In the previous chapter we discussed several characteristics of God as exemplified by specific representations of His being in the scriptures. God is perceived by some as a vengeful being full of rage who incited and instructed the Hebrews to murder or take revenge. This interpretation is derived partly from instructions regarding the possession of Canaan and later warnings of destruction to Judah and Israel by the prophets. While it is possible to focus one’s attention on these wrathful statements, such interpretations overlook God’s mercy and compassion toward mankind. In this chapter we will study God’s compassionate and forgiving nature by examining His provision for salvation through Christ.
The character and nature of Christ, revealed in the New Testament, seems different compared to Jehovah in the Old Testament. Christ teaches love, mercy, compassion and moderation. Sometimes Christ’s statements, such as those found in the sermon on the mount, are used to contrast the nature of Christ with the “God of the Old Testament”. Some conclude that the transition from the wrathful Jehovah to the loving Christ represents an evolution of the psychological sophistication of the writers of the New Testament, or perhaps, the Hebrew culture in general.
The writer of Hebrews, speaking of Christ’s relationship to God, states that Christ is the “express image of His person” (Hebrews 1.3). Vine defines the term “express image” as follows; “....denotes, firstly, a tool for graving .... then, a stamp or impress, as on a coin or a seal, in which case the seal or die which makes an impression bears the image produced by it, and vice versa, all the features correspond respectively with those of the instrument producing it”. (Vine’s Expository Dictionary of New Testament Words, W. E. Vine, Macdonald Publishing Company, Mclean, Virginia, p. 587). The New Testament in many places reinforces the fact that Christ and God share the same nature and are united in purpose.
Christ’s nature was misunderstood during His time on earth. Jesus asked His disciples who men said that He was. His disciples answered, “....Some say that thou art John the Baptist; some Elias; and others, Jeremias or one of the prophets.” (Matthew 16.14). Some, like Nicodemus, recognized that Christ was a servant of God. Nicodemus, who came to Christ by night, stated, “....we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.” (John 3.2). The character of Christ was seen but not fully understood at that time, or in the present period. As we shall see, Christ was more than a prophet or elevated angel.
We can understand Christ better by looking at four of His attributes and their relationship to the nature of God. We will discuss the deity of Christ and His coexistence with God, His relationship to God as a son, His role as the savior in God’s plan to redeem mankind from sin and Christ’s role as a judge. Reviewing these characteristics will demonstrate how Christ can be seen as the fullness of God’s eternal design and the “express image of His person”.
The scriptures attest to the deity of Christ placing Him at God’s side before creation. John states, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.” (John 1.1-3). John’s description of Christ not only places Him at God’s side but shows that Christ had an active role in creation. In the Genesis account of creation, Moses states, “In the beginning God created the heaven and the earth”. (Genesis 1.1). The word “God”in these passages appears to be singular but in the original language the Hebrew word “elohim” is plural and could be translated as gods. This has created confusion for some who parallel the Genesis account with what are identified as creation myths but John’s description of Christ cited above, sheds light on the plurality of the Godhead stating that God created the world through Christ validating the accuracy of the Genesis account.
The phrase “and God said ....” occurs nine times in the account of creation (Genesis 1) emphasizing the power and significance of God’s word. These statements parallel John’s description of Christ as the “word” (John 1.1-5). Paul speaks of Christ’s role in creation in his address to the Colossians. Paul states, “For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. And he is before all things, and by him all things consist.” (Colossians 1.16-17).
The context of this passage is a discussion of God, His authority and His role in salvation. Paul speaking of God, states, “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son ....” (Colossians 1.12-13). In both of the above passages, as well as in the description given by John, Christ and the Father are one through God’s will. Christ’s active role in creation, which occurred by God’s will and command, reveal that Christ and God are inseparable in purpose and will toward mankind. God can be seen as the designer and authority over the creation with Christ carrying out His will.
The writer of Hebrews also discusses Christ’s role in creation. “God who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom he hath appointed heir of all things, by whom he also made the worlds.” (Hebrews 1.1-2). The deity of Christ can be concluded in the fact that the writers place Him at God’s side playing an active role in creation.
Christ’s deity is further established by examining His authority over the angels. Angels in the scriptures are servants of God, and as such, perform His commands and worship Him. Christ is contrasted with the angels by the writer of Hebrews. “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him.” (Hebrews 1.5-6). Christ is set apart from the angels as deity in that even they are to worship Him.
