Warfield on the person of Christ-2

II. Teaching of the Epistle to the Hebrews.

The conception of the person of Christ which underlies and finds expression in the Epistle to the Hebrews is indistinguishable from that which governs all the allusions to our Lord in the Epistles of Paul. To the author of this epistle our Lord is above all else the Son of God in the most eminent sense of that word; and it is the divine dignity and majesty belonging to Him from His very nature which forms the fundamental feature of the image of Christ which stands before his mind. And yet it is this author who, perhaps above all others of the New Testament writers, emphasizes the truth of the humanity of Christ, and dwells with most particularity upon the elements of His human nature and experience.

Hebrews 2:1:

(1) Background of Express Deity.

The great Christological passage which fills Hebrews 2 of the Epistle to the Hebrews rivals in its richness and fullness of detail, and its breadth of implication, that of Philippians 2. It is thrown up against the background of the remarkable exposition of the divine dignity of the Son which occupies Hebrews 1 (notice the "therefore" of 2:1). There the Son had been declared to be "the effulgence of his (God's) glory, and the very image of his substance," through whom the universe has been created and by the word of whose power all things are held in being; and His exaltation above the angels, by means of whom the Old Covenant had been inaugurated, is measured by the difference between the designations "ministering spirits" proper to the one, and the Son of God, nay, God itself (1:8,9), proper to the other. The purpose of the succeeding statement is to enhance in the thought of the Jewish readers of the epistle the value of the salvation wrought by this divine Saviour, by removing from their minds the offense they were in danger of taking at His lowly life and shameful death on earth. This earthly humiliation finds its abundant justification, we are told, in the greatness of the end which it sought and attained. By it our Lord has, with His strong feet, broken out a pathway along which, in Him, sinful man may at length climb up to the high destiny which was promised him when it was declared he should have dominion over all creation. Jesus Christ stooped only to conquer, and He stooped to conquer not for Himself (for He was in His own person no less than God), but for us.

(2) Completeness of Humanity.

The language in which the humiliation of the Son of God is in the first instance described is derived from the context. The establishment of His divine majesty in chapter 1 had taken the form of an exposition of His infinite exaltation above the angels, the highest of all creatures. His humiliation is described here therefore as being "made a little lower than the angels" (Hebrews 2:9). What is meant is simply that He became man; the phraseology is derived from Psalms 8 the King James Version, from which had just been cited the declaration that God had made man (despite his insignificance) "but a little lower than the angels," thus crowning him with glory and honor. The adoption of the language of the psalm to describe our Lord's humiliation has the secondary effect, accordingly, of greatly enlarging the reader's sense of the immensity of the humiliation of the Son of God in becoming man:

He descended an infinite distance to reach man's highest conceivable exaltation. As, however, the primary purpose of the adoption of the language is merely to declare that the Son of God became man, so it is shortly afterward explained (Hebrews 2:14) as an entering into participation in the blood and flesh which are common to men: "Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same." The voluntariness, the reality the completeness of the assumption of humanity by the Son of God, are all here emphasized.

The proximate end of our Lord's assumption of humanity is declared to be that He might die; He was "made a little lower than the angels .... because of the suffering of death" (Hebrews 2:9); He took part in blood and flesh in order that through death ...." (Hebrews 2:14). The Son of God as such could not die; to Him belongs by nature an "indissoluble life" (Hebrews 7:16 margin). If He was to die, therefore, He must take to Himself another nature to which the experience of death were not impossible (Hebrews 2:17). Of course it is not meant that death was desired by Him for its own sake. The purpose of our passage is to save its Jewish readers from the offense of the death of Christ. What they are bidden to observe is, therefore, Jesus, who was made a little lower than the angels because of the suffering of death, `crowned with glory and honor, that by the grace of God the bitterness of death which he tasted might redound to the benefit of every man' (Hebrews 2:9), and the argument is immediately pressed home that it was eminently suitable for God Almighty, in bringing many sons into glory, to make the Captain of their salvation perfect (as a Saviour) by means of suffering. The meaning is that it was only through suffering that these men, being sinners could be brought into glory. And therefore in the plainer statement of Hebrews 2:14 we read that our Lord took part in flesh and blood in order "that through death he might bring to nought him that had the power of death, that is, the Devil; and might deliver all them who through fear of death were all their lifetime subject to bondage"; and in the still plainer statement of 2:17 that the ultimate object of His assimilation to men was that He might "make propitiation for the sins of the people." It is for the salvation of sinners that our Lord has come into the world; but, as that salvation can be wrought only by suffering and death, the proximate end of His assumption of humanity remains that He might die; whatever is more than this gathers around this.

