewholeworldbearingwitnesstothekingdom.ThesewereandaretobetheauthenticwitnessesofYahweh.However,noborderwastobecrossedormissionundertakenuntilfirsttheSpiritcamedown.ThedisciplesreturnedtoJerusalemrejoicingforthepurposeoftheirwait;theywerewaitingforPentecost.WhenthenewKingofthecosmossenttheHolySpirit,thepowerofthekingdomwasunleashedontheworld.

Christ’selevationwasnotonlypolitical,itwasalsosacerdotal.HeassumednotonlythescepteroftheKingbutthegarmentsoftheHighPriestaswell.InHisascension,Jesusenteredthesanctuaryaswellasthepalace.NotonlydoesJesussitattherighthandofGod,Hekneels.Hehasenteredthesanctussanctorum,theHolyofHolies,tomakedailyintercessionforHispeople.WeareapeoplewhoseKingpraysforusbyname.

Doyouwonder,then,atthedisciples’joy?OncetheyunderstoodwhereJesuswasgoingandwhyHewasgoingthere,theonlyappropriateresponsewascelebration.TheydancedbacktoJerusalem.Hisphysicalpresencewasgone,butHisspiritualandpoliticalpresencewasenhanced.Hiswordsconsolehis“absent”bride:“Andbehold,Iamwithyoualways,totheendoftheage”(Matt.28:20).

AboutTheAuthor

Dr.R.C.SproulisthefounderandchairmanofLigonierMinistries,aninternationalmultimediaministrybasedinSanford,Florida.Healsoservesasco-pastoratSaintAndrew’s,aReformedcongregationinSanford,andaschancellorofReformationBibleCollege,andhisteachingcanbeheardaroundtheworldonthedailyradioprogramRenewingYourMind.

Duringhisdistinguishedacademiccareer,Dr.Sproulhelpedtrainmenfortheministryasaprofessoratseveraltheologicalseminaries.

Heistheauthorofmorethanninetybooks,includingTheHolinessofGod,ChosenbyGod,TheInvisibleHand,FaithAlone,Everyone’saTheologian,TruthsWeConfess,TheTruthoftheCross,andThePrayeroftheLord.HealsoservedasgeneraleditorofTheReformationStudyBibleandhaswrittenseveralchildren’sbooks,includingTheDonkeyWhoCarriedaKing.

Dr.Sproulandhiswife,Vesta,maketheirhomeinLongwood,Florida.

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