God's Fullness
HIS DEITY AFTER THE INCARNATION
Part II – The Son As God
Introduction
We have seen the Son of God presented as the wisdom and power of God the Father. Our marvelous universe, made up of material elements, provides the setting for the revelation of God's knowledge and might.
Our habitat in this vast handiwork of God is a small planet called Earth, one of several planets in a solar system in one of the countless galaxies of the unmeasured expanse. The Earth was prepared by God as a suitable place for the only living creature said to be in God's image – man.
This divine/human relationship is no doubt the basis for God's concern for, and His involvement in, human history. However, the manner and extent of His close association with us could scarcely be imagined were it not for the unique record we have in the Bible. From the Scriptures we can deduce that God the Father, God the Son, and God the Spirit were all active in the creation of man. We also find in the Scriptures that man's failure to remain properly related to God because of disobedience brought about a separation between Divinity and humanity.
The separation between God and us could not be bridged by our efforts, and God, because of His pure nature, could not accept us in our blemished, sinful state. For reconciliation ever to be possible, God had to take the initiative in three specific ways. First, He Himself had to build a bridge across the gulf between humanity and Himself. Second, He had to provide the means by which we could qualify to cross the bridge back to Him. Third, He continually has to supply our strength, insight, qualifications, and guidance to enable us to make the crossing successfully.
God's "personal" involvement on our behalf came in the Person of Jesus Christ, whose blood bridged the gap between us and God (Ephesians 2:12-13; Colossians 1:19-22). To this end, God became flesh and dwelt among us (John 1:14). Let us consider how Jesus, the incarnate God – both God and man – reflected His deity while He was on the Earth.
Biblical Terms Reflect the Son's Deity on Earth
Introduction
At some point after God created mankind, something went terribly wrong. The man and the woman chose a self-serving path and disregarded God's protective warnings. This sin cost them their fellowship with God and brought on the horror of death. The chasm between God and Adam and Eve was deep and wide. The consequences were far-reaching; they even affect us. As every link in a chain used in oil drilling is smeared with oil, each generation in human history has been linked and smeared with sin. Unless altered, the human race was doomed to death (Romans 5:12). We were separated from God and without hope in the world (Ephesians 2:12). All would have been lost if God had not acted on our behalf.
In an incredible demonstration of love, mercy, and grace, God came to earth in Person! He crossed the gulf. He built the bridge. He acted out of love that cannot be measured by its height, depth, breadth, or length. What He did was not only unexpected; it was undeserved. What glorious, joyful, invigorating good news! On the other hand, how easy it is to misunderstand! Our specific goal in this lesson is to deepen our understanding and heighten our appreciation of what God has done for us.
Many of the promises and prophecies of the Hebrew Bible pertained to the coming of God's Messiah. The culmination of these is seen in the coming of Jesus. By the time the New Testament was completed with the writings of John, it had been revealed to the church and the world that not only was Jesus the Son of God, but He was also God the Son (John 1:1-14, 20:26-31).
The "Son of God"
The phrase son of God did not necessarily carry with it the idea of deity in the Hebrew Bible or the New Testament. Moses addressed the Israelites saying, "You are the sons of the Lord your God . . ." (Deuteronomy 14:1). The Israelites knew that they were not divine beings, even though they were called sons of God. In the New Testament, we find Jesus saying that "peacemakers" will be called "sons of God" (Matthew 5:9). No one assumes from Jesus' statement that a peacemaker is deity. In many such examples, we see that the phrase son(s) of God does not carry with it the meaning of deity in the Hebrew Bible or the New Testament. The only exception – and it is gigantic one – is when it is applied to Jesus.
Even here we should be aware that many of those applying this description to Jesus during His lifetime may not have had deity in mind at all. The Israelites knew that their history was marked by individuals who were messiahs of God. Messiah means "anointed or selected." God anointed many leaders and kings to lead and preserve His people. Sometimes they were called sons of God (Psalm 89:20-29; 2 Samuel 7:11b-16). In fact, the nation of Israel, collectively; was called God's son, according to Exodus 4:22 and Hosea 11:1.
Thus, in the Hebrew/Israelite/Jewish mind, the phrase son of God had deep significance. The Israelites were His chosen people. They were members of His family. They were the recipients and beneficiaries of His will. As "God's son," Israel had a precious heritage. As "God's sons," many of their leaders and kings were considered special appointees of Yahweh.
When John the Baptist began his ministry; he quickly pointed out to the religious authorities that he was not the Messiah. Rather, he was preparing the way for Him. John never called Jesus the Messiah, but he insisted that the One coming after him – who was actually before him – was much greater than he. His statements implied the Messiahship and affirmed the Lordship of Jesus (Matthew 3:1-3; John 1:15, 19-23, 30).