Angels serve Christ, as they do God, confirming Christ’s authority over them. An angel announced the birth of Christ (Luke 3.9-10), ministered to Him after he fasted and was tempted by Satan (Matthew 4.11) and while praying in the garden of Gethsemane He was strengthened by an angel (Luke 22.43). These statements complement the description of Christ as the “brightness of His glory, and the express image of his person ....” (Hebrews 1.3) confirming Christ’s deity.
The deity of Christ is not hard to establish or understand but since Christ was with God before creation, how is He the son of God? Critics of the Bible allude to the similarity of the scriptural account of Christ’s sonship with mythical accounts of demigods, offspring produced by a pagan deity’s adulterous affairs with mortal women, and the claim by ancient rulers to be gods. A careful exploration of the Biblical descriptions of Christ as the Son of God shows that while some vague similarities may be drawn there is a specific difference between mythic expressions and the handling of Christ in scripture.
How could an eternal being such as God have a son? Specifically, how could a nonmaterial being produce offspring? We have discussed Christ’s deity and coexistence with God from the beginning, so how are these things possible? Christ’s relationship to God as a son can be understood by a comparison with human fathers and sons. A son is subject to the father’s authority. The father has the right to issue commands with the expectation that these will be carried out. The son on the other hand has a responsibility to obey his father’s commands.
Fatherhood, in a physical sense, does not necessarily imply biological reproduction, although this is our most common experience with the term. The concept of adoption is helpful here in clarifying the Biblical aspect of Christ’s sonship. A man may adopt one who is not his biological offspring, that is, bring him into his own family by another means. In an adoptive relationship the man performs the same function as that of a biological father. From the father emanates the authority, purpose and will exercised over the son. As a son Christ demonstrates this relationship to His Father. Sonship and fatherhood are demonstrated by the roles each individual takes in this relationship.
Christ spoke of God as His Father. Luke gives us the account of Christ’s discussion with the doctors of the Law. Returning from the Passover in Jerusalem, Mary and Joseph discovered that Jesus was not among their family and friends (Luke 2.41-44). Three days later they found Jesus in the temple “...sitting in the midst of the doctors, both hearing them, and asking them questions.” (Luke 2.46). Questioning him about what he had done, Christ stated, “....wist ye not that I must be about my Father’s business?” (Luke 2.49).
God acknowledged Christ and referred to Him as His Son openly. Following Christ’s baptism by John we read, “And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from Heaven, which said, Thou art my beloved Son; in thee I am well pleased.” (Luke 3.22). Christ later was transfigured or “transformed” in the presence of Peter, James and John. When Peter took the initiative and suggested the building of three “tabernacles” God intervened stating, “This is my beloved Son: hear him.” (Mark 9.7).
Christ was subject to God as a Son by submitting to the authority of God. Christ describes His relationship to the Father when He stated, “My meat is to do the will of Him that sent me, and to finish his work.” (John 4.34). Christ indicates that while He is the summation of God’s plan, He is subject to God’s authority. Christ told his disciples, “Remember the word that I said unto you, the servant is not greater than his lord.” (John 15.20). The disciples were not greater than Christ who in turn was subject to the Father as a servant to fulfill God’s will faithfully.
Paul stated that Christ “....made himself of no reputation, and took upon him the form of a servant ....” (Philippians 2.7). While on earth Christ revered God’s authority and directed his prayers to His Father as such. Although Christ was exalted by God (Philippians 2.9) we find that God remains above Christ. Paul, writing to the Corinthians states, “For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.” (1 Corinthians 15.27). In the father-son relationship Christ remains subject to God and demonstrated this in the Gospel record. Paul also stated that while Christ is the head of the church “the head of Christ is God” (1 Corinthians 11.3).
Christ’s submission to God as His son deepens our appreciation for the completion of God’s plan. Christ statement that he came to finish His Father’s work was the completion of a plan that had it’s beginning before the world began (Titus 1.2) and was realized through Him (Ephesians 3.11). This was God’s eternal purpose to bring about the salvation of mankind. The completion of God’s work, which Christ spoke of, is His role as the savior of mankind. Christ stated that he came to fulfill the Law and the prophets (Matthew 5.17) that embodied God’s design and until this was accomplished not even the smallest part of the Law would pass (Matthew 5.18). Christ’s deity, sonship and role as the savior are founded upon the fabric of the prophets.
God stated that one would come to restore spiritual peace between man and God. He would be born of a virgin (Isaiah 7.14) in the town of Bethlehem (Micah 5.2-5). This is seen in the revelation by the angel to Mary (Luke 1.26-35) and to Joseph (Matthew 1.18-23) as the scripture is fulfilled. He would be known as the Son of God (2 Samuel 7.16) which is confirmed in the scriptures (Hebrews 1.8, Luke 3.21-22). His nature would be eternal (Micah 5.2, John 18.36). He would be a ruler over God’s people (Isaiah 9.6) and His rule would have no end (Daniel 2.44, Luke 1.32-33).