The completeness of our Lord's assumption of humanity and of His identification of Himself with it receives strong emphasis in this passage. He took part in the flesh and blood which is the common heritage of men, after the same fashion that other men participate in it (Hebrews 2:14); and, having thus become a man among men, He shared with other men the ordinary circumstances and fortunes of life, "in all things" (Hebrews 2:17). The stress is laid on trials, sufferings, death; but this is due to the actual course in which His life ran--and that it might run in which He became man--and is not exclusive of other human experiences. What is intended is that He became truly a man, and lived a truly human life, subject to all the experiences natural to a man in the particular circumstances in which He lived.

(3) Continued Possession of Deity.

It is not implied, however, that during this human life--"the days of his flesh" (Hebrews 5:7)--He had ceased to be God, or to have at His disposal the attributes which belonged to Him as God. That is already excluded by the representations of Hebrews 1. The glory of this dispensation consists precisely in the bringing of its revelations directly by the divine Son rather than by mere prophets (1:1), and it was as the effulgence of God's glory and the express image of His substance, upholding the universe by the word of His power, that this Son made purification of sins (1:3). Indeed, we are expressly told that even in the days of the flesh, He continued still a Son (5:8), and that it was precisely in this that the wonder lay:

that though He was and remained (imperfect participle) a Son, He yet learned the obedience He had set Himself to (compare Philippians 2:8) by the things which He suffered. Similarly, we are told not only that, though an Israelite of the tribe of Judah, He possessed "the power of an indissoluble life" (Hebrews 7:16 margin), but, describing that higher nature which gave Him this power as an "eternal Spirit" (compare "spirit of holiness," Romans 1:4), that it was through this eternal Spirit that He could offer Himself without blemish unto God, a real and sufficing sacrifice, in contrast with the shadows of the Old Covenant (Hebrews 9:14). Though a man, therefore, and truly man, sprung out of Judah (Hebrews 7:14), touched with the feeling of human infirmities (Hebrews 4:15), and tempted like as we are, He was not altogether like other men. For one thing, He was "without sin" (Hebrews 4:15; 7:26), and, by this characteristic, He was, in every sense of the words, separated from sinners. Despite the completeness of His identification with men, He remained, therefore, even in the days of His flesh different from them and above them.

III. Teaching of Other Epistles.

It is only as we carry this conception of the person of our Lord with us--the conception of Him as at once our Supreme Lord, to whom our adoration is due, and our fellow in the experiences of a human life--that unity is induced in the multiform allusions to Him throughout, whether the Epistles of Paul or the Epistle to the Hebrews, or, indeed, the other epistolary literature of the New Testament. For in this matter there is no difference between those and these. There are no doubt a few passages in these other letters in which a plurality of the elements of the person of Christ are brought together and given detailed mention. In 1 Peter 3:18, for instance, the two constitutive elements of His person are spoken of in the contrast, familiar from Paul, of the "flesh" and the "spirit." But ordinarily we meet only with references to this or that element separately. Everywhere our Lord is spoken of as having lived out His life as a man; but everywhere also He is spoken of with the supreme reverence which is due to God alone, and the very name of God is not withheld from Him. In 1 Peter 1:11 His pre-existence is taken for granted; in James 2:1 He is identified with the Shekinah, the manifested Yahweh--`our Lord Jesus Christ, the Glory'; in Jude verse 4 He is "our only Master (Despot) and Lord"; over and over again He is the divine Lord who is Yahweh (e.g. 1 Peter 2:3,13; 2 Peter 3:2,18); in 2 Peter 1:1, He is roundly called "our God and Saviour." There is nowhere formal inculcation of the entire doctrine of the person of Christ. But everywhere its elements, now one and now another, are presupposed as the common property of writer and readers. It is only in the Epistles of John that this easy and unstudied presupposition of them gives way to pointed insistence upon them.

