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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. In our last session we presented three reasons the virgin birth of Jesus Christ is theologically significant. Dr. Spencer, what do you want to cover today?

Dr. Spencer: I’d like begin by quoting the answer to Question 16 of the Westminster Shorter Catechism.

Marc Roby: Okay. That question asks, “Did all mankind fall in Adam’s first transgression?”

Dr. Spencer: And the answer is, “The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.”

Now as with all of the Westminster documents, this is a very carefully worded doctrinal statement about original sin. And I’d like to point out the importance of three words – by ordinary generation. The statement says that all mankind, descending from Adam by ordinary generation, fell with him. Those three words are very important because they exclude Jesus Christ. He was not represented by Adam and did not, therefore, inherit his guilt or sinful nature.

This illustrates the point we discussed last week that the virgin birth is theologically significant because it shows us how Jesus can be fully human and yet be without sin. He is unique and his conception was unique.

Marc Roby: Of course, the Roman Catholic doctrine of immaculate conception claims that the conception of Jesus’ mother, Mary, was also unique. They claim that she was born without sin and lived without sin.

Dr. Spencer: And that doctrine is problematic on two grounds. First, and most importantly, it isn’t biblical. There isn’t the slightest hint anywhere in the Bible that Mary was born without a sinful nature and without inheriting the guilt of Adam. That alone should settle the matter. Secondly, the doctrine doesn’t solve the problem it was created to solve. As we pointed out last week, there is a question left unanswered by the Bible, which is why Jesus didn’t inherit a sinful nature from his mother.

Marc Roby: And the doctrine of immaculate conception tries to solve that by saying that Mary was sinless.

Dr. Spencer: Right. But that just pushes the problem back one generation and makes it a more difficult problem.

Marc Roby: Why does it make the problem more difficult?

Dr. Spencer: Well, because now the question becomes, “How on earth could Mary be conceived by a sinful mother and a sinful father and yet not be sinful?”! Jesus had a sinful mother, but he was conceived by the power of the Holy Spirit, so it is a very different and less problematic situation.

The sinless nature of Christ is an important point theologically and we would expect the Bible to deal with it. And it does by speaking of the virgin birth. It doesn’t answer every question we can ask, but it does deal with the issue. The doctrine of the immaculate conception of Mary makes the problem far more difficult and is completely without biblical warrant. If it were true, we should reasonably expect the Bible to make it clear, not remain silent about it. All true Christians should reject it and the worship of Mary to which it leads.

Marc Roby: We should, though, hold Mary in high regard. In Luke 1:28 we are told that when the angel Gabriel came to tell her that she was going to have a child, he greeted her by saying, “Greetings, O favored one, the Lord is with you!” [1]

Dr. Spencer: Yes, that’s quite true. Mary was favored by God and she was the mother of our Lord. We should hold her in very high regard. She was a godly and righteous woman in a relative sense, along with many other people in the history of the church, but she was also a sinner who needed a Savior herself. The Greek word translated as “favored” in Luke 1:28 is used to refer to all Christians in Ephesians 1:6, which says that God “blessed us in the Beloved.” The word translated as “blessed” in that verse is the same Greek word as is translated “favored” in Luke 1:28.

Marc Roby: And, indeed, all true Christians are blessed, or favored, by God. We deserve hell, but have been given heaven instead as a gracious gift.

Dr. Spencer: And every single human being who has ever lived or ever will live needs a Savior, with the sole exception of Jesus Christ of Nazareth, the unique God-man, who was born without sin.

We are told explicitly that Jesus was sinless in the book of Hebrews. In Hebrews 4:14 we are told that “we have a great high priest who has gone through the heavens, Jesus the Son of God”, and then in the next verse, Hebrews 4:15, we are told that this high priest “has been tempted in every way, just as we are—yet was without sin.”

Marc Roby: And he had to be perfect in order to be an acceptable sacrifice. This requirement goes back to the book of Exodus, when God delivered his people from slavery in Egypt.

On the night an angel was going to go through Egypt and kill the firstborn of every man and animal, the Israelites were commanded to sacrifice a lamb and sprinkle the blood on the doorframe of their house so that the angel would pass over their home and not kill the firstborn. In Exodus 12:5 we read that Moses commanded them, “The animals you choose must be year-old males without defect, and you may take them from the sheep or the goats.”

Dr. Spencer: And we know that this foreshadowed the sacrifice of Christ. In John 1:29 we are told that when John the Baptist saw Jesus, he said, “Look, the Lamb of God, who takes away the sin of the world!” And in 1 Peter 1:18-19 we read, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect.” And in Hebrews 9:26 we are told that Christ “has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.”

Marc Roby: You know, no matter how many times you read or think about the sacrifice of Christ, it is astounding each and every time.

Dr. Spencer: Yes, this is the heart of the gospel, which is absolutely amazing. We made the point before that God had to become man in order to pay for our sin. Our sin is against an infinite God and the penalty therefore is infinite; more than any mere man can pay. Therefore, Jesus had to be fully God for his sacrifice to have sufficient value. But he also had to be man because it was man who sinned and therefore had to pay the price. But the man Jesus had to be a perfect, sinless sacrifice.

Marc Roby: And he clearly was a perfect, sinless sacrifice. What else do you want to say about the human nature of Christ?

Dr. Spencer: We should note that the Bible is clear that Jesus had a real physical body just like you and me and all of our listeners. He was born just like us, had to grow and learn how to walk and talk just like us. He became thirsty and hungry and tired just as we do. There are many places in the New Testament where this is clear, but let me just share a couple. In Matthew 4:2 we are told that “After fasting forty days and forty nights, he was hungry.”

Marc Roby: I would call that a huge understatement. He must have been famished.

Dr. Spencer: Yes, just like any man would be. One time when Jesus was walking through Samaria, we read in John 4:6 that “Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour.” So he also got tired just like we do.

And in Luke 2:52 we read that “Jesus grew in wisdom and stature, and in favor with God and men.” Now, not all people grow in favor with God and men, but all healthy people do grow in wisdom and stature as they grow up.

Marc Roby: It is a bit puzzling that Jesus, being God and man, could grow in wisdom though.

Dr. Spencer: That idea can be troubling to people. But when we say that Jesus Christ has two natures, one human and one divine, we must also mean that he had a human mind and spirit. After all, that’s what makes us who we are. We discussed this at length in Sessions 103 through 105, but we have both a material and an immaterial part; a body and a soul, or spirit. God is pure spirit, but Jesus Christ is not just a human body with a divine spirit, he is truly human and divine. The two natures are distinct. He is not a mixture of human and divine, he is both natures in one person.

Marc Roby: Now, that is truly impossible to understand.

Dr. Spencer: It is impossible to understand fully. But as I noted last week, we can have a correct understanding of something we don’t understand fully. And the dual nature of Christ is a clear teaching of the Bible, which is our ultimate standard for truth. The only fundamental difference between his human spirit and ours is that his is, and always has been, sinless.

Marc Roby: And the fact that he has a true, finite, human spirit explains how he could grow in wisdom. When we discussed the material and immaterial parts of man in Session 114 you made the point that the spirit is the seat of our intellect, emotions and personality.

Dr. Spencer: That’s right. And so, in his humanity, Jesus learned new things throughout life just as we do, even though in his deity he was, and is, omniscient. We see this in Mark 13:32 where Jesus spoke about his second coming and said, “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.”

Marc Roby: That’s amazing. Jesus himself, in his humanity, didn’t know when he would come again.

Dr. Spencer: Yes, there is great mystery here of course. We are not told how Jesus’ divine nature interacts with his human nature. There were clearly times when things were communicated to his human nature by either his own divine nature or by the Holy Spirit, but we aren’t told exactly how that took place, we just see the effects.

Marc Roby: I assume you’re speaking about when Jesus knew what people were thinking and things like that.

