CHAPTER XXIII
III. THE TWO NATURES IN CHRIST
This is an area of deep mystery. How can there be two natures and yet but one person? Though this is a difficult concept to understand, the Scriptures, nevertheless, encourage a consideration of the mystery of God, even Christ (Col. 2:2f.), and Jesus indicates that a true knowledge of him is possible through divine revelation (Matt. 11:27). The study of the person of Christ is very difficult because in this respect his is unique; there is no other being like him, and so we cannot reason from the known to the unknown.
A. THE PROOF OF THEIR UNION
First, certain misconceptions must be clarified. The union between the two natures is not comparable to the marriage relationship, for the two parties to that union remain, after all, two distinct persons. Nor are the natures united by the kind of tie that unites believers to Christ. Nor did the divine nature dwell in Ch . t ’ris m the same way that Christ dwells in the believer, for ther, he would have been but a man filled with God and not God himself. The suggestion of a dual personality in Christ is unscriptural. Neither did the Logos occupy the place of the human mind or spirit in Christ, for in that case Christ would have united himself with an imperfect humanity. Neither did
The Two Natures and the Character of Christ 223 the two natures combine to form a third, for then Christ would not have been true man. Nor yet did Christ gradually take on the divine nature, for in that case the reality of his deity would have been dependent upon the con- scious appropriation of it by the humanity of Christ and not a fact per se.
The church at large has definitely condemned these various views as unscrip- tural and therefore unacceptable.
If the above misconceptions are in error, how can we show that the two natures are inseparably bound together so as to constitute but one person with two consciousnesses and two wills? Though there are two natures, there is but one person. And though the attributes of one nature are not to be attributed to the other nature, the two natures are attributed to the one person. Christ can not be properly described as deity possessing humanity, nor humanity indwelt by deity. In the former case, humanity would not have its proper place, nor would deity in the latter. The second person of the trinity assumed humanity with all its attributes. It follows that Christ’s personality resides in his divine nature, because the Son did not unite with a human person but with human nature. Christ’s human nature was imper- sonal apart from the incarnation; this, however, is not true of the divine nature. So complete was this union into one person that, as Walvoord ob- serves, “Christ at the same moment has seemingly contradictory qualities.
He can be weak and omnipotent, increasing in knowledge and omniscient, finite and infinite,“3 and we might add, localized and omnipresent.
Jesus speaks of himself as a single person; he does not evidence a split personality. Further, the individuals with whom he came in contact thought of him as one person with a single and undivided personality. What about his self-consciousness? Jesus evidently was aware at all times of hi7 deity in his divine self-consciousness. It was fully operative at all times, even in infancy.
“There is evidence, however, that the human nature developed and with it a human self-consciousness came into play. “4 Sometimes he would act from his human self-consciousness, at other times from his divine, but the two were never in conflict.
The same thing is true of his will. No doubt the human will desired to avoid the cross (Matt. 26:39), and the divine desired to avoid being made sin (2 Cor. 5: 21). In the life of Jesus his will was to do the Father’s will (Heb.
10:7, 9). This he fully accomplished.
B. THE NATURE OF THEIR UNION
If, then, the two natures of Christ are indissolubly united in the one person, what, in the second place, is the nature of this union? The answer has 3Walvoord, ]esus Christ Our Lord, p. 116.
4Walvoord, ]esus Christ Our Lord, p. 118.
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already, in large measure, been anticipated in the preceding paragraphs. No exact psychological analysis of the unique personality of Christ is possible, though the Scriptures do give some indication.
1. It is not theanthropic. The person of Christ is theanthropic, but not his nature. That is, one may speak of the God-man when he wishes to refer to the person ; however, one cannot speak of the divine-human nature, but must say the divine and human nature in Christ. This is evident from the fact that Christ had an infinite intelligence and will and a finite intelligence and will; he had a divine consciousness and human consciousness. His divine intelligence was infinite; his human intelligence increased. His divine will was omnipotent; his human will had only the power of unfallen humanity.
In his divine consciousness he said, “I and the Father are one” (John 10:30);
in his human consciousness he said, “I am thirsty” (John 19:28). It must be emphasized that he is still the God-man.
2. It is personal. The union of the two natures in Christ is called the hypostatic union. That is, the two natures or substances constitute one personal subsistence. Because Christ did not unite with a human person but with a human nature, the seat of the personality of Christ is in the divine nature.
3. It included the human and divine qualities and acts. Both human and I I divine qualities and acts may be ascribed to the God-man under either of his
names. Thrrs we have human qualities and characteristics ascribed to Christ under divine titles: “He will be great, and will be called the Son of the Most High” (Luke 1:32); “they would not have crucified the Lord of Glory”
(1 Cor. 2:8); “the church of God which He purchased with His own blood”
(Acts 20: 28). From these we see that God was born and that God died. There are also divine qualities and characteristics ascribed to Christ under his human names: “He who descended from heaven, even the Son of Man”
(John 3: 13) ; “what then if you should behold the Son of Man ascending where He was before?” (John 6:62); “the Christ according to the flesh, who is over all, God blessed forever” (Rom. 9:5); the Christ who died is the Christ who “fills all in all” (Eph. 1:23; cf. Matt. 28:20); the one by whom God will judge the world is the man (Acts 17:31; cf. Matt. 25:31f.).
