THE GLORY OF THE DEITY OF OUR LORD JESUS CHRIST
PART 2
EXTENDED VERSION
I now turn to “the truth of the deity of Jesus” and the fact that for eternity He is the believers’ righteousness and wisdom (cf again Lk 24:27 and associated Old Testament references as listed). I begin the discussion on the deity of Jesus by looking at comments by Griffith Thomas concerning the atoning propitiation sacrifice of Jesus and His righteousness which is imputed to the believer. Griffith Thomas states “It is not enough that our Lord’s death occurred in history; it must also become part of our personal experience, in order that it may be a spiritual force in our life.”[1] He goes on to explain Article 11 in the Book of Common Prayer – “We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works …”[2] Commenting on Article 11 Griffith Thomas suggest that it is the compliment of Article 2 – “The Son which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man’s nature….”[3] I observe from Griffith Thomas’ comments the valuable truth that Jesus is the eternal second Person, the Son from everlasting, the eternal Living Word (Jn 1:1). Where I have said “observes above”, I need to expand this important truth noted by Griffith Thomas concerning “…imputed to the believer.” The phrase above “…imputed to the believer…” is wonderful for the analysis required for the original dissertation. For the review of Erickson’s logical order, I need to highlight this following truth. On regeneration the new believer knows almost nothing of the truths of faith God has just given but knows he/she has been born again – born anew – born from above (Jn 3:7). Being filled with the Holy Spirit and knowing this glorious anointing (1 Jn 2:20ff) this imputation is amazing. On regeneration, on being saved, salvation is not lost (Lk 19:10; Heb 13:5). Each new believer now begins to know and grow in obedience. Of course there is a warning in relation to sin as already noted above (Rom 6:1-18). This warning is highlighted in the following passage:
- Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, 2. instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. 3. And God permitting, we will do so. 4. It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5. who have tasted the goodness of the word of God and the powers of the coming age, 6. if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace. 7. Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. 8. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned. 9. Even though we speak like this, dear friends, we are confident of better things in your case – things that accompany salvation. 10. God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. 11. We want each of you to show this same diligence to the very end, in order to make your hope sure. 12. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised. 13. When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, 14. saying, “I will surely bless you and give you many descendants.” 15. And so after waiting patiently, Abraham received what was promised. 16. Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. 17. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. 18. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. 19. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20. where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek. (Hebrews 6)
- I have emphasized that after regeneration the new believer will want to know and grow. Thus you will note that the passage starts with the word “therefore” which refers back to a previous warning about falling away. I ask the question, “Can a Christian fall away?” In the passage quoted the writer suggests that we “leave the elementary teachings about Christ and go onto maturity.” The passage raises the question about falling from grace or losing salvation. I suggest that the passage does not teach that one of the elect can ever lose salvation as suggested in verses 4-6. I suggest that this is a “hypothetical argument” which warns Christians from a Jewish background that being born in the Spirit will result in encouragement from the Holy Spirit to want to know more about Jesus and to grow to maturity in Him. I also suggest these verses are a warning against backsliding. I do not consider that this passage is suggesting that the believer can “lose their salvation” for the truth is that this cannot happen. What can be the case is that the person had never been regenerated in the first place. I have included the whole passage (Heb 6) to emphasise that even though this Scripture “speaks like this” (v9) there is confidence that God is at work in their hearts and that they are regenerated and that these words in Scripture here are a great encouragement to those who are regenerated but who need emphasis by God of His promises and that they need to constantly look to Him whilst waiting patiently for His continual blessings. If there is any doubt on the part of the believer, this should not be seen as a sign that the believer is not a regenerated person. Doubt should send the believer back to God’s word in order to reconcile any differences or address any doubts. For example, if prayer is unanswered, a believer would not turn their back on God and His promises, but would go back to God’s word to confirm that God’s ways are far better than ours (cf Jn 6:39-40; 10:27-30; Phil 1:9-10; 3:12-17). I include the whole of Hebrews 6 passage for context purposes. It is dangerous in some cases to take a verse of Scripture by itself to prove a particular point.