Dr. Spencer: Exactly. Look at Mark 2 for example. We read about Jesus healing a paralytic. But the first thing he did was say to the man, in Mark 2:5, “Son, your sins are forgiven.” And some of the people there were thinking to themselves that Jesus was blaspheming by doing this because only God can forgive sins. And we are then told in Mark 2:8 that “Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, ‘Why are you thinking these things?’”

Marc Roby: That’s a great example. Jesus “knew in his spirit” what they were thinking, but we are not told exactly how his human spirit obtained this information.

Dr. Spencer: As I said, there is great mystery here. But, as we expect, there are no logical contradictions because this is a clear teaching of the Word of God, which is infallibly true. We also see that Jesus had a human spirit because he had a full range of human emotions.

Marc Roby: Although, given how often our sinful natures show up in our emotions, we should be careful to point out that Jesus’ emotions were sinless.

Dr. Spencer: Yes, that’s a great caveat. But let’s look at just a few examples. In John 12:27 we read that after Jesus had indicated to his disciples that his death was imminent, he said, “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.” So his heart was troubled, just as any person would be at such a terrifying thought. Then, in Matthew 15:42 we read that Jesus said to his disciples, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” So he had the normal human emotion of compassion for those in need.

Marc Roby: And that also makes me think of the shortest verse in the Bible. When Jesus went to the tomb of his friend Lazarus, who had died, we read in John 11:35 that “Jesus wept.” He had normal human sorrow at the death of a friend and the pain it had caused his loved ones, even though he knew he was going to raise Lazarus from the dead.

Dr. Spencer: And that is not the only time Jesus wept. In Hebrews 5:7 we are told that “During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.”

The biblical record is clear that Jesus Christ was fully human. In his humanity he was subject to the same limitations we all are in terms of finite knowledge and reasoning ability. He had normal human emotions and so on. The only difference is that he was sinless.

Marc Roby: Of course, that is a huge difference!

Dr. Spencer: I agree. It is impossible to imagine just how different we will be when God removes our sin completely. It’s a wonderful thing to meditate on. What will it be like when there is no use for the words “should” or “ought” because there will be no difference between what I should do, or ought to do, and what I want to do and actually do!

Marc Roby: I can’t imagine. But there is one more issue about Jesus’ humanity that has engendered a great deal of discussion. We are told in Hebrews 4:15, which you read earlier, that Jesus was “tempted in every way, just as we are—yet was without sin.” So the question arises, “Was it possible for Jesus to sin?” And, if it wasn’t possible for him to sin, how could his temptation then be real?

Dr. Spencer: Those are great questions, but we must be very careful in dealing with them. I think Wayne Grudem does a good job in his Systematic Theology.[2] He begins by noting what it is that Scripture clearly teaches: First, that Jesus never actually sinned. Second, that Jesus was truly tempted, just as we are. And third, that God cannot be tempted as we read in James 1:13.

Marc Roby: Alright, those three points are clear. But they don’t really answer the questions.

Dr. Spencer: I agree, but they frame the discussion in terms of things we can know for certain. We do also know that God’s purposes and plans are certain, no one can thwart them. We can, therefore, conclude that it was not possible for Jesus to actually sin. If he had done so, he would no longer have been qualified to be the perfect sacrifice we need. But that leaves the question open as to why it was not possible for him to sin, which gets to the issue of how his temptations could be real.

Marc Roby: Yes, and that’s a difficult question.

Dr. Spencer: It is difficult, but I think Grudem makes a couple of very good points.[3] First, he looks at Satan’s tempting Jesus to turn stones into bread after he had been fasting for 40 days in the desert. The temptation was for Jesus to use his divine power to make it easier for his human nature. But that would have violated God’s will, so Jesus did not do it. Grudem writes, “Therefore, Jesus refused to rely on his divine nature to make obedience easier for him. In like manner, it seems appropriate to conclude that Jesus met every temptation to sin, not by his divine power, but on the strength of his human nature alone (although, of course, it was not ‘alone’ because Jesus, in exercising the kind of faith that humans should exercise, was perfectly depending on God the Father and the Holy Spirit at every moment).”

Marc Roby: That’s a great quote from Grudem, and it makes a very important and practical point. If we rely on our own strength, we’re going to fail and give in to temptation. But, if we make use of the means of grace that God has provided to us in prayer, reading his Word, participating in corporate worship and the life of the church and so on, we will have divine power to say no to ungodliness. We read in 2 Peter 1:3 that “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.”

Dr. Spencer: And we also read in 1 Corinthians 10:13 that “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.” So, Jesus is our example in depending on the Holy Spirit power to enable us to say “no” to sin. And the fact that he is truly human is extremely important. Because he didn’t use his deity to cheat and make it easy, he obeyed in his human nature.

Marc Roby: And he did so perfectly. This also shows us that we have no excuse for sinning, God’s grace is sufficient whenever we are tempted. Is there anything else you’d to add on this topic?

Dr. Spencer: Yes, Grudem also makes the valid point that “only he who successfully resists a temptation to the end most fully feels the force of that temptation.”[4] Therefore, we could argue that Jesus felt the full force of every temptation, whereas we sometimes yield to temptation and, thereby, spare ourselves from the full force of it.

Marc Roby: We may spare ourselves from the force of the temptation by sinning, but we bring on ourselves the pain that sin always produces.

Dr. Spencer: Yes, very true.

Marc Roby: And we are out of time for today, so I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, we’d appreciate hearing from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Grudem, Systematic Theology, Inter-Varsity Press, 1994, pp 537-539

[3] Ibid, pg. 539

[4] Ibid

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. In our previous sessions on this topic we have shown why Jesus Christ had to be both God and man in order to save us and we provided biblical support for the fact that Jesus Christ is fully God. We ended our previous session by beginning to examine the biblical teaching that Jesus is also fully man. Dr. Spencer, how do you want to proceed today?

Dr. Spencer: By reminding ourselves of our ultimate standard for truth, in other words, our ultimate authority. If you are a true Christian, then the Bible is your ultimate standard for truth, your ultimate authority. We cannot reject something the Bible clearly teaches just because we don’t understand it. This principle is never more important than when we discuss doctrines like the Trinity or the dual nature of Christ.

Marc Roby: Well, those are definitely two doctrines that go way beyond our ability to understand.

Dr. Spencer: Oh, they go way beyond it, yes. But we must not conclude from our inability to fully comprehend them that we can’t comprehend them correctly. God is able to communicate true knowledge to us even about things we can’t fully grasp. Our knowledge will not be complete, but it can be true.

Marc Roby: And, of course, no reasonable person would expect that a creature could fully understand its Creator!

Dr. Spencer: No, of course not.

Marc Roby: But you make an important point that our knowledge can be true and correct independent of the fact that it is incomplete. The same thing is true even in our understanding of the physical world around us. The fact that we don’t know everything certainly doesn’t imply that what we do know is necessarily false.

Dr. Spencer: No, of course not. And the issue of authority is critical because there have been improper objections to the dual nature of Christ from the very beginning. The Jews at the time of Jesus had an extremely difficult time with the idea that God could become incarnate. They quite properly had an extremely high view of God, as should we. He is the transcendent Creator, totally separate from his creation.  But it is wrong to conclude from that fact that he could not become incarnate.

Marc Roby: And, as we pointed out in our last Session in discussing the passage in Philippians 2:5-11, the apostle Paul clearly assumed that his readers understood that the man Jesus Christ was fully God.

Dr. Spencer: And he made that assumption because Jesus had convincingly demonstrated his divinity in a number of different ways. The people clearly understood the implications of his actions. For example, in Chapter 10 of John’s gospel, we read about the people coming to Jesus and saying, in Verse 24, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” [1] And Jesus went on to remind them of the miracles he had performed and ended by saying, in Verse 30, that “I and the Father are one.”

Marc Roby: Yes, and at which point the people picked up stones and prepared to stone him to death.