IV. Teaching of John.

1. The Epistles:

In the circumstances in which he wrote, John found it necessary to insist upon the elements of the person of our Lord--His true Deity, His true humanity and the unity of His person--in a manner which is more didactic in form than anything we find in the other writings in form than anything we find in the other writings of New Testament. The great depository of his teaching on the subject is, of course, the prologue to his Gospel. But it is not merely in this prologue, nor in the Gospel to which it forms a fitting introduction, that these didactic statements are found. The full emphasis of John's witness to the twofold nature of the Lord is brought out, indeed, only by combining what he says in the Gospel and in the Epistles. "In the Gospel," remarks Westcott (on John 20:31), "the evangelist shows step by step that the historical Jesus was the Christ, the Son of God (opposed to mere `flesh'); in the Epistle he reaffirms that the Christ, the Son of God, was true man (opposed to mere `spirit'; 1John 4:2)." What John is concerned to show throughout is that it was "the true God" (1John 5:20) who was "made flesh" (John 1:14); and that this `only God' (John 1:18, the Revised Version margin "God only begotten") has truly come "in .... flesh" (1John 4:2). In all the universe there is no other being of whom it can be said that He is God come in flesh (compare 2John 1:7, He that "cometh in the flesh," whose characteristic this is). And of all the marvels which have ever occurred in the marvelous history of the universe, this is the greatest--that `what was from the beginning' (1John 2:13,14) has been heard and gazed upon, seen and handled by men (1John 1:1).

2. Prologue to the Gospel:

From the point of view from which we now approach it, the prologue to the Gospel of John may be said to fall into three parts. In the first of these, the nature of the Being who became incarnate in the person we know as Jesus Christ is described; in the second, the general nature of the act we call the incarnation; and in the third, the nature of the incarnated person.


(1) The Being Who Was Incarnated.

John here calls the person who became incarnate by a name peculiar to himself in the New Testament--the Logos or "Word." According to the predicates which he here applies to Him, he can mean by the "Word" nothing else but God Himself, "considered in His creative, operative, self-revealing, and communicating character," the sum total of what is divine (C.F. Schmid). In three crisp sentences he declares at the outset His eternal subsistence, His eternal intercommunion with God, His eternal identity with God:

`In the beginning the Word was; and the Word was with God; and the Word was God' (John 1:1). "In the beginning," at that point of time when things first began to be (Genesis 1:1), the Word already "was." He antedates the beginning of all things. And He not merely antedates them, but it is immediately added that He is Himself the creator of all that is: `All things were made by him, and apart from him was not made one thing that hath been made' (John 1:3). Thus He is taken out of the category of creatures altogether. Accordingly, what is said of Him is not that He was the first of existences to come into being--that `in the beginning He already had come into being'--but that `in the beginning, when things began to come into being, He already was.' It is express eternity of being that is asserted: "the imperfect tense of the original suggests in this relation, as far as human language can do so, the notion of absolute, supra-temporal existence" (Westcott). This, His eternal subsistence, was not, however, in isolation: "And the Word was with God." The language is pregnant. It is not merely coexistence with God that is asserted, as of two beings standing side by side, united in a local relation, or even in a common conception. What is suggested is an active relation of intercourse. The distinct personality of the Word is therefore not obscurely intimatead. From all eternity the Word has been with God as fellow: He who in the very beginning already "was," "was" also in communion with God. Though He was thus in some sense a second along with God, He was nevertheless not a separate being from God: "And the Word was"--still the eternal "was"--"God." In some sense distinguishable from God, He was in an equally true sense identical with God. There is but one eternal God; this eternal God, the Word is; in whatever sense we may distinguish Him from the God whom He is "with," He is yet not another than this God, but Himself is this God. The predicate "God" occupies the position of emphasis in this great declaration, and is so placed in the sentence as to be thrown up in sharp contrast with the phrase "with God," as if to prevent inadequate inferences as to the nature of the Word being drawn even momentarily from that phrase. John would have us realize that what the Word was in eternity was not merely God's coeternal fellow, but the eternal God's self.

(2) The Incarnation.