Concerning the fact of Christ’s deity, I am reminded of how all God’s righteousness and wisdom dwells in His Son – the sovereign Lord Jesus. Several thoughts from the key area Sovereignty of God are therefore re-emphasized in the context of the truth of the Deity of Jesus. The truths of Scripture need to be printed here for encouragement.
“Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but for those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God…it is because of Him you are in Christ Jesus, who has become for us wisdom from God – that is, our righteousness, holiness and redemption.” (1 Cor 1:22-24, 30).
There is also Jesus’ truth about His salvation–rest and that believers can find comfort through faith in Him.
Jesus said: “All things have been committed to me by my Father. No-one knows the Son except the Father, and no-one knows the Father except the Son and those to whom the Son chooses to reveal Him.
‘Come to me, all who are weary and burdened and I will give you rest…’” (Mt 11:27, 28).
We can completely trust Jesus for He also said: “All authority in heaven and on earth has been given to me.” (Mt 28:18)
This is a very important point for it confirms the truth of Jesus’ authority as the apostle John explains:
“The Father loves the Son and has placed everything in His hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.” (Jn 3:35-36)
This is also supported by the following truths about the authority of Jesus and His election of those chosen before the foundation of the world as explained in the references (Jn 5:24; 6:37, 44, 65; 10:12; 17:1-8, 24-26; Eph 1:4-5).
This reality is clearly seen in the Old Testament record when God speaks to Moses out of the burning bush, and Moses asks about God’s name, and God says to Moses:
“I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’” (Ex 3:14)
Clearly it was Jesus speaking out of the burning bush as God, the Living Word, who was in the Old Testament concealed, who is in the New Testament revealed and who is to come. Jesus is the eternal second Person of YAHWEH. In John 6:35; 8:12; 10:7; 10:11; 11:25; 14:6 and 15:1, Jesus as God, in His glorious deity, speaks again as God using His name “I AM.” Jesus’ deity is also seen with references firstly to John 4:26:
“Then Jesus declared ‘I who speak to you am He.’”
I comment on the words ‘am He’ with the truth that in Greek Jesus is actually saying “I am….I am God” which reflects His Name (Ex 3:14), and His revelation of Himself as the eternal Lord in reality in His Old Covenant.
This is an eternal truth to His deity even before He came into His world. Secondly this is further confirmed by the apostle John – John 8:58.
Jesus said: “I tell you the truth, before Abraham was born, I am!”
In the extended edition and separate edition – the abridged edition further detail is provided. Erickson importantly comments and notes “that rather than saying, ‘I was,’ He says, ‘I am.’ Erickson notes that Leon Morris suggests there is an implied contrast here between ‘a mode of being which has a definite beginning’ … ‘one of which is eternal’. It is also quite possible that Jesus is alluding to the ‘I AM formula’ which the LORD identified Himself in Exodus 3:14-15.[4] Further, Tenney adds to Erickson with a very succinct comment concerning the deity of Christ, providing ample references explaining that before His enemies He used language that predicted both pre-existence and deity (Jn 8:42, 58; 10:30-33, 36; Mt 22:41-45).
Also concerning Erickson’s discussion on the deity of Christ, Tenney notes that in Christ God is perfectly pictured (Col 1:15), and “that in Him all the fullness of deity resides (1:19), and that in Him are hidden all the treasures of wisdom and knowledge (2:3).”[5] I include again here for the purpose of context comments made earlier by Milne about the deity of Jesus. Concerning the deity of Christ, the Lordship of Jesus, Milne explains that we need no longer “wait further revelation which might supersede His self-disclosure in Jesus Christ. As the eternal Son of God, the reality of the eternal God Himself, Jesus is the ultimate revelation, the truth in whom are hidden all the treasures of wisdom and knowledge (Jn 14:6; Col 2:3).”[6]
Wisdom of God’s Choosing in Christ
Concerning the wisdom of Christ and being mindful of His divinity, one area I am very interested in, is the authority given to Jesus by the Father concerning the truth again in John 10:29:
“My Father, who has given them to me, is greater than all; no-one can snatch out of my Father’s hand.”