Dr. Spencer: Yes, that’s right. And Jesus then asked them, in Verse 32, “I have shown you many great miracles from the Father. For which of these do you stone me?” And the people responded, in Verse 33, by saying, “We are not stoning you for any of these, but for blasphemy, because you, a mere man, claim to be God.”

Marc Roby: That does show clearly that they understood his claim to be God, and so the many people who became convinced and actually placed their faith in him certainly knew that he is God. As doubting Thomas confessed in John 20:28 when he finally believed, “My Lord and my God!”

Dr. Spencer: Yes, that’s right. The believers at that time knew that Jesus was God. But there were some people who doubted his humanity. Some said that he only appeared to be like a man, but wasn’t really a man.

Marc Roby: Which was a heresy that appeared very early on, called Docetism, which comes from the Greek word δοκέω (dokeō), meaning “to seem”.

Dr. Spencer: And this heresy came about in part because of their properly high view of God as I noted before and in part because of pagan philosophies of the time that taught that matter is inherently evil and the spirit is good. Therefore, since they thought that matter is evil, they couldn’t accept the idea that God would truly become man.[2]

Marc Roby: Yet another example of men rejecting God’s revelation because it doesn’t make sense to them.

Dr. Spencer: Exactly. And we noted last time that the apostle John dealt with this heresy in his first letter. In 1 John 4:2 we read, “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God”. And John goes on in Verse 3 to tell us that this heresy is serious. It is, in fact, deadly. Let me read Verses 2 and 3 together; “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.”

Marc Roby: That is serious error! To deny the full humanity of Christ, that he has come in the flesh as John put it, is the spirit of the antichrist.

Dr. Spencer: Which is why I want to spend more time on the doctrine of the humanity of Jesus Christ. In the following treatment, I’m going to draw heavily on the material in Chapter 26 of Wayne Grudem’s Systematic Theology.[3]

Marc Roby: Okay. Where would you like to begin?

Dr. Spencer: Well, to use a cliché, let’s begin at the beginning. But not the beginning of Jesus’ deity of course, because there is no beginning to God, he necessarily exists eternally and unconditionally. But let’s begin at the beginning of his incarnation, which is the virgin birth.

Marc Roby: Now the idea of a virgin giving birth is something that many modern people, even some professing Christians, find seriously objectionable.

Dr. Spencer: That is certainly true, but the virgin birth of Christ is an essential doctrine of biblical Christianity. And it shouldn’t be a problem for anyone who believes the first four words of the Bible.

Marc Roby: Which are, “In the beginning God …”.

Dr. Spencer: Exactly. If someone doesn’t believe that, then he or she has no legitimate claim to being a Christian, or even any kind of theist. But if you do believe that, namely that God exists, a God who created this entire universe, then why on earth is it a problem to believe that he could cause a virgin to conceive a child?

Marc Roby: Yes, I see your point. And the apostle Paul used similar logic in arguing for the resurrection of Christ before King Agrippa. In Acts 26:8 he asked this rhetorical question, “Why should any of you consider it incredible that God raises the dead?” His point obviously being that since God exists – a God who can create all things – then it shouldn’t be a problem for him to raise the dead.

Dr. Spencer: Nor should it be a problem for him to cause a virgin to conceive and give birth to a son. And that is exactly what the Bible tells us. In Matthew 1:18 we read; “This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit.”

Now, although we are not provided with a detailed explanation, this verse couldn’t be clearer. Before Joseph and Mary came together as husband and wife, she conceived a child “through the Holy Spirit.” This is not implying some vulgar act like you find in ancient myths, it is speaking of a miraculous conception without a human father by the power of the Holy Spirit, who is the third person of the Trinity.

Marc Roby: And, of course, Joseph initially assumed that the child had been conceived in the ordinary way, and he knew it wasn’t his, which was a serious problem. So we read in Verses 19-21, “Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly. But after he had considered this, an angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.’”

Dr. Spencer: Now modern readers can be confused by the statement that Joseph “had in mind to divorce her quietly.” We are told that they had not yet come together as husband and wife, but they were pledged to be married. Now, in the culture of the time that pledge was itself a binding commitment and would need to be broken in a formal way, which is what the NIV here renders as divorce. In any event, the angel told Joseph that “what is conceived in her is from the Holy Spirit”, which again describes this miraculous conception. And he goes on to give the child a name. He tells Joseph, “you are to give him the name Jesus, because he will save his people from their sins.”

Marc Roby: We should point out that the Greek word Ἰησοῦς (Iēsous) is a transliteration of the Hebrew word Joshua, which means “Jehovah is salvation”.

Dr. Spencer: That’s an important point. And Matthew then ties this back to the Old Testament prophecy. In Verse 22 he writes that “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will be with child and will give birth to a son, and they will call him Immanuel’—which means, ‘God with us.’” Matthew is referring to the famous prophecy in Isaiah 7:14 where the prophet tells King Ahaz about a coming child who will deliver his people and says, “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.”

Marc Roby: So this passage in Matthew explicitly tells us in no uncertain terms that Jesus Christ was conceived by the power of the Holy Spirit in the womb of the virgin Mary, that he was to be named Jesus because he would save his people from their sins, and that his birth was the fulfillment of the prophecy given by Isaiah about 700 years before that a child named “God with us” would be born to a virgin and would deliver his people.

Dr. Spencer: That is all true and all very important. The birth is also the fulfillment of the prophecy given by God himself in the Garden of Eden immediately after the fall. In pronouncing his judgment against the serpent, God said, as we read in Genesis 3:15, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”  Notice that it says it is the offspring of the woman who will crush the serpent’s head, not the offspring of the man.

Marc Roby: Yes, that’s an interesting point. And we clearly see God’s sovereign control over all of human history. He knew before he ever created the world that man would fall, and he had the solution in mind from all eternity. But he revealed it to his people a little bit a time.

Dr. Spencer: And Grudem points out that the virgin birth of Christ is theologically significant for three reasons. First, it establishes that salvation comes from the Lord. Grudem wrote that “The virgin birth of Christ is an unmistakable reminder that salvation can never come through human effort, but must be the work of God himself.”[4]

Marc Roby: That also makes me think of the passage from Isaiah 45 that we looked at last week where God declares that he alone is God and he alone is the Savior. In Isaiah 45:21 we read, “Declare what is to be, present it— let them take counsel together. Who foretold this long ago, who declared it from the distant past? Was it not I, the LORD? And there is no God apart from me, a righteous God and a Savior; there is none but me.”

Dr. Spencer: Yes, that’s very true. Jesus Christ is God, Jehovah, the only Savior. And the second reason the virgin birth is theologically significant is that it made possible the uniting of full deity and full humanity in the person Jesus Christ.

Marc Roby: I think that statement needs an explanation.

Dr. Spencer: I agree. Grudem discusses other possible ways we could imagine God becoming incarnate and points out, without in any way meaning to limit God, that this way had the advantage of Jesus having a human mother, which makes his humanity evident to us, but having been conceived by the power of the Holy Spirit, which makes his deity evident.

Marc Roby: Yes, that makes sense. You said Grudem gave three reasons the virgin birth is theologically significant, so what is the third?

Dr. Spencer: Well, the third reason is that it makes possible Jesus’ true humanity and yet his being sinless.

Marc Roby: That again requires some explanation.

Dr. Spencer: Yes it does. We discussed the doctrine of original sin back in Session 106. It states that because Adam was the God-appointed representative of the human race, when he sinned, we all fell with him. His sin resulted in his having a sinful nature, which is at enmity with God, and that nature is passed on from parents to children on through the generations. We inherit a sinful nature from Adam through our parents. That is the doctrine of original sin.