Now, John tells us that it was this Word, eternal in His subsistence, God's eternal fellow, the eternal God's self, that, as "come in the flesh," was Jesus Christ (1John 4:2). "And the Word became flesh" (John 1:14), he says. The terms he employs here are not terms of substance, but of personality. The meaning is not that the substance of God was transmuted into that substance which we call "flesh." "The Word" is a personal name of the eternal God; "flesh" is an appropriate designation of humanity in its entirety, with the implications of dependence and weakness. The meaning, then, is simply that He who had just been described as the eternal God became, by a voluntary act in time, a man. The exact nature of the act by which He "became" man lies outside the statement; it was matter of common knowledge between the writer and the reader. The language employed intimates merely that it was a definite act, and that it involved a change in the life-history of the eternal God, here designated "the Word." The whole emphasis falls on the nature of this change in His life-history. He became flesh. That is to say, He entered upon a mode of existence in which the experiences that belong to human beings would also be His. The dependence, the weakness, which constitute the very idea of flesh, in contrast with God, would now enter into His personal experience. And it is precisely because these are the connotations of the term "flesh" that John chooses that term here, instead of the more simply denotative term "man." What he means is merely that the eternal God became man. But he elects to say this in the language which throws best up to view what it is to become man. The contrast between the Word as the eternal God and the human nature which He assumed as flesh, is the hinge of the statement. Had the evangelist said (as he does in 1John 4:2) that the Word `came in flesh,' it would have been the continuity through the change which would have been most emphasized. When he says rather that the Word became flesh, while the continuity of the personal subject is, of course, intimatead, it is the reality and the completeness of the humanity assumed which is made most prominent.

(3) The Incarnated Person.

That in becoming flesh the Word did not cease to be what He was before entering upon this new sphere of experiences, the evangelist does not leave, however, to mere suggestion. The glory of the Word was so far from quenched, in his view, by His becoming flesh, that he gives us at once to understand that it was rather as "trailing clouds of glory" that He came. "And the Word became flesh," he says, and immediately adds:

"and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth" (John 1:14). The language is colored by reminiscences from the Tabernacle, in which the Glory of God, the Shekinah, dwelt. The flesh of our Lord became, on its assumption by the Word, the Temple of God on earth (compare John 2:19), and the glory of the Lord filled the house of the Lord. John tells us expressly that this glory was visible, that it was precisely what was appropriate to the Son of God as such. "And we beheld his glory," he says; not divined it, or inferred it, but perceived it. It was open to sight, and the actual object of observation. Jesus Christ was obviously more than man; He was obviously God. His actually observed glory, John tells us further, was a "glory as of the only begotten from the Father." It was unique; nothing like it was ever seen in another. And its uniqueness consisted precisely in its consonance with what the unique Son of God, sent forth from the Father, would naturally have; men recognized and could not but recognize in Jesus Christ the unique Son of God. When this unique Son of God is further described as "full of grace and truth," the elements of His manifested glory are not to be supposed to be exhausted by this description (compare John 2:11). Certain items of it only are singled out for particular mention. The visible glory of the incarnated Word was such a glory as the unique Son of God, sent forth from the Father, who was full of grace and truth, would naturally manifest.

That nothing should be lacking to the declaration of the continuity of all that belongs to the Word as such into this new sphere of existence, and its full manifestation through the veil of His flesh, John adds at the close of his exposition the remarkable sentence:

`As for God, no one has even yet seen him; God only begotten, who is in the bosom of the Father—he hath declared him' (John 1:18 margin). It is the incarnate Word which is here called `only begotten God.' The absence of the article with this designation is doubtless due to its parallelism with the word "God" which stands at the head of the corresponding clause. The effect of its absence is to throw up into emphasis the quality rather than the mere individuality of the person so designated. The adjective "only begotten" conveys the idea, not of derivation and subordination, but of uniqueness and consubstantiality: Jesus is all that God is, and He alone is this. Of this `only begotten God' it is now declared that He "is"--not "was," the state is not one which has been left behind at the incarnation, but one which continues uninterrupted and unmodified--"into"--not merely "in"--"the bosom of the Father"--that is to say, He continues in the most intimate and complete communion with the Father. Though now incarnate, He is still "with God" in the full sense of the external relation intimated in John 1:1. This being true, He has much more than seen God, and is fully able to "interpret" God to men. Though no one has ever yet seen God, yet he who has seen Jesus Christ, "God only begotten," has seen the Father (compare John 14:9; 12:45). In this remarkable sentence there is asserted in the most direct manner the full Deity of the incarnate Word, and the continuity of His life as such in His incarnate life; thus He is fitted to be the absolute revelation of God to man.