The "King"
Therefore, when Jesus entered into His ministry after His baptism, it is not surprising that He was often referred to in terms of kingship by many of His Jewish contemporaries. Some, believing Him to be a great prophet, wanted to make Him king (John 6:14-15). Others cried out, "Blessed is the King who comes in the name of the Lord . . . !" (Luke 19:38; see also Psalm 118:26).
Some Gentiles were also aware of the aura of kingship that surrounded Jesus' life and ministry. At His birth, magi from the East, presumably Gentiles from Persia or Arabia, came seeking the one born "King of the Jews" (Matthew 2:1-2). Near the end of Jesus' life, Pilate, the Roman governor, was particularly concerned about Jesus' reputation and His acknowledgment that He was the Messiah, the King, and the Son of God (Matthew 26:63-64; John 18:37). At Jesus' crucifixion, Pilate ordered a sign to be placed on the cross; it read: "JESUS THE NAZARENE, THE KING OF THE JEWS" (John 19:19).
The "Messiah"
In His lifetime, Jesus was looked to by some Gentiles and many Jews as God's anointed King and Son – the "Messiah." Jesus Himself accepted this status and the acknowledgment of others who ascribed these roles to Him (Matthew 16:16; John 1:49). However, just as John the Baptist never called Jesus the Messiah, Jesus seemed reluctant to identify Himself as the Messiah during His ministry. This may have been due to His own "timetable" of ongoing ministry (Matthew 16:20, 26:18; John 2:4, 7:6, 8:20, 17:1), or it may have been to keep the many misconceptions of the Jewish people about their predicted Messiah from being applied to Him. It was most certainly not because He lacked a "messianic consciousness."1
These terms used to describe Jesus did not necessarily mean that those using them thought that Jesus was God. In fact, the forthright confession that Jesus was deity, other than from Jesus Himself, came only after His resurrection, when "doubting" Thomas saw the scarred body of Jesus and said, "My Lord and my God!" (John 20:28). The climax had arrived. The resurrection victory was decisive. The full identity of Jesus was now affirmed. Jesus is God (deity)!
His Self-Awareness Reflects the Son's Deity on Earth
Introduction
One area of evidence concerning Jesus' deity is His divine awareness. Although we have little information about Jesus' personal life, the insights we are given in the Gospel accounts illustrate that He was aware of His deity. He used His divine omniscience and omnipotence as tools in His ministry. He knew all that would happen as He fulfilled His role as Redeemer – including the thoughts and actions of others, both present and future. His self-awareness is shown in many ways.
His Knowledge of His Relationship with His Father
From early boyhood, approximately the Bar Mitzvah age,2 Jesus was conscious of His role in His Father's plans. When Joseph and Mary found Him in the temple, this conversation followed: "'Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You.' And He said to them, `Why is it that you were looking for Me? Did you not know that I had to be in My Father's house?"' (Luke 2:48-50). Jesus was not referring to Joseph but contrasting Mary's phrase "Your father" to His words "My Father." There is no evidence that Jesus was unaware of His divine relationship with His heavenly Father. Quite the contrary!
What does this Father/Son relationship mean in light of Jesus' deity? He said elsewhere, "All things have been handed over to Me by My Father; and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him" (Matthew 11:27; emphasis mine). This is an affirmation of universality ("all things") and exclusiveness ("except the Father . . . except the Son"). This unique Father/Son relationship means nothing unless it includes intimate, divine relationship. This relation of Father to Son enables the Son to reveal the Father to others as He chooses.3
This "Divine initiative" lies behind some of the remarks Jesus made to His disciples. For example, Jesus informed a questioning Thomas that He was (and is) the exclusive way to the Father. Thereupon Philip asked that they be permitted to see the Father. Jesus' response gives a marvelous example of His consciousness of His identity: "He who has seen Me has seen the Father; how do you say, `Show us the Father'? Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. Believe Me that I am in the Father, and the Father in Me" (John 14:9b-11a; emphasis added). He was aware that He was not the Father; He was aware that He was the Father's Son. The two are so closely related that to see one is to see the other; to hear one is to hear the other.
Another time Jesus went further in saying that whatever the Father does is what the Son does because they are mutually aware of each other. Life and judgment have been entrusted to the Son by the Father; therefore, both the Father and the Son are to be honored:
'Jesus therefore answered and was saying to them, "Truly; truly; I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these will He show Him, that you may marvel. For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. . . ." (John 5:19-23)
Jesus' awareness of His relationship with His Father rested on the foundation that He was (and is), as His Father is, deity.
