124. II. The Interpretation Of Christological Facts.
II.The Interpretation Of Christological Facts. In treating the theanthropic character of Christ we might have begun with the multiform facts which the Scriptures ascribe to him, and thus in an inductive method reached the truth of his theanthropic personality. This truth, however, we found in the nature and reality of the divine incarnation. Now we find in this truth the key to the many Christological paradoxes which appear in the Scriptures. These paradoxes lie in the diverse facts which the Scriptures ascribe to Christ. But, while we find in his theanthropic personality the interpretation and harmony of these diverse facts, we also find therein the verification of his theanthropic character. Thus it is doubly proved that Christ is verily God-man.
It should be specially noted that the facts here considered are ascribed to Christ in his personality, and are true of him as a person. Most of these facts have appeared already in our discussion, particularly in the treatment of the divinity and humanity of Christ, and therefore require only a summary presentation here.
1. Facts of Divinity Ascribed to Christ.—The Son incarnate is the personal Christ. Hence, as we found the Son in possession of the distinctive facts of divinity, so we find the Christ in full possession of the same facts. The Scriptures ascribe to him the titles, attributes, works, and worshipfulness which belong only to true and essential divinity. All this ascription is thoroughly warranted on the ground of his divine nature.
2. Facts of Humanity Ascribed to Christ.—These facts were sufficiently given in treating the humanity of Christ, as furnishing the second element in the formulated doctrine of his personality. They are the common essential or distinctive facts of humanity. The Scriptures freely ascribe them to the same personal Christ to whom they ascribe the facts of divinity. This is properly done because he possesses a true and complete human nature. As the divine facts ascribed to him have their interpretation on the ground of his divinity, so these human facts have their interpretation on the ground of his human nature. Thus on the ground of the two natures in the personal oneness of Christ the two classes of facts come into complete harmony. In like manner we have the interpretation of various texts which combine the two classes of facts in ascribing them to Christ. The child born, the Son given, is the mighty God, the everlasting Father (Isaiah 9:6). He is in the form of God and in the likeness of men (Php 2:6-7). The same person who redeems us with his blood is before all things, and the creator and preserver of all things (Colossians 1:14-17). The combination of divine and human facts in these great texts places them in no contradictory opposition. The paradoxes remain, but, just as in the preceding instances, the facts come into complete harmony through the union of the two natures in the personal oneness of Christ.
3. Divine Facts Ascribed to Christ as Human.—“And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13). The words, “No man hath ascended up to heaven,” may have been intended to correct a somewhat prevalent notion, that Moses ascended into heaven in order to receive the law which he gave to the Hebrew people.[583] Two facts are to be noted: that Christ came down from heaven, and that when here on earth he was in heaven. Christ affirms both facts of himself as the Son of man. But he is the Son of man in his human nature, while his coming down from heaven and still being in heaven are facts of his divinity, which are thus ascribed to him as human (see also John 6:38; John 6:62). Supreme worship is rendered to Christ as the Lamb that was slain: “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. . . . Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever” (Revelation 5:12-13). Such divine worship is rendered to Christ as the Lamb slain, and, therefore, as represented in his human nature. Many like texts might be added, but those given will suffice.
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4. Human Facts Ascribed to Christ as Divine.—“Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). To be thus conceived and born are specially human facts; but they are ascribed to Christ as in view of his divine nature. This is manifest in his name, Emmanuel, God with us. The blood of Christ, shed in atonement for sin, is a fact of his human nature; but it is ascribed to him as divine. This appears in the words in which the ministry is charged “to feed the Church of God, which he hath purchased with his own blood” (Acts 20:28). “We have a like instance in the crucifixion of Christ: “They crucified the Lord of glory” (1 Corinthians 2:8). The human fact of the crucifixion is thus ascribed to Christ as divine. We cannot find a lower meaning in his designation as the Lord of glory.
We have thus found, under the last two heads, the ascription of divine facts to Christ as human, and the ascription of human facts to him as divine. The two cases have the same interpretation. In each there is a synecdochical designation of Christ. This is a mode of speech much in use. Nor does it mislead or deceive any one. The meaning is thus given as clearly and definitely as in any other mode. The divine and human natures are so united in the person of Christ and so integral to his personality that he may properly be designated in the view of either. In any such instance the one nature represents the whole person of Christ. It follows that the two classes of facts, the divine and the human, may be respectively ascribed to him under the designation of either nature. Such is the interpretation of these two cases. But the very ground of this interpretation lies in the union of the two natures in the personality of Christ, just as we found it in the interpretation of the other facts considered in this section. Now, as the personal oneness of Christ in the union of the two natures furnishes the interpretation of all those facts, so, in turn, they confirm the truth of his personality as so constituted. But a personality so constituted must be truly theanthropic. Christ is very God-man.