dealing with God, we took up the Lord Jesus Christ, the Son of God and the second person of the Trinity. In this web page we consider The Person and work of the Lord Jesus in greater detail. The proper understanding of His Person and work is fundamental to the gospel and to Christianity as a whole.
This study centers around the incarnate Christ. The first study is of the preincarnation of Christ. This is followed by a study of His life. We then consider the very important topic of His death followed by an examination of His resurrection. No study of the Lord Jesus Christ would be complete without a pondering of His present ministry. Finally, the matter of His second coming will be presented. If you wish, you may click on the particular topic.
THE PREINCARNATION OF CHRIST
The first aspect of the preincarnation of Christ concerns the Deity of Christ. There were those (and probably still are) who accept the pre-existence of Christ but denied that He is equal with God. John 5:23 states that "all men should honour the Son, even as they honour the Father." It is thus dishonoring to both the Father and the Son to make Christ something less than God.
1. The divine names. Several names are applied to the Lord Jesus Christ in the Bible. Some have definite reference to His humanity; others clearly show His Deity.
a. Names of eternal relationship. There are at least four names that speak of Christ's eternal relationship.
1) The term "Word". The term Word (Logos) certainly set forth the Deity of Jesus Christ. This is clearly set forth in John 1:1: "In the beginning was the Word, and the Word was with God; and the Word was God." There is no justification in the Greek for the rendering of the last part of this verse as "the Word was a God." That this verse refers to Jesus Christ is evident from John 1:14 (Cf. also 1:18). This was not a mere abiding of the Person of God in Christ. Notice it clearly says "the Word was God." "In Him dwelleth all the fulness of the Godhead bodily" (Colossians 2:9). Thus, everything that God is, Jesus Christ is.
2) The word "Only Begotten". The phrase Only Begotten likewise sets forth the uniqueness of Jesus Christ as God. He is eternally the Only Begotten. He is not just God and not a Son which leads to tritheism; nor is He the Son and not God which leads to Arianism (and the more modern form found in the sect, Jehovah Witnesses). This unique title appears in John 1:14, 18 and again is used by Jesus in 3:16-18.
3) The word "image". Another important word is image. This term is used in Colossians 1:15 where He is declared to be the "image of the invisible God." In a real sense when we have seen Jesus (now by faith; then by sight), we have seen God the Father. Jesus said as much in John 14:9. A related term is expressed image (exact imprint) set forth in Hebrews 1:3. Thus, again every thing the Father is, Jesus Christ is.
4) The phrase "First-Begotten. The final phrase First-Begotten, sometimes rendered "First-Born", is used in three different connections. He is the "First-Begotten" of all creation. This does not mean He is the first created being. Rather it sets forth precedence and cause of all beings. (Cf. Colossians 1:16) This idea is set forth in Romans 8:29 and Colossians 1:15 and speaks of His self- existence eternally. It is used as the "firstborn" of Mary shown in Matthew 1:25 and Luke 2:7 in contrast to His eternal sonship. Hebrews 1:6 may be a bridge between the two concepts. Lastly, the phrase is used as being the first to be raised from the dead to eternal physical life (The others resurrected before Him all died physically). This truth is set forth in Colossians 1:18 and Revelation 1:5 and is suggested by Romans 8:29.
b. Names of Deity. The word God, with a very few exceptions, refers to the true God, Jehovah (or Yahweh, if you prefer).
1) Two passages in Isaiah. Isaiah (40 :3) is referred to in regard to John the Baptist's ministry and evidently applied to Jesus Christ. Isaiah 7:14 sets forth Emmanuel (God with us) and definitely applied to Jesus at His birth (Matthew 1:23).
2) Thomas's confession. Jesus did not rebuke Thomas who declared when he saw the resurrected Jesus, "My Lord and My God" (John 20:28). Instead He commended Thomas for believing this fact.