Christ was the fulfillment of the promise made to Abraham that all nations would be blessed through his offspring (Genesis 12.3, Ephesians 2.11-13). Christ would be of Abraham’s seed through David’s lineage (Isaiah 11.1-5, Matthew 1.1-16, Luke 3.23-38). Although he was born of a kingly line He was rejected by those of His day (Isaiah 53.2-3) and would be crucified or lifted up (Numbers 21.6-9, John 3.14-15).
Christ’s reason for coming was to die as the sacrifice for the sins of man. The writer of Hebrews bears this out stating, “Sacrifice and offering thou wouldest not, but a body hast thou prepared me....” (Hebrews 10.5). The reconciliation of man was brought about by the death of Christ that “through death he might destroy him that had the power of death, that is, the devil.” (Hebrews 2.14). This was the fulfillment of the prophecy made by God Himself. Speaking to the serpent, or Satan, He stated, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3.15). Christ’s heel was bruised in his death on the cross but the power of Satan was broken when God raised Christ from the dead (Acts 2.32).
Christ’s role as the fulfillment of God’s eternal purpose, and His relationship to prophecy as the savior, is referred to as a mystery in the process of being revealed or uncovered. The use of this word has created some confusion. Some believe that the word of God remains a mystery thus placing the scriptures beyond the scope of human understanding. The term mystery however brings together the nature of Christ as deity and His relationship with God as a son by the vehicle of divine revelation.
Paul, writing to the Colossians, explains that the mystery had been revealed. Paul clarifies that this mystery was made known through the preaching of the Gospel to the world. “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus.” (Colossians 1.26-28).
God hid the knowledge of Christ from the world in prophecy. Paul explains the reason for this to the Corinthians when he writes, “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of Glory.” (1 Corinthians 2.7-8). Christ alluded to Satan’s role in His death when He told His disciples, “Hereafter I will not talk much with you: for the prince of this world cometh and hath nothing in me.” (John 14.30). Satan sought to have a victory over God. He tempted Christ (Matthew 4.1-11), aided Judas (John 13.26-27), and killed Christ by means of the hardness of the Jewish religious leaders.
Further clarification of the Gospel as the revelation of the mystery as it pertains to Christ can be gained from reading Paul’s communication with Timothy. “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (1 Timothy 3.16). In this passage Paul eloquently links Christ to God by speaking of Christ as God referring to His eternal nature, deity and purity. The identification of the “mystery of godliness” is therefore the simple truth of Christ.
Peter also bridges the gap between prophecy and Christ stating, “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” (1 Peter 1.10-11). The prophetic writings served as the validation needed for the verification of Christ’s deity and appearance in the world as the Son of God. All scripture, being inspired of God (2 Timothy 3.16), complements all other scripture and points one in the direction of Christ as the savior.
Christ’s nature thus far established is identical to that of God even though Christ is in subjection to God. Christ stated, “And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on me should not abide in darkness.” (John 12.45-46). As God and His word are represented by light, so Christ is linked to God as a light of the world. John began his account of Christ by revealing the nature of Jesus as a light and the word that was with God from the beginning (John 1.1-5). Emphasis is placed on the role of Christ as the benevolent savior which serves as a comparison to the goodness and character of God.
The view that Jehovah, revealed in the Old Testament, is only wrathful, while Christ is almost the opposite, presents a problem in integrating our understanding of God and Christ as being one in will and nature. The unity of Father and Son is stated precisely by John when he writes, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” (1 John 5.7). The oneness spoken of by John does not imply that the three are one entity, but that they are one in purpose.
Christ referred to this unity and prayed for the same to characterize those that would follow Him. “And now I am no more in the world, but these are in the world, and I come to thee. Holy Father keep through thine own name those whom thou hast given me, that they may be one, as we are. .... Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou Father, art in me, and I in thee, that they also may be one in us ....” (John 17.11,20-21).
God exercised His authority over His people and the earth as revealed in the Old Testament. The judgment rendered by God in a number of situations was for evil done by mankind who rejected Him (Romans 1.19-28). Christ also serves as a judge and works in the same manner as God exemplifying the unity spoken of by Christ. God rendered judgment against His people for violation of His word. In like fashion Christ also will judge according to the word which He has spoken. Speaking of Christ, Isaiah states, “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” (Isaiah 11.4).