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4. It insures the constant presence of both humanity and deity. The hu- manity of Christ is present with his deity in every place. This fact adds preciousness to the thought that Christ is in his people. He is there in his deity, and by the union of his humanity with his deity, also in his humanity.
The Two Natures and the Character of Christ IV. THE CHARACTER OF CHRIST
225
As has been noted, one of the purposes of the incarnation was that Christ might set for us an example (Matt. 11:29; 1 Pet. 2:21; 1 John 2:6). It is, therefore, important to study his character in order to know the standard, the ideal, of the Christian’s walk. To cast our eyes upon this wonderful person is to say with Isaiah, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips ; for my eyes have seen the King, the Lord of hosts” (Isa. 6:5). John says, “These things Isaiah said, because he saw His glory, and he spoke of Him” (John 12:41).
Peter responded in similar fashion as Isaiah when he said, “Depart from me, for I am a sinful man, 0 Lord!” (Luke 5:8). What was so unique about Christ that would make men like Isaiah and Peter respond in the manner they did?
A. HE WAS ABSOLUTELY HOLY
He was that “holy offspring” (Luke 1:35), “the Holy and Righteous One”
(Acts 3:14), G od‘s “holy servant Jesus” (Acts 4:27). He was holy in nature, for the prince of this world had nothing in him (John 14: 30), and he was
“without sin” (Heb. 4:15). He was holy also in conduct, for he was separate from sinners (Heb. 7:26). He always did the things well-pleasing to his Father (John 8:29). He “committed no sin, nor was any deceit found in His mouth; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet. 2:22f.). No one accepted the challenge when he bade his enemies, “Which one of you convicts Me of sin?” (John 8:46). Yet he was
“tempted in all things as we are” (Heb. 4:15).
We are to be holy because he is holy (1 Pet. 1: 16). However far we may fall from being like Christ, we have no excuse for choosing a lower ideal than the Scriptures hold out for us. If we with unveiled face behold “as in a mirror the glory of the Lord, [we] are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Cor. 3:18; cf. Ps.
34:5). Christ is our example of sinless perfection, and it is nothing short of absolute perfection. He has shown us how to be holy.
B. HE HAD GENUINE LOVE
Paul says that “the love of Christ. . . surpasses knowledge” (Eph. 3 : 19).
Christ’s love goes out, in the first place, toward his Father (John 14:31).
Christ’s love is directed also to the Scriptures, in this case the Old Testament.
He received these as relating truthfully the events and doctrines of which
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they treat (Matt. 5: 17f.). He used Scripture in time of temptation (Matt.
4:4, 7, 10); he expounded certain prophecies in it as referring to himself (Luke 4:16-21; 24:44f.); and he declared that the Scriptures cannot be broken (John 10:35).
Christ’s love also goes out to men, to men in general. When Jesus looked upon the rich young ruler, he loved him (Mark 10:21). He was accused of being “a friend of tax-gatherers and sinners” (Matt. 11:19). He so loved the lost that he laid down his life for them (John 1O:ll; 15:13; Rom. 5:B). More particularly, he loves his own. John speaks of “Him who loves us, and released us from our sins by His blood” (Rev. 1:s). He loved his disciples to the end (John 13:l); he loved them as much as the Father loved him (John 15: 9) ; he loves his own so much that he gave his life for them (Eph. 5:2,25) ; and he loves them so much that no one can separate them from his love (Rom. 8:37-39).
C. HE WAS TRULY HUMBLE
This is seen primarily in his humiliation. Though equal with God, he emptied himself, took on the form of a servant, was made in the likeness of men, and then further humbled himself and went to the ignominious death of the cross (Phil. 2:5-8). His humility is also seen in his conduct while on earth. He who was rich, for our sakes became poor (2 Cor. 8:9). He was born in a stable, for there was no room for him in the inn (Luke 2: 7) ; he had no place to lay his head when he went about teaching and healing (Luke 9:58), so that certain women whom he had healed of evil spirits and infirmities ministered unto him of their substance (Luke 8:2f.) ; he had Peter catch a fishy, to supply the money needed for him and Peter for the temple tax (Matt.
17:27); and he was buried in a borrowed tomb (Matt. 27:59f.). Further, he associated with the lowly. He was called “a friend of tax-gatherers and sinners” (Matt. 11: 19; cf. Luke 15:2). He welcomed the anointing by a woman who was a sinner (Luke 7:37f.) and forgave her sins (vss. 47f.). In fact, the disciples were of lowly origin, and yet he revealed to them the great mysteries of the kingdom (Matt. 13: 11, 16f.). Additionally, he engaged in the most menial service. He “did not come to be served, but to serve, and to give His life a ransom for many” (Matt. 20:28). In fact, he washed the feet of his disciples (John 13: 14). Though he was the master of his disciples (Matt.
23:lO; John 13: 14), he really wanted to be recognized as their friend (John 15:13-15).