3) Some New Testament passages. Titus 2:13 declares Jesus Christ to "the Great God and our Savior Jesus Christ." To try to separate the phrase "the great God" from Jesus Christ is a gross misinterpretation. The verse declares the "glorious appearing [bold type for emphasis] of the great God and our Savior"; it is the appearance of the Lord Jesus Christ that is in view here. In Acts 20:28, Paul speaks of "the church of God" and then proceeds to state "which He purchased with His own blood. [bold type for emphasis]" By all rules of grammar the antecedent of these pronouns is the word "God." Hebrews 1:8 applies Psalm 45:6 to the Son and thus, obviously, to Jesus Christ.
4) The word "Jehovah". The name Jehovah (or Yaweh) is uniquely the name for God. The New Testament equivalent (whether a person wants to admit it or not) is Lord. One needs to compare Isaiah 8:13, 14 with 1 Peter 2:7, 8.
In Isaiah the stone of stumbling is the "LORD of hosts"; in Peter, it is referred to the Lord Jesus Christ. Furthermore, the full name of Jesus is the LORD Jesus Christ.
The Septuigent (LXX) repeatedly used the Greek word Kurios as the rendering of "Jehovah." This Greek word is everywhere rendered "Lord" in the New Testament. The phrase "The First and the Last" occurs at least three times in Isaiah (41:4, 44:6, and 48:12) applied to the Jehovah God; it is applied to Jesus Christ in Revelation 1:11, 17; 2:8; and 22:13.
2. The Divine attributes. The attributes of God are ascribed in various ways to Jesus Christ.
a. Eternity. Micah speaking of Christ says His "goings forth have been from of old, from everlasting." John (1:1) uses the phrase "In the beginning" in reference to the Word. That this might refer to Genesis 1:1 may well be true, but John is straining at language here to present the eternal existence of the Word. He states, "In the beginning was the Word." The tense of the verb (both in English and Greek) speaks of a past prior to the word "beginning." Colossians 1:17 states that "He is before all things." Furthermore, all things consist or hold together by Him.
b. Immutability. Immutability has to do with the changelessness of God. Malachi 3:6 states, "I am the Lord, I change not." Hebrews 13:8 restates this truth in regard to Jesus Christ. (Cf. Hebrews 1:11, 12).
c. Omnipotence. Almighty, or all powerful, is something that is true of Deity only. Besides displaying His power in healing, calming the seas, etc. Philippians 3:21 states that He is "able even to subdue all things unto Himself." 1 Corinthians 15:28 shows "all things shall be subdued unto Him."
d. Omniscience. Being all-knowing is again an attribute that only pertains to God. Jeremiah 17:10 shows that God knows our very being. Likewise, Christ is said to know the thoughts of men. This same idea is presented in Revelation 2:23. Matthew 11:27 shows the mutual knowledge of Jesus Christ and God the Father (Cf. John 10:15).
e. Omnipresence. Psalm 139:7ff. shows this truth concerning God. John 14:23 shows that God the Father and Jesus Christ would make their abode with the believer. In the great commission (Matthew 28:20) Jesus promised to be with us "unto the end of the world."
3. The Divine works. The works of Jesus Christ sets forth His deity. Here this writer is concerned with those works that are preincarnate.
a. Creation. It is obvious that creative work is the providence of Deity. John 1:3 plainly states, "All things were made by Him; and without Him was not any thing made that was made." (Also see John 1:10). Again, Colossians 1:16 states, "For by Him were all things created, that are in heaven, and that are in earth, . . .; all things were created by Him, and for Him." Hebrews 1:3 states concerning the Son, "by Whom also He made the worlds." Of course, the He in this verse refers to the Father, but it was the Son Who did the creating. Hebrews 1:10 again states this truth.
b. Preservation. God preserves His creation. This is again the work of the Son, Jesus Christ. Colossians 1:17 so declares, "By Him all things consist [or hold together]." Jesus Christ is the power that holds the atom together notwithstanding the splitting of the atom. Hebrews 1:3 likewise expresses this thought.
