The Great Doctrines of the Bible Part 8

Acte 4:33; 16:31; Luke 2:11; Acts 9:17; Matt. 22:43-45. It is true that this term is used of men, e.g., Acts 16:30--"Sirs (Lords), what must I do to be saved?" John 12:21--"Sir (Lord), we would see Jesus." It is not used, however, in this unique sense, as the connection will clearly show. In our Lord's day, the t.i.tle "Lord"

as used of Christ was applicable only to the Deity, to G.o.d. "The Ptolemies and the Roman Emperors would allow the name to be applied to them only when they permitted themselves to be deified. The archaeological discoveries at Oxyrhyncus put this fact beyond a doubt. So when the New Testament writers speak of Jesus as Lord, there can be no question as to what they mean." --_Wood._

d) Other Divine Names are Ascribed to Him:

"The first and the last" (Rev. 1:17). This t.i.tle used of Jehovah in Isa. 41:4; 44:6; 48:12. "The Alpha and Omega" (Rev. 22:13, 16); cf. 1:8 where it is used of G.o.d.

2. DIVINE WORs.h.i.+P IS ASCRIBED TO JESUS CHRIST.

The Scriptures recognize wors.h.i.+p as being due to G.o.d, to Deity alone: Matt. 4:10--"Wors.h.i.+p the Lord thy G.o.d, and him only." Rev.

22:8, 9--"I fell down to wors.h.i.+p before the feet of the angel...Then saith he unto me, See thou do it not:.... wors.h.i.+p G.o.d." John was not allowed even to wors.h.i.+p G.o.d at the feet of the angel. Acts 14:14, 15; 10:25, 26--Cornelius fell down at the feet of Peter, and wors.h.i.+pped him. "But Peter took him up, saying, Stand up; I myself also am a man." See what an awful fate was meted out to Herod because he dared to accept wors.h.i.+p that belonged to G.o.d only (Acts 12:20-25). Yet Jesus Christ unhesitatingly accepted such worsnip, indeed, called for it (John 4:10). See John 20:28; Matt. 14:33; Luke 24:52; 5:8.

The homage given to Christ in these scriptures would be nothing short of sacrilegious idolatry if Christ were not G.o.d. There seemed to be not the slightest reluctance on the part of Christ in the acceptance of such wors.h.i.+p. Therefore either Christ was G.o.d or He was an imposter. But His whole life refutes the idea of imposture.

It was He who said, "Wors.h.i.+p G.o.d only"; and He had no right to take the place of G.o.d if He were not G.o.d.

G.o.d himself commands all men to render wors.h.i.+p to the Son, even as they do to Him. John 5:23, 24--"That all men should honor the Son, even as they honor the Father." Even the angels are commanded to render wors.h.i.+p to the Son. Heb. 1:6--"And let all the angels of G.o.d wors.h.i.+p him." Phil. 2:10--"That at the name of Jesus every knee should bow."

It was the practice of the apostles and the early church to render wors.h.i.+p to Christ: 2 Cor. 12:8-10--"I besought the Lord." Acts 7:59--"And they stoned Stephen, calling upon G.o.d, and saying, Lord Jesus, receive my spirit." 1 Cor. 1:2--"Them that...call upon the name of Jesus Christ our Lord."

The Christians of all ages have not been satisfied with admiring Christ, they have adored and wors.h.i.+pped Him. They have approached His person in the att.i.tude of self-sacrifice and wors.h.i.+p as in the presence of and to a G.o.d.

Robert Browning quoted, in a letter to a lady in her last illness, the words of Charles Lamb, when in a gay fancy with some friends as to how he and they would feel if the greatest of the dead were to appear suddenly in flesh and blood once more--on the first suggestion, and "if Christ entered this room?" changed his tone at once, and stuttered out as his manner was when moved: "You see --if Shakespeare entered, we should all rise; if Christ appeared, we must kneel."

