010. CHAPTER 3 - THE DIVINITY OF CHRIST.
CHAPTER 3 - THE DIVINITY OF CHRIST. THE term Christ is from the Greek Cristov, which means anointed, coming from the verb xriw, to anoint. It is an appellation now universally appropriated to Jesus of Nazareth, the Saviour of the world, and author of the Christian religion. That this illustrious personage was possessed of proper humanity, having assumed our nature, sin only excepted, is a position clearly set forth in the Scriptures, and very generally admitted. In proof of this doctrine, we might appeal to the entire personal history of our Saviour, as well as to those numerous passages of Scripture in which he is styled man, or the Son of man. But the object of this chapter is to treat especially of the divinity of Christ, which relates to another nature, entirely distinct from the humanity. By the divinity of Christ we here mean the Godhead, in the proper and supreme sense of the term. With regard to the character of Christ, three distinct views have been adopted, known as the Socinian, the Arian, and the Trinitarian theories, Socinus taught that the Saviour commenced his existence when he was born of the Virgin, and consequently that he was a mere man, though possessed of extraordinary sanctity and excellence. Arius taught that he was the first and the most exalted being God ever produced, but still, that he was created. Whereas, Trinitarians hold that he possesses two distinct natures-the humanity, which was born of the Virgin, and crucified on the cross, and the divinity, which was united with the humanity, and was very and eternal God, in essence equal and one with the Father. The plain question which we will now consider is this: Is Jesus Christ truly and properly God? The affirmative of the question we believe to be the Scripture truth, and we proceed to establish it by an appeal to the holy oracles. The scriptural arguments on this subject we deduce from four different sources, viz.,
I. The titles;
II. The attributes;
III. The works; and IV. The honors, ascribed to Christ. To each of these we will attend in the order here presented.
I. TITLES OF CHRIST.
These, we think, as presented in the Scriptures, are so exalted that they can properly apply to none but God, and consequently they demonstrate the proper Deity of Christ.
1.Jehovah.-If it can be shown that this sacred and exalted name is in the Scriptures applied to Christ, it will amount to an irresistible proof of his real and proper divinity. First, let us notice the superior dignity of the title. As we see, from the third chapter of Exodus, this was the peculiar and appropriate name of God, which was first revealed unto Moses from the bush, and is there rendered in our version, “I Am that I Am.” Josephus informs us that this name was so peculiarly sacred and holy, that his religion did not permit him to pronounce it. This word Jehovah has ever been considered by the Jews as the highest appellation of the supreme God; and God himself claims it as his own peculiar name. We shall now see that it is applied to Christ. In Isaiah 40:3, we read as follows: “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God.” Here, in the original, is found the word Jehovah. Now let us turn to Matthew 3:3, and we find this passage quoted, and applied to Jesus Christ: “For this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.”
Again, in 1 Corinthians 10:9, we read: “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.” Here we have the testimony of the apostle that the person tempted by the fathers in the wilderness was Christ; but let us turn to the passage from which he quotes, and we shall see that he is there called Jehovah.Deuteronomy 6:16 : “Ye shall not tempt the Lord your God, as ye tempted him in Massah.” Here the original is, Jehovah your God. Thus the same person styled Jehovah by Moses, is by St. Paul explicitly said to be Christ.
Various other instances might be specified, in which the Christ of the New Testament is identified with the Jehovah of the Old Testament; but these are so clear that we need not multiply quotations. Now if, as we have seen, Jehovah, which means the self-existent God, the highest title the Almighty ever claimed, is applied to Christ, will it not follow that Christ is God?
2.Lord of glory.-1 Corinthians 2:8 : “Which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory.” Here we see that Jesus Christ is styled the Lord of glory; but that appellation is proper to none but God; therefore Jesus Christ must be God.
3.God.-Jesus Christ in the Scriptures is styled God. John 1:1 : “In the beginning was the Word, and the Word was with God, and the Word was God.” Here Jesus Christ is called God; but that term is applicable to none but God; therefore Jesus Christ must be God. Again, Psalms 45:6-7 : “Thy throne, O God, is forever and ever; the scepter of thy kingdom is a right scepter; thou lovest righteousness, and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” Here, in the original, is found the word Elohim, or God; but now turn to Hebrews 1:8, and we see this passage quoted, and applied to Christ, thus: “But unto the Son he saith, Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom,” etc.
Other passages, equally forcible, might be adduced, but these are sufficient to show that Jesus Christ is in the Scriptures called God; but this term can be applied to none but God; therefore Jesus Christ must be God.