3. The Gospel:

This condensed statement of the whole doctrine of the incarnation is only the prologue to a historical treatise. The historical treatise which it introduces, naturally, is written from the point of view of its prologue. Its object is to present Jesus Christ in His historical manifestation, as obviously the Son of God in flesh. "These are written," the Gospel testifies, "that ye may believe that Jesus is the Christ, the Son of God" (John 20:31); that Jesus who came as a man (John 1:30) was thoroughly known in His human origin (John 7:27), confessed Himself man (John 8:40), and died as a man dies (John 19:5), was, nevertheless, not only the Messiah, the Sent of God, the fulfiller of all the divine promises of redemption, but also the very Son of God, that God only begotten, who, abiding in the bosom of the Father, is His sole adequate interpreter. From the beginning of the Gospel onward, this purpose is pursued:

Jesus is pictured as ever, while truly man, yet manifesting Himself as equally truly God, until the veil which covered the eyes of His followers was wholly lifted, and He is greeted as both Lord and God (John 20:28). But though it is the prime purpose of this Gospel to exhibit the divinity of the man Jesus, no obscuration of His manhood is involved. It is the Deity of the man Jesus which is insisted on, but the true manhood of Jesus is as prominent in the representation as in any other portion of the New Testament. Nor is any effacement of the humiliation of His earthly life involved. For the Son of man to come from heaven was a descent (John 3:13), and the mission which He came to fulfill was a mission of contest and conflict, of suffering and death. He brought His glory with Him (John 1:14), but the glory that was His on earth (John 17:22) was not all the glory which He had had with the Father before the world was, and to which, after His work was done, He should return (John 17:5). Here too the glory of the celestial is one and the glory of the terrestrial is another. In any event, John has no difficulty in presenting the life of our Lord on earth as the life of God in flesh, and in insisting at once on the glory that belongs to Him as God and on the humiliation which is brought to Him by the flesh. It is distinctly a duplex life which he ascribes to Christ, and he attributes to Him without embarrassment all the powers and modes of activity appropriate on the one hand to Deity and on the other to sinless (John 8:46; compare John 14:30; 1 John 3:5) human nature. In a true sense his portrait of our Lord is a dramatization of the God-man which he presents to our contemplation in his prologue.

V. Teaching of the Synoptic Gospels.

The same may be said of the other Gospels. They are all dramatizations of the God-man set forth in thetical exposition in the prologue to John's Gospel. The Gospel of Luke, written by a known companion of Paul, gives us in a living narrative the same Jesus who is presupposed in all Paul's allusions to Him. That of Mark, who was also a companion of Paul, as also of Peter, is, as truly as the Gospel of John itself, a presentation of facts in the life of Jesus with a view to making it plain that this was the life of no mere man, human as it was, but of the Son of God Himself. Matthew's Gospel differs from its fellows mainly in the greater richness of Jesus' own testimony to His Deity which it records. What is characteristic of all three is the inextricable interlacing in their narratives of the human and divine traits which alike marked the life they are depicting. It is possible, by neglecting one series of their representations and attending only to the other, to sift out from them at will the portrait of either a purely divine or a purely human Jesus. It is impossible to derive from them the portrait of any other than a divine-human Jesus if we surrender ourselves to their guidance and take off of their pages the portrait they have endeavored to draw. As in their narratives they cursorily suggest now the fullness of His Deity and now the completeness of His humanity and everywhere the unity of His person, they present as real and as forcible a testimony to the constitution of our Lord's person as uniting in one personal life a truly divine and a truly human nature, as if they announced this fact in analytical statement. Only on the assumption of this conception of our Lord's person as underlying and determining their presentation, can unity be given to their representations; while, on this supposition, all their representations fall into their places as elements in one consistent whole. Within the limits of their common presupposition, each Gospel has no doubt its own peculiarities in the distribution of its emphasis. Mark lays particular stress on the divine power of the man Jesus, as evidence of His supernatural being; and on the irresistible impression of a veritable Son of God, a Divine Being walking the earth as a man, which He made upon all with whom He came into contact. Luke places his Gospel by the side of the Epistle to the Hebrews in the prominence it gives to the human development of the Divine Being whose life on earth it is depicting and to the range of temptation to which He was subjected. Matthew's Gospel is notable chiefly for the heights of the divine self-consciousness which it uncovers in its report of the words of Him whom it represents as nevertheless the Son of David, the Son of Abraham; heights of divine self-consciousness which fall in nothing short of those attained in the great utterances preserved for us by John. But amid whatever variety there may exist in the aspects on which each lays his particular emphasis, it is the same Jesus Christ which all three bring before us, a Jesus Christ who is at once God and man and one individual person. If that be not recognized, the whole narrative of the Synoptic Gospels is thrown into confusion; their portrait of Christ becomes an insoluble puzzle; and the mass of details which they present of His life-experiences is transmuted into a mere set of crass contradictions.