Did Others See Jesus as Deity?
Jesus knew His own identity. His apostles heard Him confess it to them and others. As Christians, our faith also leads us to confess that Jesus is God. We are able to do so because we have heard the complete story of Jesus. We have read the full revelation of the Scriptures. We know and anticipate the wonderful biblical ending.
Do you ever become so excited in reading a book that you could not resist peeking at the end to see how the story comes out? Aware of the marvelous ending, you begin to perceive hidden meanings in conversations, descriptions, and relationships as you read. Knowing the end beforehand can give us a feeling of satisfaction, but we may forget that the characters in the book do not know the ending. We wonder why individuals do or say certain things. Surely they should know better! No. They do not know how it ends! Therefore, we must be careful not to "misread" what they are saying or doing.
If we read the Gospels through the eyes of those individuals we find in the Gospels, we may realize their perceptions are quite different from ours. It is easy to assume too much. We may push our privileged perspective, gleaned from knowing the entire story, upon the actions and words of those who were actually living or recording the events. Examples abound in Scripture.
Take the episode of the Canaanite woman from the Tyre and Sidon area. She cried out to Jesus, "Have mercy on me, O Lord, Son of David; my daughter is cruelly demon-possessed" (Matthew 15:22b). He healed her daughter and said to her, "O woman, your faith is great; be it done for you as you wish" (Matthew 15:28a).
What was the woman's belief about Jesus? She addressed Him as kurie. This word is translated "Lord," which was a common address of respect. It is also translated as "Master" or "Sir" (Matthew 13:27). (Saul of Tarsus used this term to address Jesus even before he knew who He was [Acts 9:6].) The woman also called Jesus the Son of David. However, there is nothing in this exchange between Jesus and this Syrophoenician woman to indicate she saw Jesus as divine, a Deity. Her faith was in Jesus as a healer, not in Jesus as God.
Neither Jesus' followers nor His opponents were prepared to see in the episodes of His life the evidence of Immanuel – "God with us." We, as readers of the whole truth about Jesus, should be careful not to anticipate the truth. We must let it unfold before us. We should not deliberately ignore this principle. Jesus spoke of coming to the truth, not anticipating it prematurely (John 8:32).
Terms such as King of the Jews, Messiah, and Son of God may have been used at times by uninspired men to describe Jesus without necessarily implying that He was a Divine Being. In Israel's past, kings, anointed ones (messiahs), and even Israel collectively had been called sons of God as God's chosen ones.
Where shall we turn for definitive, convincing evidence that Jesus was not only the Son of God but also God the Son? We can go to the other writings of the New Testament; however, we need only the Gospels. The personal life and teachings of Jesus bring to the forefront that He was indeed deity. We can look at the Gospel accounts and see evidences that those of Jesus' day did not see – not because we are more insightful than they, but because we have had the privilege of "looking forward" to the later revelation of the entire New Testament.
His Awareness of His Divine Knowledge
Another area to consider is the knowledge Jesus had beyond human capability. This occurs so often in the Gospel accounts that it is easily overlooked because of its frequency.
We will note several examples taken from the Gospel of Mark:
1. When Jesus healed the paralytic brought to Him by four men, Mark 2:8 says that He knew the thinking of some onlooking teachers of the Law even before they spoke.
2. Jesus began to teach His disciples that He was to be rejected by the elders, chief priests, and teachers of the Law. He would be killed, but after three days He would rise from the dead (8:31, 9:9, 31, 10:33-34).
3. He predicted that some of His contemporaries would still be alive to see the kingdom of God come with power (9:1).
4. He mentioned the persecution and deaths of some of His apostles (10:39).
5. He knew ahead of time about details that would affect His ministry (11:2-6).
6. When Jesus was questioned, His reply was often said to be based on His knowledge of the inner thoughts and attitudes of the questioners (12:13-17).
7. Jesus graphically described the coming destruction of the temple and the catastrophe to follow (13:1-23).
8. He knew that Judas would betray Him, that Peter would deny Him three times, and that all the apostles would "fall away" (14:17-21, 27, 30).
One may take the position that the knowledge Jesus possessed beyond mere human capability was nothing more than what the prophets expressed in their predictions. Jesus' supernatural knowledge – His omniscience – was the inevitable consequence of His deity, not merely a prophetic gift: "All things that the Father has are Mine; therefore I said, that He takes of Mine, and will disclose it to you" (John 16:15; see also John 16:30, 17:10, 21:17, etc.).