D. HE WAS THOROUGHLY MEEK
He himself said, “For I am gentle and humble in heart” (Matt. 11:29), and Paul exhorts the Corinthians “by the meekness and gentleness of Christ”
The Two Natures and the Character of Christ 227 (2 Cor. 1O:l). His meekness is seen in his not breaking the bruised reed, nor putting out the smoldering wick (Matt. 12:20; cf. Isa. 42:3). Examples of this may be seen in his gentle dealings with the repentant sinner (Luke 7:37-39; 48-SO), in his accommodating himself to doubting Thomas (John 20:29), and in his tenderness toward Peter subsequent to Peter’s denial of him (Luke 22:61; John 21: 15-23). Perhaps more clearly still is his meekness seen in his gentle dealings with Judas the betrayer (Matt. 26:50; John 13 :21) and with those who crucified him (Luke 23:34). He did not quarrel, nor cry out, nor did anyone hear his voice in the streets (Matt. 12:19; cf. Isa. 42:2).
In like manner, the servant of the Lord “must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition” (2 Tim. 2: 24f.).
E. HE WAS PERFECTLY BALANCED
He was grave without being melancholy, joyful without being frivolous. He took life seriously. Isaiah speaks of his life: “He was despised and forsaken of men, a man of sorrows, and acquainted with grief; and like one from whom men hide their face, He was despised, and we did not esteem Him. Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted” (Isa. 53:3f.; cf. Ps.
69:9; Rom. 15:3; Heb. 2:lO). In addition to being sorrowful, Jesus was joyful. He said, “These things I have spoken to you, that My joy may be in you, and that your joy may be made full” (John 15: ll), and “These things I speak in the world, that they may have My joy made full in themselves”
(John 17:13). We never read that Jesus laughed, though in his teaching he sometimes introduced the humorous and the ridiculous (Matt. 19: 24; 23 : 24 ; Luke 7:31-35). That he wept is clear (Luke 19:41; John 11:35). He sorrowed over those who willingly rejected his free salvation (Matt. 23:37; John 5:40).
He bore our griefs and sorrows and seemed to have appeared older than he was (John 8: 57). His joy was largely the joy of anticipation (Heb. 12:2; cf.
Isa. 53:11), the joy of seeing the multitude of souls saved and with him forever in glory.
F. HE LIVED A LIFE OF PRAYER
Jesus prayed often. Luke mentions eleven occasions when Jesus prayed. He often prayed before his disciples, but he is never said to have prayed with them. He spent long seasons in prayer, sometimes whole nights (Matt.
14:23; Luke 6:12). At other times he arose early and sought seclusion for prayer (Mark 1:35). He prayed before engaging in great tasks: before enter- ing upon a missionary tour in Galilee (Mark 1:35-38), before choosing the twelve apostles (Luke 6:12f.), and before he went to Calvary (Matt. 26:38-
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46). He also prayed after great successes (John 6:X). While he prayed for himself, he never forgot to pray also for his own (Luke 22 :32 ; John 17). He prayed earnestly (Luke 22:44; Heb. 5:7), perseveringly (Matt. 26:44), believingly (John 11:4lf.),
Hebrews says, “
and submissively (Matt. 26:39). The writer to the In the days of His flesh, when He offered up both prayers and supplications with loud crying and tears to Him who was able to save Him from death, and who was heard because of His piety” (Heb. 5:7). If the Son of God needed to pray, how much more do we need to wait upon God.
G. HE WAS AN INCESSANT WORKER
Jesus said, ” My Father is working until now, and I Myself am working”
(John 5: 17), and “We must work the works of Him who sent Me, as long as it is day; night is coming, when no man can work” (John 9:4). Beginning early in the morning (Mark 1: 35 ; John 8 : 2), he continued until late at night (Matt. 8:16; Luke 6:12; John 3:2). It is interesting to follow him through a typical busy day (Matt. 12:22-13:53; Mark 3:204:41). He forgot about food (John 4:31-34), rest (Mark 6:31), and his own death pains (Luke 23:4143) when he had the opportunity of helping a needy soul. His work consisted of teaching (Matt. 5-7), preaching (Mark 1:38f.), casting out de- mons (Mark 5:12f.), healing the sick (Matt. 8,9), saving the lost (Luke 7:48;
19:9), raising the dead (Matt. 9:25; Luke 7:14; John 11:43), and calling and training his workers (Matt. 10; Luke 10). As a worker, he was characterized by courage (John 2:14-17; 3:3; 19:lOf.), thoroughness (Matt. 14:36; John 7: 23), impartiality (Matt. 11: 19), and tact (Mark 12:34; John 4:7-30).
CHAPTER XXV
The Work of Christ: His Death
The work of Christ has specific reference to the death, resurrection, ascen- sion, and exaltation of Christ. These four events will be considered in the chronological order in which they occurred. First, we consider our Lord’s death. The death of Christ is considered a “work” that he performed because it did not come upon him unavoidably or unawares, but rather it resulted from a definite choice on his part, when he could have avoided it. It is also a
“work” because of what it accomplished for the beneficiaries of that death.
This usage of the term “work” is clearly justified by the biblical conception of the purpose and meaning of Christ’s death.