But because Jesus Christ was not conceived in the normal way, Grudem writes that “this helps us to understand why the legal guilt and moral corruption that belongs to all other human beings did not belong to Christ.”[5]

Marc Roby: Of course, we don’t understand fully how the sinful nature is passed on, so we also don’t understand fully how Christ was kept from inheriting a sinful nature from his mother.

Dr. Spencer: No, we don’t know the details. And Grudem again in no way intends to limit God’s freedom. He is simply pointing out that by doing it this way God made it easier for us to understand. He provides some biblical support for this position also by examining the response Mary received when she asked the angel how it could be that she would conceive a child as a virgin. In Luke 1:35 we read that “the angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.’” Now, I have quoted the English Standard Version here rather than our usual New International Version because it agrees with what Grudem argues is the correct translation of the Greek. Specifically, it says “therefore the child to be born will be called holy”, which implies a causal connection between the fact that the child is conceived by the Holy Spirit and the fact that the child is to be holy, that is, without sin.

Marc Roby: That’s very interesting. And I look forward to looking into the humanity of Christ further next time, but this is good place to finish for today. So let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, we’d love to hear from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] E.g., see Docetism in The Zondervan Pictorial Encyclopedia of the Bible, Zondervan, 1976, Vol. 2, pg. 151; or John M. Frame, The History of Western Philosophy and Theology, P&R Publishing, 2015, pp 89-90

[3] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994

[4] Ibid, pg. 530

[5] Ibid

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine Christology. Dr. Spencer, last time we introduced the topic by explaining why God became man in the person of Jesus of Nazareth. You explained that because our debt is infinite, our Savior had to be God, and yet, because it is man who has sinned, it had to be a man who paid the price. Therefore, as the unique God-man, Jesus Christ is the only one capable of saving us from our sins. How would you like to continue with the subject of Christology today?

Dr. Spencer: I want to go back to the passage we were examining from Philippians 2 and look at the ending.

Marc Roby: Alright, well let me read the passage we were discussing last time. Philippians 2:5-11 reads, “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” [1]

Dr. Spencer: And we noted last time that this passage clearly teaches that Jesus was God from all eternity and then became incarnate at a particular point in time. It also teaches us that out of obedience to God, the man Jesus gave himself over to death on a cross, which we are told elsewhere was for the express purpose of saving his people.[2] And now I want to notice the end of the passage. Paul draws a conclusion based on this obedient work of Christ and says that “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” This passage again speaks of the deity of Jesus Christ and of the fact that he is a distinct person in the godhead, separate from the Father.

Marc Roby: And certainly the fact that every knee, in heaven and on earth will bow to him, which means will worship him, speaks of his deity. When Satan offered to give him all the kingdoms of the world and their glory, Jesus responded, in Matthew 4:10, by saying, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’”

Dr. Spencer: That is a clear indication of his deity, absolutely. And the phrasing that “every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord” is an obvious reference to Isaiah 45:23, where Jehovah says that “Before me every knee will bow; by me every tongue will swear.” And this reference is so important that I want to read a longer passage from Isaiah 45 to get the full context.

Marc Roby: Yes, please do.

Dr. Spencer: Before I read this passage, I should point out that every time you hear the word Lord in this passage, it is in all capital letters in our Bible, which means that the word is Jehovah. Now, with that in mind, in Isaiah 45:17-23 we read the following: “But Israel will be saved by the LORD with an everlasting salvation; you will never be put to shame or disgraced, to ages everlasting. For this is what the LORD says— he who created the heavens, he is God; he who fashioned and made the earth, he founded it; he did not create it to be empty, but formed it to be inhabited— he says: ‘I am the LORD, and there is no other. I have not spoken in secret, from somewhere in a land of darkness; I have not said to Jacob’s descendants, “Seek me in vain.” I, the LORD, speak the truth; I declare what is right. Gather together and come; assemble, you fugitives from the nations. Ignorant are those who carry about idols of wood, who pray to gods that cannot save. Declare what is to be, present it— let them take counsel together. Who foretold this long ago, who declared it from the distant past? Was it not I, the LORD? And there is no God apart from me, a righteous God and a Savior; there is none but me. Turn to me and be saved, all you ends of the earth; for I am God, and there is no other. By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked: Before me every knee will bow; by me every tongue will swear.’”

Marc Roby: That is an amazing passage for Paul to apply to Christ. It speaks of Jehovah, the one and only God who created all things and who has told his people what will happen in the future. And it also says that he is the only Savior of his people and that it is before him, and we could properly add, before him alone, that every knee will bow and every tongue will swear.

Dr. Spencer: That is exactly the point. It is an incredible passage that could not be clearer about who is speaking, it is the only true and living God, Jehovah. He is the Creator and he alone is the Savior. And then Paul clearly applies this passage to Jesus of Nazareth! And yet, the most incredible part about this is that Paul was not using it to prove that Jesus is God. He was, instead, assuming that his readers already knew that fact and was using it to make his point about the need for us to emulate Christ’s humility.

Marc Roby: That is very clear evidence that the church understood, from the beginning, that Jesus Christ is God. If they hadn’t already known that truth, Paul would certainly not have used it to argue for their humility.

Dr. Spencer: I want to read again a quote that I read back in Session 53. This quote is worth repeating because it makes the point so forcefully. It is from Jame Boice’s book Foundations of the Christian Faith. Boice quotes an English commentator, Bishop Handley Moule, who wrote, “We have here a chain of assertions about our Lord Jesus Christ, made within some thirty years of his death at Jerusalem; made in the open day of public Christian intercourse, and made (every reader must feel this) not in the least manner of controversy, of assertion against difficulties and denials, but in the tone of a settled, common, and most living certainty. These assertions give us on the one hand the fullest possible assurance that he is man, man in nature, in circumstances and experience, and particularly in the sphere of relation to God the Father. But they also assure us, in precisely the same tone, and in a way which is equally vital to the arguments in hand, that he is as genuinely divine as he is genuinely human.”[3]

Marc Roby: That does make the point quite powerfully. And we should again remind our listeners that when we discussed the triune nature of God we spent a considerable amount of time presenting biblical proof for the deity of Christ. That material can be found in Sessions 51 through 54, which can be accessed in the archive on our website, whatdoesthewordsay.org.

Dr. Spencer: That’s true. And we have repeated a small amount of that evidence here because it is a critically important part of Christology. But I don’t want to repeat much of it, so interested listeners are encouraged to go listen to or read those earlier sessions. For now, I am just going to look at a couple of Scriptures that we didn’t use at that time.

Marc Roby: Alright, what Scriptures are those?

Dr. Spencer: They are from the book of Revelation, which presents a view of Jesus that is very different from the helpless babe in a manger that we hear about around Christmas time, and a very different view from the always smiling and gentle young man that many professing Christians envision.

In Revelation 1, Verses 13 through the first part of 17, John tells us what he saw in his vision: “among the lampstands was someone ‘like a son of man,’ dressed in a robe reaching down to his feet and with a golden sash around his chest. His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead.”

Marc Roby: We can sympathize with John’s fearful response, I’m pretty sure I would fall down as though dead too.

Dr. Spencer: John’s response was completely understandable and it teaches us something important. Remember that when Jesus was here on earth, John was the “disciple whom Jesus loved” as we are told several times in his gospel. And yet, in spite of this close relationship on earth, when John caught a glimpse of the risen and glorified Christ he fell down in fear.

Even John wasn’t ready for this vision – with eyes like blazing fire, feet like bronze glowing in a furnace, a face like the sun shining in all its brilliance and with a sharp double-edged sword coming out of his mouth, which we are told in Revelation 19:15 is to “strike down the nations”.

Marc Roby: That is certainly a fearful sight. John certainly recognized him, and yet this Jesus was also very different from the one John knew during his earthly ministry.