We are now prepared to note how completely Jesus was aware of Himself. We have already seen that Jesus knew His identity as the Son of God and as the chosen One (Messiah). We have also seen how often He kept His Messiahship and Sonship in the background (Mark 8:30; Matthew 16:20). We will next see how He went about revealing His identity according to a careful timetable.
His "Timetable" Reflects the Son's Deity on Earth
Introduction
Jesus was fully aware of His identity as deity, as God the Son. He knew from an early age that He was the chosen One (the Messiah). Apparently, Jesus tried to keep the revealing of these two facets of His identity within the framework of His personal ministry timetable. This was not an easy task. While Jesus did not keep His identity and position completely concealed, He did control the world's developing awareness of their significance. Let us examine two significant ways in which Jesus did this.
How Jesus Concealed His Identity
First, Jesus tried to control others' awareness of His identity by concealing it. When Jesus performed "signs" (semeia), John said: "These have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name" (John 20:31). In John's Gospel, however, the very first sign Jesus did was done only at the urging of His mother. Why? Because His "hour" had "not yet come" (John 2:4). Jesus was cautious in displaying His supernatural power for several reasons:
1. He knew that His power would not necessarily be seen as the power of God (Matthew 12:24).
2. He knew that belief in Him simply upon the basis of "miracles and wonders and signs" (Acts 2:22) would not, in itself, be sufficient.4
3. Jesus knew that "great signs and wonders" could be used by "false Christs and false prophets" as powerful tools of deception (Matthew 24:24-25).
4. He did not want people to rush ahead of His timetable for laying the foundation for His kingdom.
Jesus utilized signs frequently. Perhaps we could actually say that He would have been out of character had He not done so. Many times His great compassion moved Him to act,5 even though He often specifically requested that the miracle be kept secret (Matthew 8:3-4; 9:27-30). Sometimes the miraculous was used as a means to show His glory and the glory of His Father (John 2:11, 11:1-4, 38-44). However, it is obvious that He tried to avert a political or premature proclamation of His supernatural power and Messiahship (Mark 8:29-30; John 1:48-51).
How Jesus Revealed His Identity
Second, Jesus tried to control the unfolding significance of His full identity and role by revealing His identity according to His own timetable. One of His favorite descriptions of Himself was the phrase Son of Man. Remarkably, in the Gospels this phrase was never used by anyone about Him. The only time the term was addressed to Jesus was when the crowd threw back into His face His own statement: ". . . how can You say 'The Son of Man must be lifted up'? Who is this Son of Man?" (John 12:34b).
There is no question that Jesus referred to Himself as "the Son of Man." He used this description of Himself some eighty times in the four Gospels, disregarding the parallelisms. Even when taking the parallelisms into account, one is struck by a singular fact: Jesus not only identified Himself with this title but also occupied Himself in His overall ministry as "the Son of Man."6
Let us observe how encompassing Jesus' role as the Son of Man actually is:
1. "The Son of Man" underwent hardship (Matthew 8:20; Luke 9:58).
2. He was a servant (Matthew 20:28; Mark 10:45).
3. He identified with people (Matthew 11:19; Luke 6:22, 7:34; John 9:35).
4. He was interested in people's reaction to His "Son of Man" role (Matthew 16:13).
5. He was betrayed (Matthew 17:22, 20:18, 26:24, 45; Mark 9:31, 10:33, 14:21, 41; Luke 9:44, 22:48, 24:7a).
6. He suffered (Matthew 17:12,26:2; Mark 8:31,9:12; Luke 9:22).
7. He was crucified (Luke 24:7b; John 3:14, 8:28, 12:24).
8. He arose (Matthew 12:40, 17:9; Mark 9:9; Luke 11:30, 24:7c).
9. He was revealed (Luke 17:30).
10. He is coming again (Matthew 10:23,16:27, 24:27, 30, 37, 39, 44, 25:31, 26:64b; Mark 13:26; Luke 12:40, 17:24, 18:8, 21:27; John 3:13).