Christ stated “I am the way, the truth, and the life: no man cometh unto the father but by me.” (John 14.6). Through Christ new commands were given. Prior to his death Christ told His disciples, “If ye love me, keep my commandments.” (John 14.15). Christ defines love for Him as the keeping of His commands and demonstrated His own love for God by keeping God’s commands. “If ye keep my commandments, ye shall abide in my love even as I have kept my Father’s commandments, and abide in his love.” (John 15.10). In the great commission Christ instructed his disciples to carry on this work telling them, “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you ....” (Matthew 28.19-20). What commandments does Christ refer to?
Christ told His disciples, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will you show you things to come.” (John 16.12-13). Paul stated that the revelation of the scriptures came from God when he wrote, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things , yea the deep things of God.” (1 Corinthians 2.10). This is synonymous with Paul’s statement to Timothy concerning the origin of scripture (2 Timothy 3.16). Christ’s commands are revealed in the scriptures by inspiration and loving Christ, and therefore the Father, is expressed by obedience to the word. The word then will be the standard and means by which Christ will judge the world.
Christ’s role as a judge is portrayed in Paul’s writing to the Thessalonians when he states, “...the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ ....” (2 Thessalonians 1.7-8). This statement complements God’s warning about ignorance and it’s tie to judgment and destruction. Hosea records God’s attitude toward spiritual indifference and ignorance toward His commands when he states, “My people are destroyed for lack of knowledge.” (Hosea 4.6). Compare this to Paul’s statement above. In both cases the judgment of God is being rendered through a medium. Israel and Judah were overcome by their enemies as God withdrew His blessings allowing the Israelites to be conquered. God’s final judgment will be implemented through Christ who will judge by the word. This establishes unity between Christ and God with the revealed word as the objective proof of their oneness. Judgment, and consequences for sin, have always been based on God’s word.
Final judgment will be carried out by Christ as the agent by which God will bring the world to an end. Christ’s submission to His Father is noted throughout the scriptures and therefore the final judgment will occur at the will of God. Christ confirms this when he answered questions his disciples asked concerning future events that Jesus told them about. Speaking of the end of the world and judgment, Christ stated, “But of that day and hour knoweth no man, no not the angels of heaven, but my Father only.” (Matthew 24.36). Christ’s return to judge will occur only when God decides the time has come. Those who choose to disregard the gospel will be punished from the presence of the Lord and from the glory of His power (2 Thessalonians 1.9). Paul stated, “Knowing therefore the terror of the Lord, we persuade men ....” (2 Corinthians 5.11). Paul emphasizes the importance of the gospel and obedience when he addressed the Ephesian elders reminding them that he had not “...shunned to declare unto you all the counsel of God.” (Acts 20.27). Teaching “all the counsel of God” includes warning people of the judgment to come and how to prepare for it. Christ’s return as the judge will carry with it the “terror of the Lord”. God and Christ, united in purpose and judgment.
The word of God is the instrument by which Christ will judge the world and Christ is the instrument by which God will render judgment. Paul states, “For it is written, As I live saith Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. “ (Romans 14.11-12). Paul is quoting Isaiah who writes, “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.” (Isaiah 45.23). The appearance of this statement in both the Old and New Testaments demonstrates that God has not changed his attitude toward disobedience, nor have the consequences changed. Those who reject God’s commands, contained in His word, turn away from the mercy of the Lord. Christ, the living word (John 1.1-5) and the instrument by whom God will judge the world, meant exactly this when he stated that the word would be that which judged (John 12.48). God, Christ and the word are inseperable and embody the spiritual principles established by God before creation.
The consistency of God throughout the ages is seen in these passages. God judges by His word and will do so at His command by sending Christ into the world to render that judgment. God has not left us without a guide though. God has always provided a means for mankind to know Him. Malachi writes, “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.” (Malachi 3.16). In these last days God has also left us a record. A book of remembrance containing the commandments of Christ. Those who would love the Lord have the means available to learn of Him, express their Love to Christ through obedience and be acceptable to God through His son. Christ is the Son of God, He is deity and the righteous judge (Acts 17.31, Romans 2.16, 2 Timothy 4.8). God and Christ both worked together to provide the means by which we might be saved. Ezekiel records God’s attitude toward those who turn away from Him, stating, “Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live?” (Ezekiel 18.23). God has left a warning and does not wish that any should perish but should have everlasting life (2 Peter 3.9). God the Father is loving and patient but will judge and destroy. Christ is loving and patient but will judge and destroy as well, carrying out the will of the Father. Although many see a difference between Jehovah, the warlike god of the Old Testament, and his living compassionate son Jesus, the truth is that the Son is like the Father and the Father like the Son.