We may appropriately begin our study of the Incarnation with the words in the Gospel according to John: “The Word became flesh” (1:14). This is the mystery of the Incarnation,’ namely, that the Word who was “with God, and
. . . was God” (1: l), took upon Himself
flesh: He became man. Without ceasing to be God through whom all things were made, He concurrently became man by assuming our flesh. Thus is He Emman- u e l - “ God with us” (Matt. 1:23)-in the person of Jesus Christ.
Before proceeding further, we must pause a moment to reflect on the won- der, the awesomeness, the utterly amazing character of the Incarnation.
This event is a fact of such proportions as to transcend human imagination: the God of the universe, the Creator of all things invisible and visible-angelic hosts as well as countless galaxies and stars-has in Jesus Christ come to this minute planet called Earth and taken
upon Himself our human existence. If the original creation of the universe out of nothing is an immeasurably vast and incomprehensible act of Almighty God, the Incarnation is surely no less stupen- dous. Superlatives will not suffice. Per- haps best are the words of Paul: “Great indeed, we confess, is the mystery of our religion:* He was manifested in the flesh” (1 Tim. 3:16). Great indeed!
And the purpose of the Incarnation (again one is carried beyond adequate words to declare it) is the redemption of the human race. Jesus was born to die and in dying to bear the awful weight and punishment of the sins of all man- kind. He came as the Mediator of the covenant of grace,3 the “one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all” (1 Tim. 2:5). In the words of the Fourth Gospel, the Word who “became flesh” was “full of grace and truth”
(John 1:14) and “from his fulness have
*The word “incarnation” means literally “en-fleshment” (from Latin in- + cam-, cam,
“flesh”).
*The Greek word is eusebeius, translated “godliness” in KJV, NASB, NIV. Whether we use the word “religion” (RSV, NEB) or “godliness,” the greatness of the mystery cannot be exaggerated.
3See the preceding chapter for a discussion of this covenant.
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IIENEWAL ‘I’t1EOLOGY _
we ‘all received, grace upon grace”
(1: 16). Verily, it is the unfathomable grace of God bringing eternal salvation.
It will be our concern in this chapter on the Incarnation to reflect on the conjunction in Jesus Christ of both God and man, deity and humanity. We will first discuss His deity, Christ “the Son of God,” then His humanity, Christ
“the Son of man,” and finally we will consider how Christ is both deity and humanity in one person.
That this matter of the personhood of Christ is of signal importance is evi- denced by the fact that Jesus inquired of His own disciples, “Who do you say that I am?” (Matt. 16:15). How one answers this question is far more than theoretical or of little practical conse- quence. Rather, it relates to the ulti- mate issues of life and eternity.
I. THE SON OF GOD
The opening verse of the Gospel according to Mark reads: “The begin- ning of the gospel of Jesus Christ, the Son of God.“4 This is surely the place to begin, for the gospel, the good news, is primarily that God has come in Jesus Christ for mankind’s salvation. Christ is first of all God manifest in the flesh. He is the eternal Word who in conjunction with humanity is the Son of God and as such is the Savior of the world.
A. Factuality
One of the continuing emphases in the Gospel accounts is that Christ’s being the Son of God is a basic fact of
His existence. It is attested at the outset of the Gospel,5 is declared thereafter by supernatural forces, is made known through personal revelation, and is per- ceived in faith.
I. Supernatural Declaration The Gospel ‘according to Luke, par- ticularly in the early chapters, sets forth the truth of Jesus being the Son of God by supernatural declaration. First, it was an angel who said (to Mary): “ . . . the child to be born will be called holy, the Son of God” (1:35). Second, at the baptism of Jesus, God the Father de- clared: “ T h o u a r t my beloved
Son . . . ” (3:22). Third, Satan twice
addressed Jesus in the wilderness: “Ifi you are the Son of God . . . ” (4:3, 9).
Fourth, as Jesus in the beginning of his ministry cast out many demons, they
“came out of many, crying, ‘You are the Son of God’ ” (v. 41). All these declarations were from the supernatural realm: whether good (the angel and God the Father) or evil (Satan and demons).
There is no question about Jesus’ being
“the Son of God” -the divine dimen- sion of His person -from the vantage point of the supernatural.