11. He will judge (Matthew 25:31-46; Mark 8:38; Luke 9:26, 12:8-9, 17:26, 21:36).
12. He has a kingdom (Matthew 16:28, 19:28).
13. He will ascend (John 6:62).
14. He will reign (Matthew 26:64a; Mark 14:62; Luke 22:69).
15. He is superior to the Old Law (Matthew 12:8; Mark 2:28; Luke 6:5).
16. He is superior to angels (Matthew 13:41).
17. He is glorified (John 1:51, 13:31).
18. He forgives sins (Matthew 12:32; Mark 2:10; Luke 5:24, 12:10).
19. He is authoritative (Matthew 9:6; John 5:27).
20. He fulfilled the Scriptures (Matthew 26:24; Mark 14:21a; Luke 18:31).
21. He gives life (John 6:27, 53-56).
22. He saves (Luke 19:10).
23. He has a timetable (Mark 14:41; John 12:23).
It is paradoxical, almost contradictory, that God the Son would continually describe Himself as the Son of Man. Why did He do it? Using this phrase was a beautiful and subtle way of both revealing and concealing His true identity. This gave Him, a forum by which He could control the unfolding of His true nature and identity during His earthly ministry His timetable was important to Him. As Rabbi, Master, and Teacher, He was always aware of this timetable. For example, His most prominent method of teaching was the use of parables. This was a method suited to both revealing and concealing the truth taught.7 He also employed other types of figurative language for the same reason, along with His promise that at the proper time He would communicate in plain speech.8
Even His incarnation was a sort of concealed truth, a living parable, if you will. After all, who could look upon the face of God directly and live?9 Jesus was God in the flesh, and because of the veil of His flesh, a human being could look at Him and say; "My Lord and my God!" (John 20:28; emphasis added). When Divinity came to us in a veil of flesh, that veil became the glorious revelation of God's great love, mercy, and grace when Jesus' body was pierced10 and He shed His blood on Calvary11 "God the Son" carefully controlled the people's evolving understanding of His complete identity as the "Son of Man."
The "Son of Man"
Perhaps we tend to think of the term Son of Man as Jesus' identification with humanity. However, if we had lived at the time of Jesus the term would have had the opposite effect. The phrase would more readily have identified Jesus as a "heavenly figure." Why? Because Jesus lived in an apocalyptic time. While we cannot investigate apocalypticism12 on a full scale, a few explanatory comments can help us grasp fully Jesus' favorite description of Himself – "Son of Man."
The world of 200 b.c. to about a.d. 100 had become a "world tumbled in" for the Jews. Preceding these centuries, the Jewish people had experienced calamity after calamity. In 721 b.c. the kingdom of Israel had fallen to Assyria. From 606 to 586 b.c. the kingdom of Judah had been conquered, the people had been taken into Babylonian Captivity, and their temple and beloved city of Jerusalem had been destroyed. In 539 b.c. the Persians had conquered the Babylonians and shortly thereafter had permitted the Jews to return to their homeland. There they eventually had felt the harsh blows of Greek, Syrian, Egyptian, and Roman domination. Although they had rebuilt the temple (515 b.c.) and regained their independence from Syrian rule for a time (ca. 165-63 b.c.), they remained under direct Roman rule for centuries, from about 63 b.c. The Romans destroyed the second temple in a.d. 70.
This prolonged historical collapse of order bought anxiety and dismay to generations of Jews. Their national hopes were thwarted. They found it necessary to reinterpret some of the promises found in their prophetic Scriptures. To many; it was either reinterpretation or loss of hope. Where was their promised kingdom? Where was their promised Messiah? What about the promises of grand restoration and messianic rule by God's appointed One?13
Out of this cauldron of agony a genre of apocalyptic literature emerged to bring hope to God's despairing people. This message of hope was usually set forth in elaborate, symbolic, figurative language. Basic to most of this writing was the conviction that God had "given up" on history because of the wickedness of the human race, but that God was still in control. God would overcome the world; the righteous would be vindicated, and God's reign (kingdom) would flourish, either in time or in a posthistorical kingdom. The promises of the Scriptures were still expected to come true – but in a "new" way.14
In this context, the phrase Son of Man carried electrifying significance. It indicated one of "heavenly origin." The apocalyptic section of Daniel, chapters 7 through 12, points to a "Son of Man" as being in the presence of the "Ancient of Days." He was given a kingdom "which will not be destroyed" (7:14). In contrast to the kingdoms of the Earth, Daniel said, “the saints of the Most High will receive the kingdom and will possess it forever – yes, for ever and ever.”15 The apocalyptic hopes of the Jews were grounded in the "Ancient of Days" (God), Who would intervene in human history on their behalf through the coming of the Son of Man. He would vindicate them; He would reign, and they would inherit the kingdom.
Without question, the early Christians eventually saw Jesus of Nazareth as the promised Son of Man of Hebrew Bible description. This means that they acknowledged Him as being of the heavenly realm; He was God. He was not a son of God like Solomon (2 Samuel 7:14) or Israel (Exodus 4:22-23). As the Son of Man, He was the fulfillment of Psalm 8:4-6 (see Hebrews 2:5-11; 1 Corinthians 15:27; Ephesians 1:22) and Isaiah 7:14 (see Matthew 1:22-23). He was, indeed, the apocalyptic Victor, the Divine One. He was seen in all of His glorious magnificence as "the first and the last, . . . the living One" (Revelation 1:12-18).