3. HE POSSESSES THE QUALITIES AND PROPERTIES OF DEITY.

a) Pre-Existence.

John 1:1--"In the beginning"; cf. Gen 1:1 John 8:58--"Before Abraham was, I am." That is to say: "Abraham's existence presupposes mine, not mine his. He was dependent upon me, not I upon him for existence.

Abraham came into being at a certain point of time, but I am."

Here is simple being without beginning or end. See also John 17:5; Phil. 2:6; Col. 1:16, 17.

b) Self-Existence and Life-Giving Power:

John 5:21, 26--"For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will." "For as the Father hath life in himself, so hath he given to the Son to have life in himself." 1:4--"In him was life." See also 14:6; Heb. 7:16; John 17:3-5; 10:17, 18. These scriptures teach that all life--physical, moral, spiritual, eternal--has its source in Christ.

c) Immutability:

Heb. 13:8--"Jesus Christ the same yesterday, and today, and for ever." See also 1:12. All nature, which like a garment He throws around Him is subject to change and decay; Jesus Christ is the same always, He never changes. Human teachers, such as are spoken of in the context, may change, but He, the Christ, never.

d) All the Fulness of the G.o.dhead Dwelt in Him:

Col. 2:9--Not merely the divine perfections and attributes of Deity, but _(theotes)_ the very essence and nature of the G.o.dhead.

He was not merely G.o.d-like; He was G.o.d.

4. DIVINE OFFICES ABE ASCRIBED TO HIM.

a) He is the Creator:

John 1:3--"All things were made by Him." In the creation He was the acting power and personal instrument. Creation is the revelation of His mind and might. Heb. 1:10 shows the dignity of the Creator as contrasted with the creature. Col. 1:16 contradicts the Gnostic theory of emanations, and shows Christ to be the creator of all created things and beings. Rev. 3:14--"The beginning of the creation of G.o.d," means "beginning" in the active sense, _the origin,_ that by which a thing begins to be. Col. 1:15--"first-born," not made; compare with Col. 1:17, where the "for" of v. 16 shows Him to be not included in the "created things," but the origin of and superior to them all. He is the Creator of the universe (v. 16), just as He is the Head of the church (v. 18).

b) He is the Upholder of All Things:

Col. 1:17; Heb. 1:3. The universe is neither self-sustaining nor is it forsaken by G.o.d (Deism). Christ's power causes all things to hold together. The pulses of universal life are regulated and controlled by the throbbings of the mighty heart of Christ.

c) He Has the Right to Forgive Sins.

Mark 2:5-10. Luke 7:48--"And he said unto her, Thy sins are forgiven."

Certain it is that the Pharisees recognized that Christ was here a.s.suming a divine prerogative. No mere man had any right to forgive sins. G.o.d alone could do that. Hence the Pharisees' charge of blasphemy. This is no declaration of forgiveness, based upon the knowledge of the man's penitence. Christ does not merely _declare_ sins forgiven. He _actually_ forgives them. Further, Jesus, in the parable of the Two Debtors (Luke 7), declares that sins were committed against Himself (cf. Psa. 51:4--"Against thee, thee only, have I sinned").

d) The Raising of the Bodies of Men is Ascribed to Him:

John 6:39, 40, 54; 11:25. Five times it is here declared by Jesus that it is His prerogative to raise the dead. It is true that others raised the dead, but under what different conditions? They worked by a delegated power (Acts 9:34); but Christ, by His own power (John 10:17, 18). Note the agony of Elisha and others, as compared with the calmness of Christ. None of these claimed to raise the dead by his own power, nor to have any such power in the general resurrection of all men. Christ did make such claims.

e) He is to be the Judge of All Men;

John 5:22--"For the Father judgeth no man, but hath committed all judgment unto the Son." 2 Tim. 4:1; Acts 17:31; Matt. 25:31-46.

The Man of the Cross is to be the Man of the throne. The issues of the judgment are all in His hand.