Dr. Spencer: Joel Beeke mentions that exact point in his commentary on Revelation. He wrote, “That is what John means when he says the person he sees is ‘like unto the Son of man.’ He says, ‘I see Jesus, but oh, He is so exalted, so magnificent, so glorious, that I can scarcely believe my eyes.’”[4]

Marc Roby: And yet, Jesus’ response to John was extremely gracious. We read in the later part of Verse 17 through 18 that Jesus “placed his right hand on [John] and said: ‘Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades.’”

Dr. Spencer: And notice here that it is clearly Jesus speaking; he says “I was dead, and behold I am alive for ever and ever!” This is the same Jesus who was crucified and raised from the dead. And he calls himself the “First and the Last”, which clearly refers back to Isaiah 44:6, where we read, “This is what the LORD says” and the Hebrew word translated Lord there is Jehovah, “This is what the LORD says — Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God.”

In other words, Jesus is yet again clearly proclaiming to be Jehovah, the only true God. And he says that he holds “the keys of death and Hades.” And Joel Beeke notes about this verse that “A key both locks and unlocks a door. Jesus says: ‘I lock the door when My people go into the grave at my command, but I will also unlock that door so they may come out. My people will not abide under the power of death, but will come out of their graves to be with Me, to live with Me forever.”[5]

Marc Roby: That’s a wonderful thought. And Jesus told us the same thing in John 14:1-3. He said, “Do not let your hearts be troubled. Trust in God; trust also in me. In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.”

Dr. Spencer: That is the ultimate destiny of all true Christians. To be perfected and to come into the presence of our glorious risen Lord and be with him forever. And this is the Jesus Christ to whom all people will have to give an account. As Paul wrote in 2 Corinthians 5:10, “we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.”

Marc Roby: That is a very sobering thought. We must all remember that our life will end and, in fact, this world will end. And then comes the judgment. There is an eternal reality for all people and Jesus Christ is the gate. He holds the keys.

Dr. Spencer: That is the most important point of Christology. We can never forget that there is a purpose to this universe. God didn’t create it just to watch the earth go around the sun and to see what people would do. He created it for his glory and we, as creatures made in his image, will glorify him either by being sent to hell for rejecting him, or by being brought to heaven to worship him. As Christ said in Matthew 25:46, unbelievers “will go away to eternal punishment, but the righteous to eternal life.”

Marc Roby: And so, we have established that the Savior must be both man and God, and Jesus Christ is truly God. But there have been people throughout history that have denied that he was truly man.

Dr. Spencer: There certainly have been people who denied Christ’s humanity right from the very beginning. The apostle John dealt with this in his first epistle. In 1 John 1:1-4 he wrote, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We write this to make our joy complete.”

Marc Roby: That is a marvelous passage. It alludes to Jesus’ deity by saying he “was from the beginning” and is “the Word of life”, but it also clearly proclaims his humanity by saying that John heard him, saw him with his physical eyes, and touched him. And later in that same letter John wrote, in 1 John 4:2-3, “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God.”

Dr. Spencer: The Bible is very careful to present both truths, that Jesus was fully God and that he was fully man. We must avoid overly spiritualizing Christianity. Our faith is based on real, tangible, true history. But we must also avoid doing away with the spiritual element.

James Boice makes the interesting point in his Foundations of the Christian Faith that we see both the humanity and divinity of Christ in a subtle way in the Old Testament as well.[6]

Marc Roby: Where do we see that?

Dr. Spencer: In the famous prophecy of Isaiah 9:6, which says, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Notice that this passage, which is uniformly applied to Jesus Christ by all Christians, says that a child is born, which speaks about Jesus’ humanity. But then it also says that the son is given, which implies his deity. He is the eternal Son who has been given to the world to save people from their sins. This same point is made by Rev. P.G. Mathew in his commentary on Isaiah.[7]

Marc Roby: That is an interesting point.

Dr. Spencer: And Boice points out that the same subtle distinction is made in the New Testament as well. For example, in Romans 1:1-4 Paul wrote, “Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—the gospel he promised beforehand through his prophets in the Holy Scriptures regarding his Son, who as to his human nature was a descendant of David, and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.”

Marc Roby: That passage clearly speaks of Jesus’ humanity. It says that “as to his human nature” he was a descendant of David. But the fact that it refers to his “human nature” also implies that there is another nature.

Dr. Spencer: It certainly does. And the passage goes on to say that Jesus was “declared with power to be the Son of God”, which is the same distinction as we saw in Isaiah, but in different words. He was descended from David, which requires being born, but he was declared to be the Son of God, which is like Isaiah’s saying a Son is given to us. A similar distinction appears in Galatians 4 as well, I’ll let the interested listeners look there for themselves.[8]

Marc Roby: And, of course, Jesus’ real humanity is important for us because we are told in Romans 8:29 that “those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.”

Dr. Spencer: Exactly. We are to be conformed to the image of Christ. So I want to spend some time discussing his humanity in more detail.

Marc Roby: And I look forward to doing that, but this would be a good place to end for today. So let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org and we’ll do our best to answer.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] E.g., see Matthew 1:21, John 12:27, and Hebrews 9:26

[3] Boice, Foundations of the Christian Faith, Revised in One Volume, InterVarsity Press, 1986, pp 269-270

[4] Joel Beeke, Revelation, Reformation Heritage Books, 2016, pg. 42

[5] Ibid, pg. 51

[6] Boice, op. cit., pp 278-279

[7] P.G. Mathew, Isaiah, God Comforts His People, Grace and Glory Ministries, 2018, pg. 80

[8] See Galatians 4:4; God sent his Son, who was born of a woman.

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Marc Roby: In these podcasts, we have now covered two of the six classic loci of reformed theology; theology proper – in other words, the study of God, and anthropology, which is the study of man. We still have four more loci to cover: Christology, which is the study of Jesus Christ the Redeemer; Soteriology, which means the study of salvation; Ecclesiology, which means the study of the church; and Eschatology, which means the study of last things. And so, today we are going to begin to examine biblical Christology. Dr. Spencer, how would you like to start?

Dr. Spencer: I’d like to begin by pointing out the logic behind the order of presentation we are using. We began our podcast series with some preliminary material: why people should be interested in what the Bible says, a brief outline of what the Bible teaches, and a presentation of external evidence that corroborates the truthfulness of Bible. We then went on to present a case that the Bible is sufficient, necessary, authoritative and clear, which can be represented by the acrostic SNAC.

Marc Roby: And when we say the Bible is sufficient and necessary, we mean that it is sufficient and necessary for salvation.

Dr. Spencer: That’s right. And we then made the case that the Bible is infallible, which is what one would expect since it is the Word of God. And we closed our preliminary material by discussing hermeneutics, the science of how to properly interpret the Bible.

We then began looking at the six loci of reformed theology, which you noted at the beginning of today’s session. We started by examining theology proper, the study of God. And we did that first because true biblical Christianity is theocentric, meaning it is God centered. The purpose of creation is the manifestation of the glory of God. He is the only eternal, self-existent, necessary reality. Everything else exists only because God chose to create it and chooses to sustain it.

Marc Roby: And we have made the point many times that we must always keep the Creator/creature distinction in mind.

Dr. Spencer: That distinction is critically important. The universe does not revolve around us. We do not exist necessarily, only God does. We then moved on to discuss anthropology, which is the study of man. Now it might at first seem strange that we would cover anthropology second. Why not, for example, discuss Christology first?

Marc Roby: Yes, that’s a good question. Especially since Jesus Christ is God incarnate and we began with theology proper. So continuing with Christology would make sense.

Dr. Spencer: It would, but we must ask the question, “Why did Jesus Christ become incarnate?” Why, in other words, did God become man?

Marc Roby: And the short answer of course is that God became man in order to save his people from their sins. We are told in Matthew 1:21 that before Jesus was born an angel appeared to Mary’s fiancée, Joseph, and said, “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.” [1] This is the good news God offers to us, we can be saved.