What about Jesus Himself? Sig- nificantly, in this Gospel account He does not directly declare Himself to be the Son of God.7 However, in the last week of His ministry Jesus told a par- able about the owner of a vineyard who sent his “beloved son” (Luke 20:13), who was put to death; thus Jesus indi- rectly identified Himself as the Son of
4Some ancient manuscripts do not contain the phrase “the Son of God.” However, as EGT, in loco, says, “It is every way likely to have formed a part of the original text.” The
KJV, RSV, NASB, NEB, and NIV all retain the expression. Note also Mark 1: 11.
sAs specifically noted in the Gospel of Mark. Also in the Gospel of John the Word that
“became flesh” is described as “the only Son from the Father” (1:14), hence the Son of God.
“The “if’ is by no means an expression of uncertainty. Satan had no doubts about Jesus’
identity!
‘Likewise in the other synoptic Gospels. In John’s Gospel Jesus rarely refers to Himself as “the Son of God” (5:25; 10:36; 1 I:4 are the only instances), though “the Son” and “the Son of man” are frequently used.
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God. And finally, upon the persistent questioning of the chief priests and scribes, “Are you the Son of God, then?” Jesus replied, “You say that I am,” meaning “Yes” (22:70).* Hence, we have the final supernatural author- ity, Jesus Himself, declaring that He is the Son of God.
2. Personal Revelation
The fact that Jesus is the Son of God is personally made known in the Gos- pels to Jesus’ contemporaries through His own self-revelation. Early in Jesus’
ministry John the Baptist declared, “I have seen and have borne witness that this is the Son of God” (John 1:34).
When he baptized Jesus, John heard God the Father declare of Jesus, “Thou art my beloved Son,” and he also saw the Holy Spirit descend and remain.
Thus John’s witness to the divine Son- ship of Jesus is based on a revelation he had experienced. Shortly after that at John’s behest, two of his disciples, Andrew and John, followed Jesus.
After staying with Him for a time, Andrew found his brother Simon Peter and said to him, “We have found the Messiah”9 (v. 41). Thus Jesus had re- vealed Himself to them.10 On the next day Jesus summoned Philip, who, after following Him for a time, declared to Nathanael, “We have found him of whom Moses in the law and also the prophets wrote . . . ” (v. 45). Thus
THE INCAIINA’I’ION again Jesus had made Himself known to
one who followed after Him; He re- vealed Himself by His own presence.
These early encounters culminate with Nathanael to whom Jesus declared,
“Behold, an Israelite indeed, in whom is no guile!” (v. 47). Following Jesus’
next statement, Nathanael responded,
“Rabbi, you are the Son of God! You are the king of Israel!” (v. 49). To this guileless Israelite, there was a clear and immediate disclosure by Jesus that He is truly the Son of God. 11
Later in His ministry Jesus disclosed Himself as the Son of God when His disciples were in a boat on a storm- tossed sea and several extraordinary events occurred. First, Jesus came walking on the sea to them; second, Peter at Jesus’ invitation walked mo- mentarily on the water; and, third, the storm suddenly ceased. The result of all these events was that “those in the boat worshipped him, saying, ‘Truly you are the Son of God’ ” (Matt. 14:33). This recognition and affirmation of Jesus as the Son of God sprang clearly from events so supernatural as to be unmis- takable disclosures of His divine Son- ship.
The climax was reached at Caesarea Philippi where Jesus asked the question (earlier mentioned) of his disciples,
“Who do you say that I am?” To this Simon Peter replied: “You are the
*The NIV translates, “You are right in saying I am. ” Cf. Mark 14:62, where the answer is simply, “I am.”
9This declaration does not speak directly of Jesus as “the Son of God”; however, in the context of John’s Gospel, it points definitely in that direction.
loAfter Andrew and John had inquired, “Where are you staying?“, Jesus said to them,
“Come and see” (vv. 38-39). The result of the “coming” and “seeing” was surely more than to view a place of residence: they “came” and “saw” Him. In that experience Jesus revealed enough of Himself for them to declare: “We have found the Messiah.”
1 I Jesus had earlier said to Nathanael, “Because I said to you, 1 saw you under the fig tree [in answer to Nathanael’s ‘How do you know me?‘], do you believe?” (I :50). This cannot mean only that Nathanael’s faith stemmed from Jesus’ recognition of where he was. In addition it is who Nathanael was-an Israelite without guile-that basically undergirded his recognition of Jesus’ divine identity. One thinks of these words of Jesus elsewhere: “Blessed are the pure in heart, for they shall see God” (Matt. 5:8).