Jesus follows this with the wonderful truth, “I and the Father are one” (Jn 10:30).
Does God choose as He pleases? Does His choice depend on advanced awareness? For Augustine, suggests Erickson, “for God by an unalterable decree has determined who is to be saved; being totally of God’s grace, salvation in no way depends on humans or what they do…”[7]
Following these comments by Augustine, Erickson looks at differing views of predestination, firstly Calvin. He notes the “acronym TULIP: total depravity, unconditional predestination, limited atonement, irresistible grace and perseverance.”[8] I have touched on these truths already, however the focus and context now concerns Jesus and His deity as God – the Son of God. Erickson notes that total depravity “means that every individual is so sinful as to be unable to respond to any offer of grace.”[9] I see this in many instances where Jesus speaks to the Pharisees. He adds that sometimes “the phrase ‘total inability’ is used, meaning that sinners have lost the ability to do good and are unable to convert themselves.” I added the last two words “convert themselves” should actually be “regenerate themselves” as conversion is the process of growth and knowledge as the elect’s response.
This is why I have already acknowledged Romans 3:10-12 and Jesus’ words:
“The Son of Man came to seek and to save what was lost.” (Lk 19:10).
Thus here I observe and see the need to look to Jesus completely in the right action or behaviour with the aim of being successful for eternity through faith in Jesus – being declared righteous, and the comfort only He gives, mindful that even our faith is His gift (Eph 2:5-8). Jesus is Saviour and has God’s full authority. Further commenting on God’s actions, Erickson notes the choice of the nation of Israel and comments “in Romans 9 Paul argues impressively that all of these choices are totally of God and in no way depend on the people chosen.”[10] Romans 9:15-16 is cited here. Erickson also notes that election is “Efficacious”,[11] in that those whom God chooses will most certainly come to faith in Jesus and, for that matter, will persevere in that faith to the end.”[12] A comment on “chooses.” Erickson comments here that election is efficacious and the elect will certainly come to faith in Jesus and will persevere to the end could be more accurately stated. I have already revisited and discussed the sovereignty of God. What I am emphasizing here is that Erickson’s comments in this context limit the sovereignty of God. I ask the question, who is doing the “coming to faith”? Who is doing the “persevering to the end”? I emphasise here that God gives the faith in Jesus, through the grace of Jesus (Rom 3:22, 26); where the Greek teaches faith “of” Jesus (again, Rom 3:22; Eph 2:5-8), and God preserves His elect (Heb 13:5).
Erickson explains that we confidently understand God’s plan will be fulfilled and that the “elect will come to faith,”[13]also understanding that we must not criticize ourselves when in our witness some do not come to faith in Jesus for that occurred in His ministry also (Jn 6:37, 44), and we should be encouraged in our witness and evangelism as we do not know who is the elect and we must understand and acknowledge that it is all by grace – God’s unmerited favour through the authority given through Jesus. What a comfort this is and an encouragement to press on towards the goal God has given to believers – to be successful, that is to be faithful to Jesus.
Commenting on the above – the Grace of Jesus, and Jesus’ requirement also for our obedience, Carson in his reflections on assurance makes an interesting comment about election that as an “element in the Biblical portrayal of God’s sovereignty never functions so as to destroy human responsibility…”[14] I add that here “sovereignty” points directly to the deity of Jesus. This is a very important truth. Jesus taught the wisdom of this truth the day before Good Friday.
“Jesus said: ‘I am the Way the Truth and the Life.