Unitarians, to evade the force of this argument, which they cannot but feel to be conclusive, have, most unfortunately for their cause, attempted a change in the translation, so as to make it read, “God is thy throne forever and ever.” This translation, instead of calling the Son God, or Elohim, is made to say that God, or Elohim, is the throne of the Son. Hence it would follow that the Son must be superior to God, or Elohim, since he who sits upon the throne is superior to the throne itself. Thus, to avoid acknowledging the Deity of Christ, men have been rashly led even to undeify the Father, and hurl their artillery against the eternal throne.
4.God with us.-This title is in Scripture applied to Christ. Matthew 1:23 : “And they shall call his name Emmanuel, which being interpreted is, God with us.” Here Jesus Christ is called “God with us;” but that appellation is proper to none but God; therefore Jesus Christ must be God.
5.God over all.-In Romans 9:5, we read: “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever.” Here our Saviour is styled “God over all;” consequently he must be the supreme God, for none can be greater than that God who is “over all.”
6.God manifest in the flesh.-The same Being who was manifested in the flesh, or became incarnate, is called God. 1 Timothy 3:16 : “Great is the mystery of godliness; God was manifest in the flesh,” etc. And in Acts 20:28, we read: “Feed the Church of God, which he hath purchased with his own blood.” These passages show that Jesus Christ the incarnate Word, was also God.
7.True God.-This appellation is in the Scriptures given to Christ, 1 John 5:20 : “And we are in him that is true, even in his Son, Jesus Christ; this is the true God, and eternal life.” John 17:3 : “And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” From these passages we learn that there is but “one true God,” and that Jesus Christ is that true God.
8.Great God.-In Titus 2:13, we read: “Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.” Here, Jesus Christ is styled the “great God;” consequently he must be very and eternal God.
9.Mighty God:-In Isaiah 9:6, we read: “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.” Here the “son given,” and the “child born,” which is Christ, is called “The Mighty God;” consequently Christ is very and eternal God.
Thus have we clearly seen from the Scriptures that Jesus Christ is designated by the following titles: Jehovah, Lord of glory, God, God with us, God over all, God manifest in the flesh, true God, great God, and mighty God. If this be true, then it will follow that if there were any other God besides Jesus Christ, the titles of Christ could not apply to that other God; consequently he could neither be Jehovah, the Lord of glory, God, God with us, God manifest in the flesh, the true God, the great God, nor the mighty God; which is the same as to say he could not be God at all. Therefore we conclude, from the titles ascribed to Christ, that he is truly and properly very and eternal God.
But, strange as it may appear, all this weight of argument, which we conceive to be nothing short of demonstration, is attempted to be set aside by the plea that “men, or created intelligences, are sometimes called gods in the Scriptures.” To which we reply, that in all places where the term god is applied to created beings, it is in an obviously inferior, accommodated, or figurative sense; and this is plainly seen in the context. For example, in the seventh chapter and first verse of Exodus, where God says to Moses, “See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.” The figurative sense in which the term god is used, is so obvious from the context, that no one can be misled thereby. But in all the titles which we have seen applied to Christ, as clearly demonstrating his proper divinity, there is no inferior or figurative sense to be gathered from the context; but, on the contrary, the terms are used in their proper sense, with their fullest import, with nothing in the context to authorize a figurative or restricted acceptation. Hence the objection must fall to the ground; and we shall still be compelled to admit that the titles applied to Christ, unless inspiration is designed to mislead, do most clearly and conclusively demonstrate his real and proper divinity.
II. ATTRIBUTES. In the second place, the attributes ascribed to Christ in the Scriptures prove that he is God.
1.Eternity.-In Isaiah 9:6, Christ is called “The Everlasting Father;” or, as critics generally render it, “Father of the everlasting age;” or, “Father of eternity.” Either rendering will sufficiently establish the eternity of Christ. John 8:58 : “Before Abraham was, I am.” Again Revelation 1:17 : “And when I saw him, I fell at his feet as dead; and he laid his right hand upon me, saying unto me. Fear not; I am the first and the last.” And in Revelation 22:13, we read: “I am Alpha and Omega, the beginning and the end, the first and the last.” In Revelation 1:8, we read: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” And immediately after John heard these words, he “turned to see the voice that spake with” him, and saw “one like unto the Son of man.” Hence it is clear that all these words were uttered by our Saviour, and they evidently imply the eternity of his nature. But none but God can be eternal; therefore Christ must be God.