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IIENEWAI, ‘II 1EC)LCX;Y
Christ, the Son of the living God.“12 Jesus thereupon significantly declared:
“Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven”
(Matt. 16:15-17). In other words, this was not a fact or a truth somebody else stated;‘3 it was more than a declaration arising out of a miraculous occasion: it was an affirmation stemming from im- mediate personal revelation. Other events had doubtless prepared the way, but ultimately the recognition of Jesus as the Son of God came only by revela- tion from God the Father.
Finally, in this connection we may call to mind the words of Paul that God
“was pleased to reveal his Son to”14 him (Gal. 1:16). Paul, of course, was referring to his experience on the road to Damascus when he fell to the ground under the impact of a brilliant light from heaven, whereupon Jesus spoke directly to him (Acts 9:1-6). Thus did God “reveal His Son” to Paul. Three days later at Damascus Paul was “filled with the Holy Spirit” for the ministry of the gospel (9%19), and “in the syna- gogues immediately he proclaimed Jesus, saying, ‘He is the Son of God’ ” (v. 20). Hence it is clear that Paul, like Peter and others before him, came to know Jesus as the Son of God by personal revelation.
An excellent summary statement is set forth by John the apostle: ‘We know that the Son of God has come and has
given us understanding, to know him who is true; and we are in him who is true”‘5 (1 John 5:20). This is knowl- edge that has come from God Himself, a revelation of the Son of God that is profoundly personal.
3. Perception of Faith
The preceding quotation from 1 John leads to the next point, namely, that the knowledge of Jesus Christ as the Son of God is a perception of faith. If faith is present, there is the inner certitude that Jesus is the Son of God: “He who believes in the Son of God has the testimony in himself’ (1 John 5:lO).
Where there is vital faith, there is inward assurance.
We may here recall the personal revelation of the risen Jesus to doubting Thomas:16 “Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing” (John 20:27).
Thomas replied in exclamation: “My Lord and my God!” (v. 28). All his doubts were gone, for Jesus had made Himself known. But the account does not end there; rather, Jesus rejoined immediately: “Have you believed be- cause you have seen me? Blessed are those who have not seen and yet be- lieve” (v. 29). The blessing is on those to whom there is no visible disclosure of Jesus, but who rather accept Him in faith,*’ for they know with the inner iZThe shorter forms of Peter’s reply in Mark 8:29, “You are the Christ,” and Luke 9:20,
“The Christ of God,” point to the same affirmation of Jesus’ divine Sonship.
i3It was Peter’s brother Andrew who first testified to Peter that Jesus was the Messiah (see above).
idThe Greek word is en, translated “in” in K J V, NASB, and N I V .
15The repeated word “true” is a translation of the Greek phrase tort ulc’thinon, literally,
“the true [one].”
‘6We could have noted this in the prior section, “Personal Revelation”; however, since this narrative goes beyond accounts of revelations to the early disciples into an emphasis on the faith of later believers, it seems appropriate to consider it at this point.
17Peter, in one of his letters, wrote, “Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy”
(I Peter I:@. Peter, of course, had seen Jesus and had come to believe in Him as the Son of God through personal revelation (see above); but here he speaks of the blessing on those
certitude born of faith that Jesus is the Son of God.
But how, one may inquire, does this faith come about? Is it merely a
“plunge in the dark,” a decision of mind and will perchance to acclaim Jesus as the Son of God? No, we have not left the sphere of revelation behind, for faith is possible only through God’s disclosure. However, it is important to observe, the disclosure is through God’s word and Spirit.
We speak, first, of the Scriptures as God’s word. Jesus Himself said, “The scriptures . . . bear witness to me”
(John 5:39). Reference here of course is made to the Old Testament. On another occasion Jesus spoke of “everything written about [Him] in the law of Moses and the prophets and the psalms”
(Luke 24:44), the divisions of the Hebrew Old Testament. Indeed, there is more than enough evidence in God’s ancient word to identify Jesus as the Christ, the Son of God. In the New Testament, the word of witness is far more weighty, almost everywhere pres- ent. As the epilogue of the Fourth Gospel puts it: “ . . i these [words] are written that you may believe that Jesus is the Christ, the Son of God” (John 20:31). What the Gospel writer says about his purpose would apply gener- ally throughout the New Testament: all
THE INCARNATION
that is written are testimonies of, and to, faith in Jesus Christ as God’s Son.