Jesus said: “If you love me you will obey what I command.’” (Jn14:15)
Jesus then explained that he had authority to say these words – authority
“As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in His love.” (Jn 15:9-10)
Given by God the Father to God the Son
It’s wonderful to focus again on the truth of the selfless love of Jesus – His dedication to “save His people from their sins” (Mt 1:21) – His obligatory love, His mission and duty in obedience to His Father to complete the Father’s purposes – the redemption of the elect. Also commenting on the point above, Schreiner explains that God – YAHWEH (Father, Son and Holy Spirit) – is completely sovereign and “yet human choices and responsibility are not a charade. God ordains all that comes to pass and is good; and yet evil exists, and it is really evil. God chooses only some to be saved, and yet there is also the true sense in which He desires the salvation of all. Those who are elect will never lose their salvation, and yet those who do not persevere to the end will not inherit the Kingdom of God.”[15] The above statement is of a human mind – a Christian brother or sister with the mind of Christ. However, none can judge, and I thus focus on the truth of the parable of the sower and the wheat and the tares here.
Westblade in Schreiner comments on ability in his discussion on divine election. He notes “God Himself gives and withholds the ability to trust. God, not the sinner, should therefore be held responsible.”[16] This highlights how difficult this theological truth is to our finite minds as Westblade continues “that God gives, an ability to trust to have a will that is favourably disposed, is a moral ability, one that we commonly distinguish in practice from our natural or physical abilities.”[17] Schreiner expands this comment by his comment on prevenient grace where he distinguishes between moral and physical ability. He notes that “God gives commands to unbelievers that they can physically obey; that is, they could observe His commandments if they desired to do so. Unbelievers are morally unable to keep God’s commands in the sense that they have no desire to obey all of His commandments.”[18] Thus he explains prevenient grace that before they repent as the scriptures teach “that they have no moral ability to believe, and the only way they will believe is if they are given by the Father to the Son. This revelation is not vouchsafed to all people but only to the elect.”[19] He takes this thought one step further by commenting on Scripture where Jesus commands believers “to be perfect (Mt 5:48), but the need for forgiveness (Mt 6:14-15) demonstrates that perfection is impossible to attain.”[20] I note as Schreiner discusses that it is difficult for humankind to accept their responsibility for sin irrespective of the truth that “they are born with an inclination and that will inevitably lead them to sin.”[21] The reality discussed by Schreiner that it is “the kindness of God”[22] that should give people understanding and leading to repentance. As Schreiner had already stated that Adam was still responsible for their “failure to respond to God’s grace.”[23] These are awesome thoughts as we stand in awe of the righteousness and wisdom of Jesus in the care of our loving and merciful Father who patiently waits for those to change – to turn to Him in repentance and faith answering the call in actions that are successful – wise actions for now and eternity. I note here that this discussion seems to override election. My finite mind has great difficulty in the theology of election as, although having the mind of Christ (1 Cor 2:16), Schreiner seems to be ignoring God’s predestination. I reason that the Holy Spirit through the conviction of those to be regenerated will always be successful through Jesus’ irresistible grace. I cannot judge as stated but can only be a faithful teacher of Scripture to all. I am not a judge but a fruit inspector. Those who are elect will come to Jesus. Only Jesus knows who the elect are. The elect will respond to the Holy Spirit’s, the Spirit of Jesus’ effectual calling.
“And everyone who calls on the name of the Lord will be saved.” (Acts 2:21)
I mention again that the elect will know their calling after regeneration.
In the verse above Peter is addressing the crowd and referring to Jesus, and the deity of Jesus whom God raised from the dead to pay the price of sin of those who trust Jesus (also Rom 5:8; 6:23; 2 Cor 5:21; 1 Pe 3:18). I further clarify the truth “…God raised…” that the sovereignty of Jesus is clearly seen here in that the Father gave Jesus authority (Jn 15:9-10) to raise Himself (Jn 10:18). I note here Peter is acknowledging Jesus as “Lord” but the reference cited is from the Old Testament as follows:
“And everyone who calls on the name of the LORD will be saved. (Joel 2:32)
I acknowledge that this reference refers to YAHWEH and Peter is actually acknowledging Jesus the “Lord” the eternal second Person of YAHWEH.
Effectual Call – The True Wisdom of God in Jesus
Thus I view the need to discuss effectual call. In thinking about this amazing subject I focus on the most positive mindset possible – that concerning a further analysis of Jesus’ authority.