2.Immutability.-This attribute is ascribed to Christ. In Hebrews 1:12, we read in reference to Christ: “But thou art the same, and thy years shall not fail.” Hebrews 13:8 : “Jesus Christ the same yesterday, and to-day, and forever.” In these passages, the immutability of Christ is clearly expressed. But none but God can be immutable; therefore Jesus Christ must be God.
3.Omnipresence.-In the Scriptures, this attribute is applied to Christ.
Matthew 28:20 : “Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world.” It is not possible for this promise to be fulfilled, unless Christ be omnipresent. Matthew 18:20 : “For where two or three are gathered together in my name, there am I in the midst of them.” John 3:13 : “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” These texts clearly teach the omnipresence of Christ; consequently he must be God.
4.Omnipotence.-This attribute is in the Scriptures ascribed to Christ.
Matthew 28:18 : “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.” And in Revelation 1:8, Jesus Christ is called, “The Almighty.” Hence the attribute of omnipotence belongs to him; therefore he must be God.
5.Omniscience.-This attribute is ascribed to Christ in the following passages:-1 Corinthians 1:24 : “But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.”
Colossians 2:2-3 : “Of Christ, in whom are hid all the treasures of wisdom and knowledge.”John 16:30 : “Now we are sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.” John 21:17 : “Lord, thou knowest all things; thou knowest that I love thee.” John 2:24-25 : “But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man; for he knew what was in man.” The foregoing clearly testify that Christ is omniscient. But none but God can be omniscient; therefore Christ must be God. From what has been said, it clearly follows, according to the Scriptures, that Christ is eternal, immutable, omnipresent, omnipotent, and omniscient. Now, it is impossible that any but the Supreme God should be possessed of these perfections; therefore the conclusion is irresistible that Jesus Christ is the supreme and eternal God. That the above argument from the attributes of Christ may be seen in its full force, it is only necessary to reflect that they are the highest perfections which can possibly pertain to Deity, and without which he would instantly cease to be God. In fact, they enter into the very definition of the character of God; so much so, that no being without them can be God; and any being possessing them must be God.
Those who deny the proper divinity of Christ, have admitted that these attributes are ascribed to him, but allege that “he only possesses them by delegation from the Father.” To which we reply that the hypothesis is self-contradictory and absurd. As these attributes are all infinite, if delegated at all, they must be entirely delegated. Hence, if the Father delegated infinite perfection to the Son, he could not have still possessed it himself; for no part of that which is entirely given to another can be left. Hence it would follow that the Father could no longer be God. Indeed, the whole scheme of a delegated God, in the proper sense of that term, is absurd in itself; for there can be but one being possessed of infinite perfections; and these, in their very nature, are not susceptible of transfer.
III. THE WORKS ascribed to Christ in the Holy Scriptures, are such as properly belong to none but God. and can be performed by none but the Great Supreme; consequently they clearly prove that Jesus Christ is very and eternal God.
1.Creation, in the proper sense of the word, is ascribed to Christ; but this is a work which none can perform except the great First Cause of all things, who is universally understood to be God; therefore Christ must be God. That Christ is the Creator of all things, is seen from the following passages:-John 1:1-51; John 2:1-25; John 3:1-14 : “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.” “And the Word was made flesh, and dwelt among us,” etc.
Here we may observe that the same Word, or Logos, that was “made flesh,” made all things; consequently, if he was a creature, he made himself, which would imply an absurdity. Again, in Colossians 1:15-17, we read: “Who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist.” Upon this passage we may remark, that if, by the eternal God, we understand that being who made all things, then Jesus Christ is the eternal God; for “by him were all things created.” Again: if, by the eternal God, we understand that being who existed prior to all other beings, then Jesus Christ is the eternal God; for “he is before all things.” Again: if, by the eternal God, we understand that being who sustains all things in being, then Jesus Christ is the eternal God; for “by him all things consist.” Once more: if, by the eternal God, we understand that being for whom all things were made, then Jesus Christ is the eternal God; for “all things were made by him, and for him.” From the passages above quoted, it is plain as language can make it, that the work of creation is ascribed to Jesus Christ. In the first chapter of Genesis, we read: “In the beginning God created the heaven and the earth.” From the similarity with which the first chapter of John commences, we are well convinced that the apostle had his mind placed on the record of Moses in the first of Genesis, and referred to the same beginning and the same creation. Hence the peculiar force of the argument. The same creation spoken of by Moses in the first of Genesis, and ascribed to God, is spoken of by the apostles in the first of John and the first of Colossians, and ascribed to Christ. The whole power of this argument some have, however, endeavored to evade, by saying that “Christ performed the work of creation merely as a delegated being, exercising delegated powers;” but this is preposterous, because it has nothing in the text to sustain it. Nay, it flatly contradicts the inspired record; for it is said Christ created all things “for himself;” whereas, a delegated being acts, not “for himself,” but for him by whom he is delegated. Thus it is clear that the ascription of the work of creation to Christ establishes his real and proper divinity.