Dr. Spencer: That is the best possible news. And notice that we can’t fully understand who Jesus Christ is and what he has done without first understanding the problem he came to solve. In other words, the gospel, which simply means good news, makes no sense unless we have first received the bad news that we are by nature justly subject to God’s wrath and headed for eternal hell. The solution makes no sense if you don’t understand the problem.

Marc Roby: But, of course, many people do not believe that they are sinners, or that there is an eternal hell.

Dr. Spencer: And that is why we must always begin by presenting people with the problem. The reality is that everyone knows in their heart that God exists. Paul tells us this in Romans Chapter 1. Many people won’t admit that fact, but it is true nonetheless. And the universality of sin is also obvious. Why do we need keys? Why do we need passwords for our bank accounts? Why do we read about crime every single day? And why don’t we do exactly what we know we should do every minute of every day?

Marc Roby: And the answer to every one of those questions is that we are all sinners.

Dr. Spencer: Exactly. Jesus himself told us in Mark 2:17 that “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” And so the bad news is that we are all sinners and God is a perfectly just and holy God and must punish sin. In particular, he must punish my sin! But the good news is that Jesus came to save sinners.

In Session 108 we made the case for the doctrine of Total depravity, which says that there is no aspect of our being that is unaffected by sin. We are born enemies of God and subject to his eternal wrath. And because we are his enemies, we are incapable of doing anything to save ourselves from his just wrath. We need help. But there is a very fundamental problem that needs to be overcome for anyone to be able to help us.

Marc Roby: What problem is that?

Dr. Spencer: The price that needs to be paid to redeem us from our sin is too great for any mere human being to ever pay. Because our sin is rebellion against God himself, the infinite, eternal, self-existent Creator of all things, it warrants an infinite punishment. I mentioned this way back in Session 13, where I pointed out that the great American theologian Jonathan Edwards correctly argued in his famous sermon “The Justice of God in the Damnation of Sinners”,[2] that the heinousness of our sins is proportional to the dignity of the one against whom we sin.

We see this principle at work in the laws of our country. For example, it is a more serious crime if you murder the president than it is if you murder me. And so, Edwards argues, since God is infinite in his greatness, majesty and glory, he is infinitely honorable and sin against him deserves infinite punishment. And since sin is the transgression of God’s law, all sin is, first and foremost, against God. All sin is rebellion against his rule.

Marc Roby: And, therefore, no mere man would be able to pay the infinite penalty we deserve.

Dr. Spencer: That’s right. The only one who can pay an infinite price is God himself. And yet, because it is man who sinned, it must be man who pays the price.

Marc Roby: And, therefore, the problem is that we need someone who is both God and man.

Dr. Spencer: And that person is Jesus Christ. We see a wonderful illustration of his dual nature in Matthew 8:23-27. We read in Verse 23 that Jesus “got into the boat and his disciples followed him.” Now this was a small fishing boat and they were heading out across the Sea of Galilee, which is famous for the violent storms that can pop up very quickly. So, in Verses 24-26 we read that “Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. The disciples went and woke him, saying, ‘Lord, save us! We’re going to drown!’ He replied, ‘You of little faith, why are you so afraid?’ Then he got up and rebuked the winds and the waves, and it was completely calm.” And then, in Verse 27, we are told how the apostles reacted. We read that “The men were amazed and asked, ‘What kind of man is this? Even the winds and the waves obey him!’”

Marc Roby: I always wonder how I would respond to such an event. It is an unimaginable display of Jesus’ power.

Dr. Spencer: It is an amazing display of both his humanity and his deity. He is truly human. He walked with his disciples, he talked with them, he got into the boat with them, and like all human beings he got tired. And because he was tired, he went to sleep in the boat. But then, when they had awakened him because of the storm, he simply commanded the storm to cease, and it did. Only God can do that. He didn’t pray and ask God to stop the storm, he simply commanded the wind and the waves and they obeyed.

Marc Roby: That is a wonderfully clear illustration of Christ’s authority over the creation. But the dual nature of Christ, meaning the biblical teaching that he is both God and man, is obviously an extremely difficult doctrine to understand.

Dr. Spencer: And that is why many have rejected it. Jehovah’s Witnesses for example, reject it, but in practice, even many who call themselves evangelical Christians reject it. Many of them do not truly believe that Jesus is who he said he is, God and man, and that he literally died on the cross to pay for our sins and rose from the dead for our justification. But that is exactly what the Bible teaches. It is an absolutely essential doctrine of true, biblical Christianity.

Marc Roby: And we have made the case before that the Bible must be the ultimate authority for a Christian. We can’t use our reason to stand in judgment over what the Bible teaches.

Dr. Spencer: That is the critical point. The issue is one of authority as we have noted before. If a person has been born again, born of the Spirit of God, that person will accept the Bible as God’s authoritative Word. He will use his reason to understand the Word of God, but not to sit in judgment over it. It is obviously ridiculous to use our reason as the ultimate arbiter of truth. We are finite sinful creatures and our reason is so limited and subject to error. We should never accept a true contradiction of course, but we should not reject something as being true just because we can’t fully understand it. If it is a clear teaching of the Bible, we must accept it.

Marc Roby: And there is no contradiction in the statement that Jesus Christ is both God and man.

Dr. Spencer: No, there isn’t. There is great mystery of course, and the church struggled mightily for many years in coming up with a statement about the nature of Christ that is completely consistent with the Bible’s teaching, but there isn’t any contradiction involved. As the Westminster Confession of Faith puts it, “two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God and very man, yet one Christ, the only mediator between God and man.”[3]

Marc Roby: That is a carefully thought-out statement. Jesus Christ is one person, but with two distinct natures. He is simultaneously God and man.

Dr. Spencer:  And his humanity is real, not an illusion. He is a man just like you and me except that he is, and always was, without sin. In Philippians 2:5 the apostle Paul exhorts us to be humble and says that our “attitude should be the same as that of Christ Jesus”. He then goes in in Verses 6-11 to give us one of the most important statements about Christ. Verses 5-11 together say, “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Marc Roby: There is a lot of theology packed into that short passage. And we have looked at it before when we gave some of the biblical arguments for the deity of Christ in Sessions 51 through 54.

Dr. Spencer: There is a lot of theology in that passage, you’re right. And, as you noted, we have discussed the deity of Christ before when we covered the Trinity as part of our study of theology proper. So some of what I’m going to say about the deity of Christ here will be repetition. But the topic is so important that it certainly bears repetition. And I won’t repeat everything we said then, so I would encourage any listener who is really interested in this topic to go listen to, or read, those podcasts as well.

Marc Roby: Yes, and, we should remind our listeners that all of our past podcasts can be found, along with their transcripts and some indexes, on our website at whatdoesthewordsay.org.

Dr. Spencer: That’s a good reminder. But getting back to the passage in Philippians 2, I want to make a couple of points. First, notice that it says in Verse 6 that Jesus was, “in very nature God”. A similar statement appears in Hebrews 1:3, which says that “The Son is the radiance of God’s glory and the exact representation of his being”. The meaning of these verses is clear. Jesus Christ is God. He is also a man of course, but he is God. It isn’t just that he is God’s representative, that could also be said about Adam, or Moses, but Jesus Christ was, is and always will be God.

Marc Roby: Of course, the man Jesus did not always exist in his humanity.

Dr. Spencer: No, of course not. And the rest of the passage in Philippians 2 deals with that. Verses 6-7 in full read, “Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.” In other words, although he was eternal God, Jesus didn’t consider his glory and status as the second person of the Trinity something that he had to hold on to. He was willing to temporarily let go of some of his honor and glory in order to become incarnate and save his people.

Marc Roby: And he did that when he was born of the virgin Mary in Bethlehem. In Luke 1:35 we read that an angel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.”

Dr. Spencer: That is the astounding truth. God was willing to humble himself to the point of becoming a man; two distinct natures in one person. He became a poor carpenter from the backwater village of Bethlehem. And Philippians 2 goes on, in Verse 8, to say that “being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!”