There are also the words of Jesus in
the New Testament, and they are strong testimony. Although Jesus seldom spoke of Himself as the Son of God,18 there are occasional references to Him- self as “the Son,“19 and one instance when Jesus said, “I am20 He who bears witness of Myself’ (John 818 NASB) . The context clearly shows that Jesus was referring to His divine origin and nature.21 In addition to statements that refer to or imply His divine Sonship, Jesus’ very utterance throughout His ministry conveys a weight and an au- thority that is more than human. Jesus did not hesitate to say, “You have heard that it was said . . . but22 I say to you” (Matt. 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44). In such state- ments Jesus commandingly spoke out and placed His word on no lower a level than that of the ancient words-indeed even placing them on a higher level.
Jesus does this with a sovereignty and freedom that can belong to no one who stands merely on the human level.
“When Jesus finished these sayings,23 the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes”
(Matt. 7:28-29). On another occasion it was said of Jesus, “No man ever spoke
who have not seen but who have believed: they indeed “rejoice with unutterable and exalted joy.” I like the KJV wording: “joy unspeakable and full of glory”!
‘*Recall the earlier discussion of this matter.
‘9Especially in John’s Gospel (see 5: 19, 20, 22, 23, 26; 6:40; 8:36; 14: 13; 17: 1). Also see Matthew 11:27.
ZoThe Greek phrase is egti eimi. This is the same language as in John 8:58-“before Abraham was, I am.” Leon Morris writes that “ ‘1 am’ may be meant to recall the style of deity” (The Gospel According to John), 442.
ZiJesus had just said, “If I do bear witness to myself, my testimony is true, for I know whence I have come and whither I am going” (v. 14). He also added, immediately after the words quoted from John 8: 18, “And the Father who sent me bears witness to me.”
22The adversative “but” (de) in the verses mentioned is not a contradiction to or setting aside of the ancient commandments, but a “fulfilling” of them. Jesus, before any of these statements were made, had already said, “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them” (Matt. 5:17).
23That is, the sayings above quoted plus all the others in the Sermon on the Mount (Matt.
5-7).
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like this man” (John 7:46).24 Truly, Jesus’ every word came freighted with sovereign authority from beyond.
So it is today that any open reading of the scriptural testimony about Jesus, Jesus’ own self-witness, or the author- ity coming through His words should prepare the way for an affirmation of faith. Such biblical testimony cannot itself create faith (one can always refuse to accept the evidence given), but it does provide a firm basis.
Now we should quickly add that in Scripture there is also the testimony of Jesus’ works: His mighty deeds climax- ing with His resurrection from the dead.
On one occasion Jesus spoke of the testimony of John the Baptist and then added: “But the testimony which I have is greater than that of John; for the works which the Father has granted me to accomplish, these very works which I am doing, bear me witness that the Father has sent me” (John 5:36).*J: In a similar vein Jesus replied to John (who had been imprisoned and was asking,
“Are you he who is to come,*6 or shall we look for another?“) thus: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them” (Matt. 11:2-5).*7 These mighty works bear witness to Jesus as the Coming One, the One “the Father has sent” -to Jesus as the Son of God.
But the greatest testimony is Jesus’
own resurrection from the dead.28 In the words of Paul, Jesus “was declared with power29 to be the Son of God by30 the resurrection from the dead, accord- ing to the Spirit of holiness” (Rom. 1:4
NASB). This is the climactic declaration through an utterly unprecedented dis- play of power: He was raised from the dead never to die again. Moreover, it was not simply a resurrection brought about by God the Father31 or by God the Holy Spirit, 32 but by Jesus Himself.
By referring to His body as a temple, He early asserted, “Destroy this tem- ple, and in three days I will raise it up”
(John 2: 19). Only He who is equal to the Father and the Holy Spirit could pos- sibly make such an astounding state- ment.
The resurrection of Jesus Christ from the dead is affirmed with unambiguous certainty throughout the New Testa- ment: in all four Gospels, many times in the Book of Acts, and repeatedly in the Epistles and the Book of Revelation.
Peter’s declaration on the Day of Pente- cost regarding Christ’s resurrection-
“of that we all are witnesses” (Acts 2:32)-is a continuing theme. Although such witness does not-indeed can- not-automatically bring about belief, it undoubtedly does provide a very solid foundation.
