'It is by
many supposed that the pre-existent being, the Son of God, could not suffer and
die, but that he left the body at the moment of its death. If so, the only
humiliation the Son manifested was to leave Heaven and dwell in such a body;
and so far from the death of the body being a sacrifice on the part of the
higher nature, it was only a release and exemption from the state of
humiliation.
This would
hardly justify the Scripture declarations of the amazing love of God in giving
his Son to die for the sins of the world. The Methodist Discipline has a
statement concerning the Son of God, which we think is quite in harmony with
the Scriptures. “Two whole and perfect natures, that is to say, the Godhead and
manhood, were joined together in one person, never to be divided, whereof is
one Christ, very God, and very man, who truly suffered, was crucified, dead and
buried.”
We can
only regret that we seldom meet with a Methodist author who takes a position as
Scriptural as this of the Discipline. The view which we call in question
supposes that there were two distinct natures in the person of Christ; but we
do not so read it in the sacred oracles. But if it be so—if there were two
distinct natures
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united for
a season, and separated in death, we must learn it in the revelation concerning
him. What, then, are the terms in which this distinction is revealed? What
terms express his higher, or divine nature, and what terms express his mere
human nature? Whoever attempts to answer these questions will find the position
utterly untenable.
“Christ” expresses both combined. “Christ, the
Son of the living God”—“The man Christ Jesus,” both refer to the same person or
individual; there are no forms of speech to express his personality higher than
the Son of God, or Christ; and the Scriptures declare that Christ, the Son of
God, died.
The
divinity and pre-existence of our Saviour are most clearly proved by those
scriptures which refer to him as “the Word.” “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 anything made
that was made.” John 1:1-3. This expresses plainly a pre-existent divinity. The
same writer again says: “That which was from the beginning, … the Word of
life.” 1 John 1:1. What John calls the Word, in these passages, Paul calls the
“Son,” in Heb. 1:1-3. “God … hath in these last days spoken unto us by his Son,
whom he hath appointed heir of all things, by whom also he made the worlds; who
being the brightness of his glory, and the express image of his person, and
upholding all things by the word of his power.”
In other
places in this letter this same exalted one is called Jesus Christ. In these
passages we find the divinity or “higher nature” of our Lord expressed. Indeed,
language could not more plainly express it; therefore it is unnecessary to call
other testimony to prove it, it being already sufficiently proved. The first of
the above quotations says the Word was God, and also the Word was with God. Now
it needs no proof—indeed it is self-evident—that the Word as God, was not the
God whom he was with. And as there is but “one God,” the term must be used in
reference to the Word in a subordinate sense, which is explained by Paul’s
calling the same pre-existent person the Son of God. This is also confirmed by
John’s saying that the Word “was with the Father.” 1 John 1:2; also calling the
Word “his Son Jesus Christ.”
- 107 - J.
H. Waggoner
Verse 3.
Now it is reasonable that the Son should bear the name and title of his Father,
especially when the Father makes him his exclusive representative to man, and
clothes him with such power—“by whom he made the worlds.” That the term God is
used in such a sense is also proved by Paul, quoting Ps. 45:6, 7, and applying
it to Jesus. “But unto the son, he saith, Thy throne, O God, is forever and
ever, . . . therefore God, even thy God, hath anointed thee with the oil of
gladness above thy fellows.” Heb.1:8,9. Here the title of God is applied to the
Son, and his God anointed him. This is the highest title he can bear, and it is
evidently used here in a sense subordinate to its application to his Father. It
is often asserted that this exalted one came to earth and inhabited a human
body, which he left in the hour of its death. But the Scriptures teach that
this exalted one was the identical person that died on the cross; and in this
consists the immense sacrifice made for man—the wondrous love of God and
condescension of his only Son.
John says, “The Word of life,” “that which was
from the beginning,” “which was with the Father,” that exalted, pre-existent
One “which we have heard, which we have seen with our eyes, which we have
looked upon, and our hands have handled.” 1 John 1:1, 2. This testimony of
inspiration makes the Word that was with the Father from the beginning, a
tangible being appreciable to the senses of those with whom he associated. How
can this be so? For an answer we turn to John 1:14: “And the Word was made
flesh and dwelt among us.” This is plain language and no parable. But these are
not the only witnesses speaking to the same intent. Says Paul, “Let this mind
be in you, which was also in Christ Jesus; who, being in the form of God,
thought it not robbery to be equal with God; but made himself of no reputation,
and took upon him the form of a servant, and was made in the likeness of men;
and being found in fashion as a man, he humbled himself;” more literally,
divested himself, i. e., of the glory he had with the Father before the world
was. Phil. 2:5-8.
Again Paul
speaks of him thus: “Forasmuch then as the children are partakers of flesh and
blood, he also himself took part of the
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same.”
Heb. 2:14. The angel also announced to Mary, that her son Jesus should be
called the Son of the Highest; and, “That holy thing which shall be born of
thee shall be called the Son of God.” Luke 1:35. Not that the “Son of the Highest” should dwell in and inhabit that
which should be born of her, but
her son was the holy, pre-existent one, thus by the energy of the Holy Spirit
“made flesh.” Now if the human nature of Christ existed distinct from
the divine, the foregoing declarations will not apply to either; for, if that
were so, the pre-existent Word was not made flesh; it was not the man, nor in
the fashion of a man, nor did the man, the servant, ever humble himself, or
divest himself of divine glory, never having possessed it. But allowing that
the Word—the divine Son of the Most High—was made flesh, took on him the seed
of Abraham, and thus changed the form and manner of his existence by the mighty
power of God, all becomes clear and harmonious.
(To be
continued)
(Excerpt
from-) THE ATONEMENT PART SECOND:
THE
ATONEMENT AS REVEALED IN THE BIBLE
(1884)
BY ELDER J. H. WAGGONER
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