Why, then, were the people who heard Jesus constantly apply the phrase Son of Man to Himself unable to accept Him as the long-awaited fulfillment of their hopes and dreams? Because of His incarnation. The Jewish apocalyptists had reoriented their thinking and their interpretation of Hebrew Scriptures. According to their reinterpretation, the solution to their calamities was to be nothing less than a personal intervention of God near or at the end of time. The old order would fall. The apocalyptic reign of God would guarantee their glorious ingathering. The Son of Man would be a catalyst for this glorification.
Obviously, a mere human being could not fulfill such expectations. No mortal could consummate one age and usher in another, altering history and reality! Jesus in the flesh did not fit their apocalyptic vision. Although He frequently spoke of Himself as the "Son of Man," His humanity hid His deity. He repeatedly stressed that the kingdom of God was at hand, but the people saw nothing to indicate its apocalyptic glory and grandeur. Their vision of deliverance and restoration to glory did not include "God-in-flesh."
Jesus' ministry unfolded His identity and mission on His prescribed timetable. Jesus guarded His miracles to avoid being seen as merely another wonder-worker. He was cautious about revealing His identity as the Messiah to avoid being labeled as one of the "false Christs" (Mark 13:21-23). He used the term Son of Man knowing that the apocalyptists would never see Him filling the role of "their" Son of Man.
Why did He use this "indirect" approach in His ministry? God has not confronted humanity directly since the fall: "[God] who is the blessed and only Sovereign, the King of kings and Lord of lords; who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. . . ." (1 Timothy 6:15b-16). If God, in His "unapproachable light," should directly confront humanity in its sinful condition, the effect would be devastating. Therefore, Jesus, as God, came incarnate, veiled by the flesh. In this way; He could "seek and save the lost" without consuming them by His blazing brilliance and power. If God dwells in "unapproachable light," doesn't that also mean that in His unveiled, pure holiness He cannot come into our sinful presence? However, He was among us! "God was in Christ reconciling the world to Himself, not counting their trespasses against them . . ." (2 Corinthians 5:19).
Jesus used discretion as He brought this breathtaking truth to light. He did not press His Messiahship – but He did admit to being God's Messiah (John 4:25-26). He did not yield to thrill seekers who expected wondrous signs – but He did perform compassionate miracles designed to establish His Messiahship (Luke 7:11-17; John 20:30-31). He did not fit the apocalyptic expectations of His contemporaries-but He did teach that He was the Son of Man. (See the characteristics listed earlier.) He did not teach, as did the apocalyptists, that the kingdom of God was an eschatological (end-of-the-world) event; rather, He proclaimed the nearness of the kingdom and its coming within His generation (Mark 1:14-15, 9:1). Thus it has been well said: "We do not by any means merely interpret Jesus in the light of apocalyptic, but . . . interpret apocalyptic in the light of Jesus."16
The "I Am" Statements Reflect the Son's Deity on Earth
Introduction
Several aspects of the life and claims of Jesus are better understood against the historical setting and religious climate of His time. However, the universal significance of Jesus and His mission cannot be limited to, or measured by, the usual norms of place, time, culture, religious thought, or history. Rather, He transcends these realms and gives each of them proper meaning. He transcends them because He is God the Son. He gave them meaning by living within them as the God-man. His deity and His humanity are indispensable for our very existence. Without His deity we would not have been created; without His humanity we could not be saved.
It is not surprising, then, that Jesus taught forthrightly that He was God. Neither is it surprising that the New Testament writers emphasized His divinity. Without this ultimate truth as the bedrock of His life and teaching, Jesus would be no more than a great philosopher, moralist, or teacher; our hope for escape from the clutches of sin and death would be vain and groundless. Let us face the issue squarely: Either Jesus was God or He was a cruel imposter. What does He have to say precisely about this question?
His Deity Affirmed
Jesus was called Son of God by many who did not necessarily think of Him as deity. We have seen that the term Messiah did not, in itself, signify deity. We have seen that His miracles did not always compel faith in Him as a Divine Being. We have also seen that His constant description of Himself as the Son of Man was not properly understood by the majority as a way of affirming His deity. We have not, however, examined Jesus' specific claims to be God. We will do so now.