Marc Roby: Which is truly amazing given that being hung on a tree was considered cursed by the Jews of that time. We read in Deuteronomy 21:23 that “anyone who is hung on a tree is under God’s curse.”

Dr. Spencer: And Paul quotes that verse in his letter to the church in Galatia. In Galatians 3:13 we read that “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree.’”

Marc Roby: It boggles the mind that God would do that to save sinful and rebellious people.

Dr. Spencer: It absolutely does boggle the mind, but that is the gospel. As we said, because man is the one who sinned against God, it must be man who pays the price. But no mere man can pay the price, which is infinite because our sin is against God, who is infinite. But God chose to save some people and, therefore, it became what John Murray calls a consequent absolute necessity for Jesus to be incarnate and die on the cross, bearing the wrath of God for our sins.[4] Because Jesus Christ is fully God and fully man, he is uniquely qualified to accomplish this task. His humanity makes the sacrifice acceptable on behalf of man, and his deity makes the sacrifice of sufficient value. We are told in Hebrews 7:27 that Christ “sacrificed for [our] sins once for all when he offered himself.”

Jesus Christ was not just a good man who gave us an example to live up to. He was, and is, God and his sacrifice was a real sacrifice that was necessary to satisfy divine justice.

Marc Roby: Many modern professing Christians are offended at the idea of a sacrifice. It sounds vulgar and primitive to them.

Dr. Spencer: Independent of how it may sound to modern people, it is the truth. Sin is ugly and terrible and the penalty is correspondingly ugly and terrible. We can never understand who Jesus Christ is if we divorce him from his fundamental mission. Jesus Christ came for the express purpose of offering himself as a sacrifice to pay for the sins of his people. He is the unique God-man, the only possible Savior. As Peter declared before the Jewish rulers in Acts 4:12, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”

Marc Roby: And we must give all praise and thanks to God for Jesus Christ and the salvation he brings!

Dr. Spencer: Oh absolutely. And the best way to show our thanks is through obedience. Notice that this passage said that Christ was obedient to death. His incarnation and sacrifice were done in obedience to the will of God. We’ll come back to this point later, but if we are God’s children, we must also be obedient, just as our Lord and Savior was.

Marc Roby: Yes, that’s a challenge to us all, but we are out of time for today, so I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We’d love to hear from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] “The Justice of God in the Damnation of Sinners” in The Works of Jonathan Edwards, Vol. 1, Hendrickson Publishers, 2005, pg. 669

[3] From; Westminster Confession of Faith, Chapter VIII, Paragraph 2 (http://www.apuritansmind.com/westminster-standards/chapter-8/)

[4] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pp 11-12

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine biblical anthropology. Dr. Spencer, in the past two sessions we have discussed the questions you called the bookends to life; where we came from and where we are going. What would you like to discuss today?

Dr. Spencer: I want to discuss the creation of man. In Genesis 5:1-2 we read a summary statement; “When God created man, he made him in the likeness of God. He created them male and female and blessed them. And when they were created, he called them ‘man.’” [1]

Marc Roby: And the Hebrew word translated as “man” in that verse is adam, the same word used for the name of the first man.

Dr. Spencer: That’s right. God used the same term to refer to the entire human race, both male and female, and to refer to men in distinction from women. Wayne Grudem points out in his Systematic Theology that since this usage originated with God himself, “we should not find it objectionable or insensitive.”[2]

Now I personally think it is a good idea to use gender neutral terms when it is possible to do so without misrepresenting the Word of God or making our speech or writing awkward or ungrammatical, but no woman should take offense at being referred to as a part of mankind. The term man can be used as a generic term for human beings or as a term specifically referring to a male individual. Like many words it has more than one meaning. And, contrary to popular opinion among non-Christians, the biblical view of women is that they are absolutely equal with men in terms of dignity and worth.

Marc Roby: And no man would be here if it weren’t for a woman! We all have a mother.

Dr. Spencer: That is certainly true, and so is the reverse, we all have a father as well. We need each other in many ways. We’ll get to the biblical view of women later, but I will continue at times to use the word man to refer to human beings in general, and I certainly do not mean in any way to denigrate women when I do so.

But, let’s return to the creation of mankind. One of the first questions that most people would think to ask about creation in general, and mankind specifically, is, “Why did God create man?”

Marc Roby: While discussing the question “Where did we come from?” in Session 94, we noted the purpose of life from our perspective is, first of all, to come to a saving knowledge of Jesus Christ, and then secondly, to live for God’s glory. You could say that to ask why God created man is to examine the purpose of life from God’s perspective rather than ours.

Dr. Spencer: That’s a good way of looking at it. And the most important point we should make at the start is that God didn’t need to create man at all. Our great triune God has had perfect love and fellowship within the persons of the trinity eternally. He certainly did not need us for fellowship, or for any other reason. It was his free choice to create anything at all, and, more to the point, it was his free choice to create man. He did not need us.

Marc Roby: That fact is very disappointing to some people.

Dr. Spencer: I suppose it is, but it shouldn’t be. It most certainly does not mean that our lives are meaningless. Quite the contrary. Our lives would be meaningless if we were cosmic accidents, but the fact that God created us for a purpose gives our lives great meaning. In addition, God takes delight in his people. We are, for example, called his treasured possession. The Hebrew word for treasured possession is segullah, which is used 8 times in the Old Testament. Six of those times it refers to God’s chosen people. For example, in Exodus 19:5 God told Moses to tell the people, “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession.”[3]

Marc Roby: That is an amazing thing to consider, that the eternally perfect God considers us his treasured possession.

Dr. Spencer: It’s an astounding statement. But as a weak analogy, think of a great artist. He could take joy and receive pleasure from his greatest work of art and you could say it was his treasured possession.

Marc Roby: And to say that would not imply that the work of art was in any way necessary. The pleasure the artist had in it would be the pleasure of seeing his own handiwork, it would not be a property of the art itself.

Dr. Spencer: Exactly. The fact that God does not need us in no way diminishes our worth, but the pleasure he has in us is the pleasure of a Creator, it isn’t because we somehow add something. But I called the analogy of an artist and his work a weak one because it fails miserably in one way.

Marc Roby: In what way does it fail?

Dr. Spencer: It fails because as creatures we cannot create living beings. We can only create inanimate objects. But God created living beings who can, in fact, have real fellowship with him. The fact that he doesn’t need our fellowship does not mean that he will never enjoy it. We read in Isaiah 62:5, “as a bridegroom rejoices over his bride, so will your God rejoice over you.”

Marc Roby: That is incredible to think about.

Dr. Spencer: It truly is. God doesn’t need us, but he does derive joy from us. We can also add to this discussion the observation that it is a very good thing that God doesn’t need us in any way.

Marc Roby: Now, why do you say that?

Dr. Spencer: Because if God actually needed us in any way to accomplish his purposes, then we couldn’t be sure he would accomplish his purposes! His promises would not be certain because man is never infallibly dependable.

Our only real hope is in God. I trust his promises precisely because they don’t depend on anything outside of God and certainly not on me. No one can thwart his purposes. We read in Isaiah 14:27, “For the LORD Almighty has purposed, and who can thwart him? His hand is stretched out, and who can turn it back?”

Marc Roby: Yes, that is very comforting.

Dr. Spencer: Yes, it is. And we read in Christ’s high priestly prayer in John 17:24 that Jesus prayed, “Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.” Which backs up my statement that the persons of the Trinity have had perfect love and fellowship for all eternity.

Marc Roby: All right. We have established so far that God didn’t need us and that we are his treasured possession. What else do you want to say about why God made us?

Dr. Spencer: God created us for his glory. God himself says, in Isaiah 43:6-7, “Bring my sons from afar and my daughters from the ends of the earth—everyone who is called by my name, whom I created for my glory, whom I formed and made.” And in Ephesians 1:11-12 the apostle Paul wrote that we were chosen in Christ, “having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory.”