“The Son of Man came to seek and to save what was lost” (Lk 19:10)
This is the epitome of God’s wisdom in Jesus.
Ware discusses effectual calling and grace. Here I emphasize the grace of Jesus:
“John testifies concerning Him. He cries out, saying ‘This was He of whom I said, He who comes after me has surpassed me because He was before me. From the fullness of His grace we have all received one blessing after another. For the law was given through Moses; grace and truth came through Jesus Christ. No-one has ever seen God but only God the One and only begotten Son who is at the Father’s side, has made Him known.’” (Jn 1:15-18)
I view this as one of the most marvelous doctrines demonstrating the righteousness and wisdom and sovereignty of God in Jesus. It is Jesus’ righteousness and wisdom – mainly His success to His people in His love. Ware’s comments add to Erickson. I have mentioned before I disagree with Erickson in that I believe the order is regeneration and conversion – the calling, a “persuasive summons”, as Ware explains below.
Ware explains that the doctrine “refers more specifically to God’s inward and ultimately persuasive summons to repent of sin and turn to Christ for salvation.”[24] I am humbled by this great comfort. Again I am reminded of the truths:
“God presented Him (Jesus) as a sacrifice of atonement (propitiation) through faith in His blood. He did this to demonstrate His justice, because in His forbearance He had left the sins committed beforehand unpunished – He did it to demonstrate His justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. Where then is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. For we maintain that a man is justified by faith apart from observing the law.” (Rom 3:25-28)
I emphasize here that ‘justify’ refers to and of the believer being declared righteous by God through faith in Jesus. The reality is that no-one is perfect, good or holy by their own self-righteousness (Rom 3:10-12). I also focus on the reality of:
“Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For He chose us in Him before the creation of the world to be holy and blameless in His sight.
In love He predestined us to be adopted as His sons and daughters through Jesus Christ…in Him we were also chosen having been predestined according to the plan of Him who works out everything in conformity with His purpose and will, in order that we, who were the first to hope in Christ, might be for the praise of His glory. And you were included in Christ when you heard the word of truth, the Gospel of your salvation. Having believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance …” (Eph 1:3, 4; 11-14)
I acknowledge that this is a very important truth especially concerning purity where believers are to be “holy and blameless in the Father’s sight” (again Eph 1:4), and this is discussed later when examining the problem of scholarly and non-scholarly liberal error which condones, for example, homosexuality. I discuss this in the comments on sanctification.
[1] W H Griffith Thomas, The Catholic Faith. (London: Church Book Room Press Ltd, 1966), p 54
[2] Ibid, 55
[3] Ibid.
[4] Millard J Erickson, Christian Theology. (Grand Rapids: Baker Book House, 1998), p 702
[5] Merrill C Tenney, New Testament Survey. (Grand Rapids: Eerdmans, 1983), p 323
[6] Bruce Milne, Know the Truth. (Leicester: Inter-Varsity Press, 1982), p 67
[7] Millard J Erickson, Christian Theology. (Grand Rapids: Baker Book House, 1998), p 924
[8] Ibid, 928
[9] Ibid.
[10] Ibid, 930
[11] Ibid.
[12] Millard J Erickson, Christian Theology. (Grand Rapids, Mich: Baker Books, 1998), p 930
[13] Ibid, 940
[14] D A Carson, “Reflections on Assurance” Still Sovereign, eds Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 272
[15] Thomas R Schreiner, Bruce A Ware, eds Still Sovereign. (Grand Rapids: Baker Books, 2000), p 19
[16] Donald Westblade, “Divine Election in the Pauline Literature.” Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 79
[17] Ibid.
[18] Thomas R Schreiner, “Does Scripture Teach Prevenient Grace in the Wesleyan Sense?” in Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 243
[19] Ibid.
[20] Ibid.
[21] Ibid, 244
[22] Ibid.
[23] Ibid.
[24] Bruce A Ware, “Effectual Calling and Grace,” in Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 211