Jesus was a Jew. His stature, learning, life, and activities led the Sanhedrin Rabbi Nicodemus to address Jesus, saying, "Rabbi, we know that You have come from God as a teacher" (John 3:2a). Jesus knew the Torah; the teachers of the Torah were aware that He knew well the Sacred Writings. Therefore, when Jesus used the Scriptures as testimony of His divinity, the teachers did not miss His point. They were aghast and incensed because they knew that He was serious. They knew He was claiming to be God.
The Jews held the name of God revealed to Moses17 in such reverence that they did not pronounce it. Textual evidence for this goes as far back as the Dead Sea Scrolls, about 100 b.c. The Dead Sea scroll of Isaiah shows that the scribes wrote the word `adonay (Lord) over the word Yahweh (God).18 In that way readers were reminded to say "Lord" instead of the ineffable Name. Of course, the name of God revealed to Moses was Yahweh, a form of the verb "to be." In other words, God revealed Himself to Moses as the "I am" or "I will be" (what I will), the Existing One.
We can scarcely understand the anger and horror aroused among the Jews when Jesus applied this name to Himself: "Jesus said to them, 'Truly, truly, I say to you, before Abraham was born, I am!' Therefore they picked up stones to throw at Him . . ." (John 8:58, 59a; emphasis mine). This was the ultimate announcement. No higher claim could be made.
The ego eimi ("I am") is not only a reference to God, as reflected in the Greek New Testament, but also a translation of the way God spoke of Himself in Hebrew, ‘ani ’ani hu’ ("I am He"), in an emphatic way (Deuteronomy 32:39). Neither could the statement be reasonably considered anything other than emphatic. The phrase I tell you the truth of the NIV is, in the original, "Amen, amen," traditionally translated, "Verily, verily" (KJV), "truly, truly" (RSV), etc.19
However, the Jews did not believe Him. They considered His claim blasphemy: Since blasphemy was a capital offense punishable by stoning (Leviticus 24:16), they sought to accomplish by mob action what they were not allowed to do under Roman law (John 18:31).
All things considered, it seems appropriate to speak of the "I am" formula as follows:
"It is Jesus' boldest declaration about himself. “I am.” This means: where I am, there is God, there God lives, speaks , calls, asks, acts, decides, loves. . . . Nothing bolder can be said, or imagined."20
This profound statement is not primarily a confession. It is much more than that. It is an astounding declaration. It is the language of deity Himself (e.g., Isaiah 41:4). With this in mind, many statements in Jesus' life become charged with special significance. Note some examples: "I am the bread of life," "I am the light of the world," "I am the door of the sheep," "I am the good shepherd," "I am the resurrection," "I am the way," "I am the truth," "I am the true vine," "I am the life" (John 6:35, 8:12, 10:7, 11, 11:25, 14:6, 15:1; emphasis mine). How could one make such statements about himself? Someone has said that Jesus was either a fanatic, a lunatic, or God. Anyone who reads these accounts, believes them, and then insists that Jesus was a fanatic or a lunatic, says more about himself than he does about Jesus.
His Deity Confirmed
An episode in Jesus' life shows others acting in an unusual manner when He made the "I am" statement. Judas, the betrayer, led a contingent of soldiers and Jewish religious leaders to the Garden of Gethsemane in search of Jesus. They found Him there with His disciples. Jesus asked them whom they were seeking (John 18:4). When they said, "Jesus the Nazarene," He replied, "Ego eimi" ("I am," translated "I am He" in most versions). Did this armed band of soldiers and religious dignitaries understand Jesus to say only that He was, indeed, the itinerate rabbi from Galilee? If so, why did they withdraw and fall to the ground? (John 18:2-8). Did they see something frightening and ominous in this unorthodox rabbi from a disparaged region who had been ridiculed and rejected by the religious establishment in Jerusalem? Hardly! What they saw was an impressive figure, and what they heard was divine language – "Ego eimi." He said it twice! The pronoun He was supplied by the translators. It is not in the Greek text. References to Bibles that italicize to indicate words added to the text will verify this. Notes in most annotated Bibles will also indicate the absence of He in the original.
On earlier occasions Jesus had explained to His Jewish audience His unique relationship with His heavenly Father. He had stressed that He was from above while they were from below. He had said that they could not go where He was going because of their sins. However, He had offered them a remedy, saying, “You will surely die in your sins unless you come to believe that I am.”21 Jesus put it squarely before them. The question of the "I am" could no longer be merely an interesting theological side issue.
Neither can it be today. Jesus is "I am." His Father is "I am." This is the language of deity Any confession of Jesus that falls short of belief in His deity closes the door to Him and His heavenly home.
As deity, Jesus identified Himself as the Messiah. As deity, Jesus identified Himself as the King of the Jews. As deity, Jesus identified Himself as the Son of Man. As deity, Jesus identified Himself as the Son of God. As deity, Jesus came into the world to seek and to save sinners. Jesus was, indeed, God the Son.