Marc Roby: What a wonderful purpose that is. And we should point out that we receive great joy from working to accomplish that purpose and from having fellowship with God as we do so. And our pleasure in God will be eternal. In Psalm 16:11 King David wrote, “You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.”

Dr. Spencer: And there is no greater joy than having one of those moments when you are praying or meditating on God’s word and you get a slight glimmer of understanding of the divine majesty and a sense of his presence with you. In Psalm 27:4 the psalmist declared, “One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek him in his temple.”

Marc Roby: The apostle Peter tells us in 1 Peter 1:8-9, “Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls.”

Dr. Spencer: I’m really glad you brought up that passage because it shows that our love for God is not just based on emotion or some mystical experience as is often assumed by unbelievers. We have not seen God, and we don’t see him now, but Peter gives the reason for our faith. He says, “for you are receiving the goal of your faith, the salvation of your souls.”

In other words, we have a good reason for our faith. It is not an irrational leap in the dark, it is based on truth. We have looked at the Word of God and found it to be true and we see him working in our own lives bringing about our salvation. This is an intelligent apprehension of truth.

Marc Roby: And the Bible commands us in several places to examine ourselves.

Dr. Spencer: Yes, it does. In fact, Peter himself tells us in 2 Peter 1:10 to make our calling and election sure, and Paul similarly tells us in Philippians 2:12 to work out our salvation with fear and trembling.

Many self-proclaimed Christians today want a faith that doesn’t need to be tested. They will tell you that they prayed to receive Christ once and so they are saved and it doesn’t really matter how they live because we are not saved by works.

Marc Roby: That is a very popular view of Christianity.

Dr. Spencer: And it is a profoundly unbiblical view, that is to say it’s an unchristian view of Christianity. When we are told to examine ourselves and to make our calling and election sure, there is an obvious assumption that if we have been saved there will necessarily be changes that can be observed. Otherwise, what could you examine?

But the purpose of examining ourselves is not to put is in a perpetual state of uncertainty, fear and anxiety. The purpose is that we may see God at work in our lives and draw the conclusion that we have been born again, that his word is true, and that we can have great hope, confidence and joy in knowing his promises are true and certain.

Marc Roby: Unless, of course, we see no evidence of God working in our lives. In 2 Corinthians 13:5 the apostle Paul commanded, “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?”

Dr. Spencer: Yes, as with any real test, there is a possibility of failure. But even failure is gracious because, if we fail the test, we clearly see our need and should be driven to cry out to God for mercy, and he will never turn away a truly repentant person. We are the beneficiaries no matter how the test turns out. Either we pass the test and have great assurance and hope, or we fail the test and are driven to seek salvation, which is the one thing we really need.

Marc Roby: Of course, all of this begs the question of how I go about testing myself.

Dr. Spencer: That’s a great question. And the Bible gives us the answer. In fact, it is one theme of the apostle John’s first letter.  In 1 John 5:13 he wrote, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”

Marc Roby: There isn’t anything more important than that; knowing that you have eternal life. And knowing that brings great joy. In the same letter John also wrote, in Chapter 1 Verses 3 and 4, “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We write this to make our joy complete.”

Dr. Spencer: And it is also important to point out that the joy spoken of by John is not just a momentary feeling of happiness or pleasure. It is much deeper than that. It is the joy of the Lord, which we are told in Nehemiah 8:10 is our strength.

Marc Roby: And because it is a deep joy, not just momentary happiness, it is a joy that we can have even in the midst of suffering. Paul tells us in Romans 5:3-4 that “we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.”

Dr. Spencer: That is true, and amazing. In Romans 8:28 we are told that “in all things God works for the good of those who love him, who have been called according to his purpose.” And that includes even suffering. God uses it for our good.

And now I’d like to look at a passage that puts together several things we’ve been discussing. In John 15:8-11 Jesus told us that “This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples. As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.”

Marc Roby: Yes, that’s a marvelous passage. And it does tie things together nicely. It is to the Father’s glory that we bear fruit by loving him, which means obeying his commands. If we do that, our joy will be complete.

But can we get back to John’s first letter? You noted that one reason he wrote it was so that we could know we have eternal life. What tests does he give us to use?

Dr. Spencer: Well, as the Rev. P.G. Mathew noted in his commentary on 1 John, he provides “three biblical tests of authentic Christianity: the doctrinal test, the moral test, and the social test.”[4]

Marc Roby: That makes me think of 1 Timothy 4:16 where Paul told his young protégé to “Watch your life and doctrine closely.”

Dr. Spencer: Yes, both are important. How we live and what we believe. The doctrinal test that John provides is not comprehensive, he uses a few essentials as representative of the essential body of doctrine. We’ll just examine a few of them today.

Let’s begin with the first two verses of this letter. In 1 John 1:1-2 we read, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.”

Marc Roby: There’s a lot of doctrine packed into those two verses.

Dr. Spencer: There certainly is. For example, we note that he speaks of “That which was from the beginning”. In other words, in his deity, Jesus is eternal. There never was a time when he did not exist. This is a necessary doctrine of the Christian faith. And, as the eternal second person of the Holy Trinity he existed as Spirit. He did not have a body.

Marc Roby: And yet, John goes on to say that this is one “which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched”.

Dr. Spencer: Which clearly speaks of the incarnation. Jesus, the eternal second person of the Holy Trinity became man. He is truly God and he became truly man. He is the unique God-man. The only Savior. And the rest of that brief passage says essentially the same thing again. John wrote, “this we proclaim concerning the Word of life”, which harkens back to what he wrote in his gospel. John 1:1 tells us, “In the beginning was the Word, and the Word was with God, and the Word was God.” Then he goes on in this first letter to say that “The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.” This again clearly refers to the incarnation. This eternal life, Jesus, who was with the Father, appeared to John and others and they are declaring that to us.

Marc Roby: What other essential doctrines does John use as examples?

Dr. Spencer: Well, in 1 John 1:5 he says that “God is light; in him there is no darkness at all.” In context it is obvious that he is using light and darkness metaphorically.

Marc Roby: Which is a common thing for John to do, he liked stark contrasts; light and darkness, love and hate, life and death, sons of God and sons of the devil.

Dr. Spencer: He does like stark contrasts. And to flesh out the metaphor he is using here in Verse 5 we could say that God is absolutely holy, just and truthful, in him there is no unholiness, injustice, or falsehood.

Another doctrine he highlights is the pervasive sinfulness of man. He wrote in Chapter 1 Verse 8 that “If we claim to be without sin, we deceive ourselves and the truth is not in us.”

There are more doctrines stated or implied in this letter, but for our present purposes that is enough. The main point is that while we live in a free country and anyone can call himself a Christian, our testimony about ourselves is irrelevant on the day we appear before the judgment seat of God. All that will matter on that day is what Jesus Christ himself says about us.

Marc Roby: And if we have rejected God’s revelation of himself in the Bible, or twisted and distorted it suit our own ideas, that will not work with God.

Dr. Spencer: No, it won’t work at all. We don’t need to be expert theologians to be saved, and there are doctrines about which truly born-again people can disagree, as we have noted before in these podcasts. But there are also essential doctrines. If you don’t believe in the full deity and humanity of Christ, his atoning death on the cross and his bodily resurrection for example, you are not a Christian.

Marc Roby: Very well. I think we are out of time today and will have to pick this up again next time. I’d like to remind our listeners that they can email questions and comments to info@whatdoesthewordsay.org, and we will do our best to respond.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 440

[3] The people of God are also called his segullah in Deuteronomy 7:6, 14:2 and 26:18, in Psalm 135:4 and in Malachi 3:17.

[4] P.G. Mathew, The Normal Church Life, OM Books, 2006, pg. 4

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