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Appendix X |
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The consistency of New Testament teaching as to the person of Christ |
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It is sometimes supposed that each writer of the New Testament had his own views as to who Christ was, and that these differed in greater or lesser degree from those of the other writers. This is not in fact so. Behind the New Testament writings lies the teaching of the Apostles (Acts 2:42), and this, though expressed in differing ways, is the "one faith" (Ephesians 4:5). |
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It is, of course, true that one writer may enlarge more on certain aspects of Christ's person or work; this depending on the particular needs of those to whom his writings were addressed; showing, by the way, that the writers were not simply copying each other, but under the power of "one... Spirit" who divides "to each in particular according as he pleases" (1 Corinthians 12:11) were putting out the part of the truth given to them. After all, even the Apostle Paul only knew partially (1 Corinthians 13:12) ! |
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However, what was put out by each writer overlapped and confirmed what was put out by the others, but certainly did not negate or modify them in any way. Rather, each writer complemented the others, so that the full revelation of God is contained in the New Testament taken as a whole (In the Old Testament the revelation was only partial, for the way of the holy of holies had not yet been made manifest (Hebrews 9:8)). |
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The writers of the New Testament so far as we can tell were as follows:- |
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Matthew Mark Luke John Paul Peter James Jude |
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(The writer to the Hebrews is anonymous) |
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It is proposed to show that they "all say the same thing" (1 Corinthians 1:10). Firstly, as to Christ's divine origin "Son of God", secondly, as to his office "The Christ", thirdly, as to his title "Lord", and lastly, as to his name "Jesus". In the case of his Sonship, this is distinguished from that which applies generally to men and angels, and also transcends it, for He existed before all others. Christ's anointing is distinguished from all human anointings, and as Lord, Christ is over all. His name Jesus points to his work as Saviour, and is also connected with his humanity, as it is the name by which He was known when here on earth (John 19:19). |
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Although Luke wrote the gospel that goes by his name and also the Acts, these books have been dealt with as if they were by different writers; similarly John's Gospel, John's Epistles and the Revelation (also by John), have been dealt with separately. The different character of these books seems to require it. |
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As to origin, all the writers unite in testimony to the fact that Jesus is the Son of God. Not all say this explicitly, but if it is not said explicitly, they imply it by speaking of Him along with God as Father. Thus we have in:- |
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Matthew 3:17 "This is my beloved Son" |
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No writer expressly or by implication says that Jesus is not the Son of God. |
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When Scripture speaks of Christ as Son of God it does not merely mean that just as we are He is the "offspring of God" (Acts 17:28/29), or that He has the status of an angel, because they are sometimes referred to as sons of God (compare verses 25 and 28 of Daniel 3). His Sonship is distinguished from and transcends all such conceptions. He is "the only-begotten Son of God" (John 3:18). God was brought near to us in Him. He is Emmanuel 'God with us' (Matthew 1:23). The centurion could say, "Truly this man was Son of God" (Mark 15:39). His birth into this world was different from every other, it being said: "The Holy Spirit shall come upon thee, and power of the Highest overshadow thee, wherefore the holy thing also which shall be born shall be called Son of God" (Luke 1:35). Again, John distinguishes his Sonship: "If he called them gods to whom the word of God came... do ye say of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said, I am Son of God?" (John 10:35/36). John the Baptist said of Him: "Behold, there comes one after me, the sandal of whose feet I am not worthy to loose" (Acts 13:25). Paul refers to Him as "the Son of his (God's) love" (Colossians 1:13); the writer to the Hebrews as: "the effulgence of his (God's) glory and the expression of his (God's) substance" (Hebrews 1:3). In James He is spoken of as the "[Lord] of glory" (James 2:1) and by Peter as the one who "received from God the Father honour and glory, such a voice being uttered to him by the excellent glory: This is my beloved Son, in whom I have found my delight" (2 Peter 1:17). John tells us, "His (God's) Son Jesus Christ... is the true God and eternal life" (1 John 5:20), and Jude that we are "preserved in (or by) Jesus Christ" (Jude 1:1). He is great enough to do this, and John 10:28 to 33 shows that the Jews considered that by claiming to have such preserving power He was making himself God. Finally in Revelation we are told that He has sat down with God his Father: "I... have sat down with my Father in his throne" (Revelation 3:21). He is great enough to have part with his Father in the government of the universe. All these, and many other passages clearly show that all the writers of the New Testament had thoughts as to Christ far above those |