The manner in which the name of Jesus Christ is coupled with that
of God the Father clearly implies equality of the Son with the
Father. Compare the following:
a) The Apostolic Benediction.
2 Cor. 13:14. Here the Son equally with the Father is the bestower
of grace.
b) The Baptismal Formula.
Matt. 28:19; Acts 2:38. "In the name," not the names (plural).
How would it sound to say, "In the name of the Father" _and of
Moses?_ Would it not seem sacrilegious? Can we imagine the effect
of such words on the apostles?
c) Other Passages.
John 14:23--"We will come: the Father and I." 17:3--"And this is
life eternal that they might know thee, the only true God, _and
Jesus Christ."_ The content of saving faith includes belief in
Jesus Christ equally with the Father. 10:30--"I and my Father are
one." "One" is neuter, not masculine, meaning that Jesus and the
Father constitute one power by which the salvation of man is secured.
2 Thess. 2:16, 17--"Now our Lord Jesus Christ himself, and God,
even our Father...comfort your hearts." These two names, with a
verb in the singular, intimate the oneness of the Father with the
Son.
7. THE SELF-CONSCIOUSNESS OF JESUS REGARDING HIS OWN PERSON AND
WORK.
It will be interesting to search the Gospel records to ascertain
what was in the mind of Jesus concerning Himself--His relation to
the Father in particular. What bearing has the testimony of Jesus
upon the question of His deity? Is the present Christian consciousness
borne out by the Gospel narratives? Is Jesus Christ a man of a
much higher type of faith than ours, yet one with whom we believe
in God? Or is He, equally with God, the object of our faith? Do we
believe _with Him_, or _on_ Him? Is there any indication
in the words ascribed to Jesus, as recorded in the Gospels,
of a consciousness on His part of His unique relation to God the
Father? Is it Jesus Himself who is responsible for the Christian's
consciousness concerning His deity, or is the Church reading into
the Gospel accounts something that is not really there? Let us see.
a) As Set Forth in the Narrative of His Visit to the Temple.
Luke 2:41-52. This is a single flower out of the wonderfully enclosed
garden of the first thirty years of our Lord's life. The emphatic
words, for our purpose, are "thy father," and "my Father." These are
the first recorded words of Jesus. Is there not here an indication
of the consciousness on the part of Jesus of a unique relationship
with His heavenly Father? Mary, not Joseph, asked the question, so
contrary to Jewish custom. She said: "Thy father"; Jesus replied
in substance: "Did you say _my_ father has been seeking me?"
It is remarkable to note that Christ omits the word "father" when
referring to His parents, cf. Matt. 12:48; Mark 3:33, 34. "_My_
Father!" No other human lips had ever uttered these words. Men said,
and He taught them to say, "_Our_ Father." It is not too much
to say that in this incident Christ sees, rising before Him, the
great truth that God, and not Joseph, is His Father, and that it
is in His true Father's house that He now stands.
b) As Revealed at His Baptism:
Matt. 3:13-17; Mark 1:9-ll; Luke 3:21. Here are some things
to remember in connection with Christ's baptism: First, Jesus was
well acquainted with the relation of John and his ministry to the
Old Testament prophecy, as well as of John's own announcement
that he was the Messiah's fore-runner, and that he (John) was not
worthy to untie the latchet of Christ's shoes. Second, to come
then to John, and to submit to baptism at his hands, would indicate
that Jesus conceded the truth of all that John had said. This
is emphasized when we remember Jesus' eulogy of John (Matt. 11).
Thirdly, There is the descent of the Spirit, and the heavenly voice;
what meaning did these things have to Jesus? If Christ's sermon
in the synagogue at Nazareth is of any help here, we must believe
that at His baptism, so much more than at the age of twelve, He was
conscious that in thus being anointed He was associating Himself in
some peculiar way with the prophecy of Isaiah, chapters 42 and 61:
"Behold my Servant... I have put my Spirit upon Him." All, therefore,
that must have been wrapped up in the thought of the "Servant of
the Lord" in the Old Testament would assuredly be quickened in his
consciousness that day when the Spirit descended upon Him. See also
Luke 4:16-17; Acts 10: 38; Matt. 12:28.
But what did the heavenly voice signify to Christ? "This is my
beloved Son" takes us back to the second Psalm where this person
is addressed as the ideal King of Israel. The last clause--"in whom
I am well pleased"--refers to Isaiah 42, and portrays the servant
who is anointed and empowered by the endowment of God's Spirit. We
must admit that the mind of Jesus was steeped in the prophecies of
the Old Testament, and that He knew to whom these passages referred.
The ordinary Jew knew that much. Is it too much to say that on that
baptismal day Jesus was keenly conscious that these Old Testament
predictions were fulfilled in Him? We think not.
c) As Set Forth in the Record of the Temptation.
Matt. 4:1-11; Mark 1:12, 13; Luke 4:1-13. That Jesus entered
into the temptation in the wilderness with the consciousness of
the revelation He received, and of which He was conscious at the
baptism, seems clear from the narratives. Certain it is that Satan
based his temptations upon Christ's consciousness of His unique
relation to God as His Son. Throughout the whole of the temptation
Satan regards Christ as being in a unique sense the Son of God, the
ideal King, through whom the kingdom of God is to be established
upon the earth. Indeed, so clearly is the kingship of Jesus recognized
in the temptation narrative that the whole question agitated there
is as to how that kingdom may be established in the world. It must
be admitted that a careful reading of the narratives forces us
to the conclusion that throughout all the temptation Christ was
conscious of His position with reference to the founding of God's
kingdom in the world.
d) As Set Forth in the Calling of the Twelve and the Seventy.
The record of this event is found in Matt. 10; Mark 3:13-19; 6:7-13;
Luke 9:1-6; 10:1-14. This important event in the life of our Lord
had an important bearing upon His self-consciousness as to His
person and work. Let us note some of the details:
_First_, as to the number, twelve. Is there no suggestion
here with reference to the New Jerusalem when the Messiah shall sit
upon the throne surrounded by the twelve apostles seated on their
thrones? Is not Jesus here conscious of Himself as being the centre
of the scene thus described in the Apocalypse?
_Second_, He gave them power. Is not Jesus here repeating what
had been done for Him at His baptism: conveying super-human power?
Who can give this power that is strong enough to make even demons
obey? No one less than God surely.
_Third_, note that the message which He committed to the twelve
concerned matters of life and death. Not to receive that message
would be equivalent to the rejection of the Father.
_Fourth_, all this is to be done in _His_ name, and for
_His_ name's sake. Fidelity to Jesus is that on which the final
destiny of men depends. Everything rises or falls in its relation
to Him. Could such words be uttered and there be no consciousness
on the part of the speaker of a unique relationship to the Father
and the things of eternity? Know you of anything bolder than this?
_Fifth_, He calls upon men to sacrifice their tenderest affections
for Him. He is to be chosen before even father and mother (Matt.
10:34-39).
e) As Revealed in the Sermon on the Mount.
Matt. 5-7; Luke 6:20-49. Two references will be sufficient here.
Who is this that dares to set Himself up as superior to Moses and
the law of Moses, by saying, "But _I_ say unto you"? Then,
again, listen to Christ as He proclaims Himself to be the judge
of all men at the last day (Matt. 7:21). Could Jesus say all this
without having any consciousness of His unique relationship to all
these things? Assuredly not.