c. Forgiveness of sin. In spite of what certain religionists say today, no man has the power to forgive sins. The scribes were right when they said, "Who can forgive sins but God only?" The same passage (v. 10) shows that Jesus had that power as God. Acts 5:31 shows to also to be the case. Colossians 3:13 (and also Ephesians 4:32) states, "even as Christ has forgiven you."
d. The resurrection of the dead. It is true that others were given the power from God to raise people from the dead (Peter with Dorcas for example); only Jesus Christ is said to be the resurrection and the life. It is upon His voice that the dead rise (Cf. John 5:25ff.). 1 Corinthians 15:21 shows that resurrection is by Jesus Christ.
e. All judgment. That God is the final Judge of all men is certainly clear from a perusal of the Bible (Cf. Psalm 9:7, 8). John 5:22 clearly declares, "For the Father judgeth no man, but hath committed all judgment unto the Son." Acts 17:11 also presents this truth. Although the One sitting on the great white throne (Revelation 20:12ff.) is not specified, it is evident that it must be Jesus Christ since all judgment is committed unto Him.
4. The Old Testament Messiah. That the Messiah of the Old Testament is the same as the Christ of the New is evident by the meaning of the words themselves. The fact remains that Messiah is often set forth to be Jehovah. Psalm 2:2 sets forth Jehovah and the "Anointed" (Messiah in the Hebrew) as two distinct Persons. Yet Messiah is spoken of as Jehovah. a. The examination of passages. This writer now considers some of the primary passages dealing with Messiah.
1) Deuteronomy 30:3. Deuteronomy 30:3 sets forth the truth that Jehovah Elohim will be the one who will return which is not possible if He has not been here. Only the Messiah (Christ) can fit this description and here declared to be the Lord God.
2) Jeremiah 33:14-17. Likewise, Jeremiah 33:14-17 suggests that the Messiah, described as the Branch of righteousness and yet of David, is set forth as "the Lord our righteousness." That this applies to Jesus Christ is evident by the angel's announcement to Mary (Cf. Luke 1:31-35).
3) Isaiah 9:6, 7. Similarly, Isaiah 9:6, 7 speaks of the child born and son given as "The mighty God, The everlasting Father." Both humanity--"a child is born", and Deity--"a son is given", are combined in one Person. This Person is in turn described as "The Mighty God, The everlasting Father, the Prince of peace."
4) Zechariah 9:9. Zechariah 9:9 sets forth the triumphal entry of Christ (Messiah) into Jerusalem "having salvation." Yet verse 16 declares that it is "Jehovah their God" that saves them. The Old Testament knows of only one King who will sit on the one throne of His father David. Those who deny an earthly reign of Jesus Christ must allegorize such passages. He is King of kings and Lord of lords as Revelation 19:16 declares.
5) Isaiah 40:1-3. Isaiah 40:1-3 sets forth comfort to Israel and concludes, "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord [Jehovah], make straight in the desert a highway for our God." John the Baptist declared that he was that voice. Each of the four Gospels declare this fact. That John was speaking of Jesus Christ as the one for Whom he was preparing is evident.
6) Jeremiah 23:5, 6. Jeremiah 23:5, 6 ties it all together, for, he speaks of a righteous Branch being raised unto David and a King who will save. The name of this One is THE LORD OUR RIGHTEOUSNESS. That Jeremiah is speaking of the Messiah is clear, indeed.
b. The Angel of Jehovah. The preexistence of Christ is clearly set forth in the Angel of Jehovah. The manifestation of God in a visible and bodily form prior to the incarnation is called a theophany. The most common theophany is that of the Angel of Jehovah.
1) Identified as Jehovah. The Angel of Jehovah is set forth as Jehovah. Genesis 16:7-13 shows this same identification. When Isaac was to be sacrificed by Abraham (Genesis 22:11-18), the Angel of Jehovah is shown to be Jehovah. Some other passages are Genesis 31:11-13; 48:15, 16; Exodus 3:1ff; Exodus 13:21; 14:19; Judges 6:11-13; and 13:9-20.