All of these identifications were made while He was in the veil of flesh. All of them were demonstrations of the wisdom, power, glory, love, and grace of God. All of these identifications were verified and authenticated by His resurrection! This fleshly veil both concealed and revealed a loving and gracious God. We will next examine that veil of flesh as we study the humanity of Jesus.
Footnotes:
1 John Bright, The Kingdom of God (Nashville: Abingdon [Parthenon], 1953), 198-99.
2 Milton Steinberg, Basic Judaism (New York: Harcourt, Brace and World, 1947), 133. Bar Mitzvah is the Jewish male's entry into religious adulthood at the age of thirteen. The term, meaning "son of the commandments," can refer to the young man or to the celebration of this rite of passage.
3 Cf. G. E. Ladd, A Theology of the New Testament (Grand Rapids, MI: Wm. B. Eerdmans, 1974), 166-67. Ladd stated concerning Matthew 11:27: "Jesus knows the Father in the same way that the Father knows the Son. . . . It is therefore on the level of divine knowledge" (emphasis added).
4 John 2:11, 23-24, 6:14-15, 60-71; Matthew 12:38-39; etc.
5 Matthew 20:34; Mark 5:19; Luke 7:11-15.
6 See the brief discussion in C. S. Mann, The Anchor Bible, vol. 27: Mark (Garden City; NY: Doubleday 1986), 106-14.
7 Matthew 13:10-13, 34-35; Mark 4:10-12, 33-34; Luke 8:10.
8 John 10:6, 16:25, 29-30. Paroimia = allegory; figure, proverb, parable. See various translations.
9 Exodus 33:20; John 1:18, 6:46; 1 Timothy 6:15-16; 1 John 4:12a.
10 When Jesus' "veil of the flesh" was pierced, the veil of the temple was torn symbolically (Matthew 27:51; Mark 15:38; Luke 23:45).
11 ". . . our author looked upon the veil as symbolizing our Lord's human life" (F.F. Bruce, The Epistle to the Hebrews [Grand Rapids, MI: Wm. B. Eerdmans, 1964], 249).
12 Cf. Dr. James E. Priest, "Contemporary Apocalyptic Scholarship and the Revelation," in Johannine Studies, see A Religion Library section of StudyJesus.com.
13 Cf. John J. Collins, The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient Literature, in The Anchor Bible Reference Library, gen. ed. David Noel Freedman (New York: Doubleday, 1995), 204-9. This work features a careful analysis of the many and diverse Messianic views among the Jews found in the literature on the subject, both before and after Jesus' birth. Of special interest is "Jesus and the Davidic Messiah."
14 E. Isaac, "1 (Ethiopic Apocalypse of) Enoch," in The Old Testament Pseudepigrapha, vol. 1: Apocalyptic Literature and Testaments, ed. James H. Charlesworth (Garden City; NY Doubleday, 1983). See chapters 46, 62, 63, and 69-71 for examples of the Son of Man executing judgment on the wicked, vindicating the righteous, and delivering them into exalted and glorious peace.
15 Cf. Daniel 7 for the complete context.
16 G. Ebeling, "The Beginnings of Christian Theology," in Apocalypticism: Journal for Theology and the Church, ed. R.W. Funk, (New York: n.p., 1969), 6:58, quoted in D.S. Russell, Apocalyptic: Ancient and Modern (Philadelphia: Fortress, 1979), 51.
17 Exodus 3:13-15, 6:2-3.
18 Miller Burrows, ed., The Dead Sea Scrolls of St. Mark's Monastery, vol. 1: The Isaiah Manuscript and the Habakkuh Commentary (New Haven: American Schools of Oriental Research, 1950), plate 22, tine 21; Isaiah 28:16; etc.
19 See John 8:58 in the NIV, RSV, KJV, NEB, and the Jerusalem Bible: "In the Gospels it [amen, amen] is used only by Jesus, and always as a prefix to significant statements. Presumably this is to make them out as solemn and true and important. This use of Amen to introduce one's own words appears to be Jesus' own, no real Jewish parallel being adduced" (Leon Morris, The Gospel according to John, in The New International Commentary on the New Testament, gen. ed. F. F. Bruce [Grand Rapids, MI: Wm. B. Eerdmans, 1971], 169).
20 E. Stauffer, Jesus and His Story (London: n.p., 1960), as quoted in ibid., 159.
21 John 8:21-24, New American Bible. Cf. also John 8:27-28, New American Bible and NASB.