5. DIVINE ATTRIBUTES ARE POSSESSED BY HIM.

a) Omnipotence.

Matt 28:18--"All power is given unto me in heaven and in earth."

Rev. 1:8; John 17:2; Eph. I:20-22. Here is power over three realms: First, all power on earth: over disease (Luke 4:38-41); death (John 11); nature, water into wine (John 2); tempest (Matt. 8). Second, all power in h.e.l.l: over demons (Luke 4:35, 36, 41); evil angels (Eph. 6). Third, all power in heaven: (Eph. 1:20-22). Finally, power over all things: (Heb. 2:8; 1:3; Matt. 28:18).

b) Omniscience.

John 16:30--"Now are we sure that thou knowest all things." 2:24; Matt. 24; 25; Col. 2:3. Ill.u.s.trations: John 4:16-19; Mark 2:8; John 1:48. "Our Lord always leaves the impression that He knew all things in detail, both past and future, and that this knowledge comes from His original perception of the events. He does not learn them by acquisition. He simply knows them by immediate perception.

Such utterances as Matt. 24 and Luke 21 carry in them a subtle difference from the utterances of the prophets. The latter spoke as men who were quite remote in point of time from their declaration of unfolding events. Jesus spoke as one who is present in the midst of the events which He depicts. He does not refer to events in the past as if He were quoting from the historic narrative in the Old Testament. The only instance which casts doubt upon this view is Mark 13:32. The parallel pa.s.sage in Matthew omits, in many ancient versions, the words; "Neither the Son." The saying in Mark is capable of an interpretation which does not contradict this view of His omniscience. This is an omniscience nevertheless, which in its manifestation to men is under something of human limitation."--_Wood._

This limitation of knowledge is no argument against the infallibility of those things which Jesus did teach: for example, the Mosaic authors.h.i.+p of the Pentateuch. That argument, says Liddon, involves a confusion between limitation of knowledge and liability to error; whereas, plainly enough, a limitation of knowledge is one thing, and fallibility is another. St. Paul says, "We know in part," and "We see through a gla.s.s darkly." Yet Paul is so certain of the truth of that which he teaches, as to exclaim, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." Paul clearly believed in his own infallibility as a teacher of religious truth, and the church of Christ has ever since regarded his epistles as part of an infallible literature. But it is equally clear that Paul believed his knowledge of truth to be limited. Infallibility does not imply omniscience, any more than limited knowledge implies error.

If a human teacher were to decline to speak upon a given subject, by saying that he did not know enough about it, this would not be a reason for disbelieving him when he proceeded to speak confidently upon a totally different subject, thereby at least implying that he did not know enough to warrant his speaking. On the contrary, his silence in the one case would be a reason for trusting his statements in the other. The argument which is under consideration in the text would have been really sound, if our Saviour had fixed the date of the day of judgment and the event had shown him to be mistaken. Why stumble over the limitation of this attribute and not over the others? Did He not hunger and thirst, for example? As G.o.d He is omnipresent, yet as man He is present only in one place.

As G.o.d He is omnipotent; yet, on one occasion at least, He could do no mighty works because of the unbelief of men.

c) Omnipresence.

Matt. 18:20--"For where two or three are gathered together in my name, there am I in the midst of them." He is with every missionary (Matt. 28:20). He is prayed to by Christians in every place (1 Cor.

1:2). Prayer would be a mockery if we were not a.s.sured that Christ is everywhere present to hear. He fills all things, every place (Eph. 1:23). But such an all pervading presence is true only of Deity.

6. HIS NAME IS COUPLED WITH THAT OF G.o.d THE FATHER.

The manner in which the name of Jesus Christ is coupled with that of G.o.d the Father clearly implies equality of the Son with the Father. Compare the following:

a) The Apostolic Benediction.

2 Cor. 13:14. Here the Son equally with the Father is the bestower of grace.

b) The Baptismal Formula.

Matt. 28:19; Acts 2:38. "In the name," not the names (plural).