2) Separate from Jehovah. Yet the Angel of Jehovah is set forth as a Person distinct from Jehovah. Such passages as Genesis 24:7, 40 and Numbers 20:16 show this distinction. Zechariah 1:12, 13 has the Angel of Jehovah speaking to Jehovah. Other passages seem also to make this distinction such as Exodus 23:20; 32:34; 1 Chronicles 21:15-18; Isaiah 63:9; and Daniel 3:25-28. Judges 2:1-5 (see also 2 Kings 19:35) sets forth the deity of the Angel of Jehovah without clear identification with Jehovah. It can be proved that the Angel of Jehovah is the Second Person of the Trinity. The argument is too long to include in this web site. This writer refers you to Chafer's Systematic Theology, V:32, 33.
5. The Biblical Statements. There are numerous passages in the New Testament that assert the pre-existence of Christ. Some are implied statements and a few are positive ones.
a. Indirect statements. The indirect statements are primarily found in John's Gospel. These are merely mentioned here. They include John 1:14 where it is stated "The Word became flesh"; John 1:15, 18, and 30 suggest His pre-incarnation; John 3:16, 17, 31 set forth the idea that God sent His Son into the world; John 6:33, 44, 50, 51, 57, 58 all imply from Jesus' lips that He is pre-existed; John 7:29; John 8:23, 42; John 9:39; and John 17:14, 18 show that He was not of this world and was sent into the world. Philippians 2:8 states that He was "found in fashion as a man." Hebrews 2:14 tells us that He partook of (in the sense of "becoming") flesh and blood. Some of these verses are in the direct passages to be considered, but here they were considered individually. Though we have not analyzed these verses in detail, a cursory look will show the implication.
b. Direct passages. The New Testament is clear in presenting positive evidence of the pre-existence of Christ. These passages will be considered to some extent although a detailed exposition will not be given.
1) John 1 passage. John 1:1-4, 14 clearly sets forth this truth. In verses 1-4 the Word is set forth as being with God and being God from the beginning. Then in verse 14 it is stated that "The Word was made flesh and dwelt among us, . . . ." It is obvious that Jesus Christ is in view here.
2) John 6 passage. John 6:33, 38, 41, 50, 51, 58, 62 set forth a sevenfold declaration by God that He came from heaven. Verse 62 clearly states, "What and if ye shall see the Son of man ascend up where He was before?" Although a question rather than a statement, it is a direct statement in question form. It is only unbelief that rejects this plain statement or tries to allegorize it in some way.
3) John 8 passage. John 8:58, 59 clearly set forth His pre-existence. Jesus said, "Before Abraham was I am." The Jews took up stones to stone Him because they fully understood the clear meaning of His words, namely, He was claiming pre-existence even claiming deity. That they understood Him to be claiming this is clear from John 10:33 where they fully understood Him when they said, "Because that thou, being a man, makest thyself God."
4) Jesus' prayer in John 17. John 17:5 plainly states, "And now, O Father, glorify Thou Me with Thine own Self with the glory which I had with Thee before the world was." What clearer passage do we need? This verse shows that He pre-existed before the world was. He is simply requesting that the glory He set aside when He came to earth be restored. The details of this verse have been explored by many others and need not be of concern here.
5) Philippians 2:6-11. One of the most important and yet most controversial passages concerning this truth is Philippians 2:6-11. In particular, verse 6 is in view: "Who, being in the form of God, thought it not robbery to be equal with God." For a detailed exposition of this verse and the one following, a number of good commentaries can be recommended. It was discussed to some extent on the web page God the Son under the heading of "The emptying." It is a terse statement that states His pre-existence and essential deity as well as the setting aside His glory to come to be mankind's Saviour.
The arguments set forth here show without doubt (except for those who refuse to accept the testimony of Scripture) the pre-existence of Christ. These are clearly applied to the Lord Jesus. We next consider the matter of Christ Incarnate. There are really several parts to this covering His life from His birth to His death and resurrection, His death and resurrection itself, His present ministry and finally His second coming. The next subject is thus that of His incarnate life