The Divine and Human Nature of Christ

The testimony which, according to Scripture, Christ has given of Himself is developed and confirmed by the preaching of the apostles. The confession that a man, named Jesus, is the Christ, the Only-Begotten of the Father, is in such direct conflict with our experience and with all of our thinking, and especially with all the inclinations of our heart, that no one can honestly and with his whole soul appropriate it without the persuasive activity of the Holy Spirit. By nature everybody stands in enmity to this confession, for it is not a confession natural to man. No one can confess that Jesus is the Lord except through the Holy Spirit, but neither can anyone speaking by the Holy Spirit call Jesus accursed; he must recognize Him as his Savior and King (1 Cor. 12:3). Hence when Christ appears on earth and Himself confesses that He is the Son of God, He did not leave it at that, but He also had a care, and He continues to have a care, that this confession finds entrance into the world, and is believed by the church. He called His apostles, and He instructed them, and made them witnesses to His words and deeds, to His death and resurrection. He gave them the Holy Spirit who brought them personally to the confession that Jesus was the Christ, the Son of the living God (Matt. 16:16), and who later caused them, from the day of Pentecost on, to minister as preachers of those things which their eyes had seen, and they beheld, and their hands had handled of the Word of life (1 John 1:1). The apostles were really not the real witnesses. The Spirit of truth, proceeding from the Father, is the original, infallible, and almighty witness to Christ, and the apostles are that only in Him and through Him (John 15:26 and Acts 5:32). And it is that same Spirit of truth who by means of the testimony of the apostles brings the church of all ages to the confession and preserves them in it: Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art the Christ, the Son of the living God (John 6:68-69). When the four Evangelists in regular order report the events of the life of Jesus, they usually refer to Him simply by the name of Jesus without any more particular qualification or addendum. They tell us that Jesus was born in Bethlehem, that Jesus was led into the wilderness, that Jesus saw the multitude and went up the mountain, and so on. Jesus, the historical person who lived and died in Palestine, is the object of their chronicle. And so we find a few times in the letters of the apostles, too, that Jesus is designated simply by His historical name. Paul says, for instance, that no one can say that Jesus is the Lord except by the Holy Spirit (1 Cor. 12:3). John testifies that whoever believes that Jesus is the Christ is born of God (1 John 1 :5 compare 2:22 and 4:20). And in the book of Revelation we read of the faith of Jesus, and of the witnesses and witness of Jesus. Still, in the letters of the apostles the use of this name without qualification is rare. Usually the name occurs in connection with: the Lord, Christ, the Son of God, and like designations, and the full name usually reads: Our Lord Jesus Christ. But, irrespective of whether the name Jesus is used alone or in connection with other names, the connection with the historical person who was born in Bethlehem and who died on the cross always comes to expression in it. The whole New Testament, that of the epistles or letters as well as that of the gospels, rests on the foundation of historical events. The Christ- figure is not an idea nor an ideal of the human mind, as many in past ages maintained, and as some in our time also assert, but is a real figure who manifested Himself in a particular period and in a particular person in the man Jesus. True, the various events in the life of Jesus recede into the background in the letters. Those letters have a different purpose than the gospels have. They do not chronicle the history of the life of Jesus but point out the significance which that life has for the redemption of mankind. But all of the apostles are familiar with the person and life of Jesus, are acquainted with His words and deeds, and they proceed to show us that this Jesus is the Christ, exalted by God to His own right hand, in order to grant repentance and the forgiveness of sins (Acts 2:36 and 5:31). Often, therefore, in the letters of the apostles mention is made of events in the life of Jesus. They picture Him before the eyes of their auditors and readers (Gal. 3 :1). They stress the fact that John the Baptist was His herald and precursor (Acts 13:25 and 19:4), that He comes from the family of Judah and the stem of David (Rom. 1:3; Rev. 5:5 and 22:16), that He was born of a woman (Gal. 4:4), was circumcised on the eighth day (Rom. 15 :8), that He was brought up in Nazareth (Acts 2:22 and 3:6), and that He also had brothers (1 Cor. 9:5 and Gal. 1:19). They tell us that He was perfectly holy and sinless,1 that He presented Himself to us as an example (1 Cor. 11:1 and 1 Peter 2:21), and that He spoke words that have authority for us (Acts 20:35 and 1 Cor. 7:10-12). But it is especially His dying that is significant for us. The cross stands at the central point in the apostolic preaching. Betrayed by one of the twelve apostles whom He chose (1 Cor. 11:23 and 1 Cor. 15:5), and not recognized by the princes of this world as the Lord of glory (1 Cor. 2:8), He was put to death by the Jews (Acts 4:10; 5 :30; and 1 Thess. 2:15), dying on the accursed wood of the cross.2 But, even though He suffered greatly in Gethsemane and upon Golgotha,3 He has by the pouring out of His blood achieved the reconciliation and an eternal righteousness.4 And therefore God raised Him up, exalted Him to His right hand, and appointed Him Lord and Christ, Prince and Savior for all nations.5