Next we recognize that in addition to the testimony of Scripture to Jesus’
divine Sonship set forth through word 24These are the words of the officers who were sent by the chief priests and Pharisees to capture Jesus. Their words echo the impact of Jesus on all who were open to His message.
2SCf. also John 10:25, 38; 14:ll.
26The Greek phrase is ho erchomenos, “the coming one” (NASB).
*‘Cf. Luke 7:18-22.
28Jesus, as stated, raised the dead Himself, but these “resurrections” were only temporary: the persons raised were to die again (until the final resurrection).
?“The Greek phrase is en dynamei, “in an act of power” (NASB margin).
‘“The Greek word is ex, “as a result of’ (NA~B margin).
31 As, e.g., according to Acts 2:32-“This Jesus God raised up. . . . ”
“As, e.g., according to Romans 8: I 1 -“If the Spirit of him who raised Jesus from the dead. . . . ” Also Romans I:4 (quoted above)-“according to the Spirit of holiness”-
probably refers to the same thing.
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and deed, there is the further testimony of the Holy Spirit. Shortly before Jesus’
death and resurrection He spoke of the coming of the Holy Spirit and declared:
“When the Counselor33 comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me”
(John 15:26). Again, “He [the Holy Spirit] will glorify me, for he will take what is mine and declare it to you”
(John 16:14). Thus the Holy Spirit in unique fashion bears witness to the reality of Christ. Finally, in 1 John there is this summary statement: “The Spirit is the witness, because the Spirit is the truth” (5:7). In the context this refers clearly to Jesus as the Son of God .34
What is significant about the witness of the Holy Spirit is that it is the divine means of confirming communication through the word. The first epistle of John speaks of “three witnesses, the Spirit, the water, and the blood”
(5:8);35 but it is the Spirit who inwardly confirms what water and blood out- wardly show forth. Indeed, as 1 John adds and as we earlier observed, “He who believes in the Son of God has the testimony in himself” (5:10). It is now fully apparent that this inward testi- mony is none other than that of the Holy Spirit.
The point, then, is this: for all that may be said (and has been said previ- ously) about the word as basis and
Tl1E INC’AIINA’I‘ION
foundation of faith, faith is truly awak- ened only when the Holy Spirit comes on the scene. Paul declares that ‘no one can say ‘Jesus is Lord’36 except by the Holy Spirit” (1 Cor. 12:3). Even as it required a personal revelation in the presence of the living Jesus for the early disciples to recognize the hidden divin- ity of Jesus ,37 so for all subsequent disciples it takes the illumination of the Holy Spirit. It is He who makes effec- tive the word relating to Jesus by open- ing the eyes and sensitizing the heart so that the deity of Christ is truly appre- hended.
Moreover, it is not only that the Holy Spirit applies the word so that faith may be awakened, but, in addition, He deep- ens and confirms faith by His internal witness. Jesus also said concerning the Holy Spirit, the Counselor, the Spirit of truth who was to come: “You know him, for he dwells with you, and will be in you” (John 14:17). The Spirit dwelt
“with” the disciples in the presence of Jesus as the Christ, but He was to dwell
“in” them after that. When at last they came to a full faith in Christ as the Lord, the One who died and was alive again, He breathed into them the Holy Spirit, saying, “Receive the Holy Spir- it” (John 20:22). In this action the Holy Spirit, dwelling without but steadily quickening their faith, now came to dwell within as the abiding internal witness. It is the Spirit dwelling within
33The Greek word is parakktos, “Paraclete,” which is translated, in addition to
“Counselor” (also in N I V), “Comforter” (K J V), “Helper” (NASB), “Advocate” (NEB).
“Paraclete” literally means “one called alongside to help” (NASB margin).
34See particularly verse 5.
j5 “The water, and the blood” may refer either to the whole of the Incarnation-viz. from Jesus’ baptism in water to His death in blood-or to the symbolism of water and blood in the ordinances of water baptism and the Lord’s Supper. Either way, they are the outward testimony of what is inwardly witnessed by the Holy Spirit. (See F. F. Bruce, The Epistlrs of
John, 120-21).
‘“The Greek title is Kyrios IPSOUS. The word “Lord” doubtless bespeaks His divine status.
77Recall what was earlier said about John the Baptist, Andrew, John the apostle, Philip, Nathanael, Peter, and Paul.
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