2.Preservation is properly a work of the Supreme God, but that this is attributed to Christ in the Scriptures, is seen from the quotation already made from Colossians 1:17 : “By him all things consist.” In Hebrews 1:3, we read: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” Here we see that the great work of preserving or upholding the universe is directly ascribed to Christ, and that without any intimation that he was exercising only a delegated power; consequently, if preservation be a work proper to none but the Supreme God, Jesus Christ must be that being.
3.Pardon, or the forgiveness of sins, is ascribed to Christ. In Matthew 9:6, we read: “But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.” Colossians 3:13 : “Even as Christ forgave you, so also do ye.” Acts 5:31 : “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins.” Thus we see that the forgiveness of sins, in his own name and by his own authority, is a work of Christ. But it is a work properly belonging to none but God; therefore Christ must be God.
4.Miracles.-These were performed by Christ by his own proper authority. Prophets and apostles have wrought miracles, in the name and by the authority of God, who sent and empowered them; but they always confessed that it was not through their “own power or holiness,” but by the power of God, that the wonders were performed. But how different were the miracles of Christ! “The winds and the sea obeyed him.” The sick were healed, the dead were raised up at a word, and all nature was subject to his godlike control. Not only did he perform the most astonishing miracles himself, by his own authority, and at his own pleasure, but the miracles performed by the apostles were attributed to the potency of the name of Jesus of Nazareth. Thus it is clear that Christ performed miracles in a higher sense than ever prophet or apostle could claim to do, and in a sense proper to none but God; consequently the miracles of Christ attest his real and proper divinity.
5.Judgment.-The judgment of the world, at the last day, is a work proper to be conducted by God alone; but this also is, in the Scriptures, attributed to Christ, as a work, belonging to him. That Christ is to be the judge of the world, appears from the following passages:-Romans 14:10-11 : “For we shall all stand before the judgment-seat of Christ, For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.” Php 2:9-11 : “Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” 2 Timothy 4:1 : “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.” John 5:22 : “For the Father judgeth no man, but hath committed all judgment unto the Son.”Matthew 25:31, etc.: “When the Son of man shall come in his glory and all the holy angels with him,” etc. Thus it is expressly and repeatedly declared that Jesus Christ is to be the judge in the great day of accounts. Now, if this be a work proper to God alone, and if it be expressly attributed to Jesus Christ in the Scriptures, it will irresistibly follow that Jesus Christ is God. That God is to be the judge in the great day of retribution, is abundantly evident from Scripture. In Hebrews 12:23, we read: “To the general assembly and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect.”
Romans 3:6 : “For then how shall God judge the world?”
Ecclesiastes 11:9 : “But know thou, that for all these things God will bring thee into judgment.”
Thus we discover how expressly it is set forth in Scripture, that it is the work of God to judge the world at the last day; and yet we have seen clearly that this work is ascribed to Christ; consequently Christ is God.
Thus have we seen that the works of creation, preservation, the forgiveness of sins, the performance of miracles, and the judgment of the world, are all ascribed to Christ, and that they are works properly belonging to God alone; consequently they demonstrate the true and proper divinity of Christ.
Arians and Socinians, generally, endeavor to evade the force of the argument derived from the works attributed to Christ, by asserting that “Christ exercises all this authority, and performs all these stupendous works, merely as a delegated creature.” But this is an assumption, not only unsupported by Scripture, but, as already shown, in direct opposition to the inspired record. That it is also unreasonable and absurd, will be readily perceived, when we reflect for a moment on the nature of these powers, said to be delegated or imparted. For instance, take the first which we presented-creation. Now, to say that Jesus Christ produced the work of creation out of nothing, by the exercise of a delegated power, would necessarily imply that omnipotent or infinite power had been delegated to him; for no power short of that is adequate to the work in question. But if that omnipotent or infinite power was delegated to Christ, then it necessarily follows either that there are two beings of infinite power, and consequently two Gods, or that the Father has ceased to be possessed of omnipotence himself, having transferred this perfection to another, and, consequently, ceased to be God. Take either horn of the dilemma, and it may easily be seen that the notion of delegated creative power leads to manifest absurdity.
IV. HONORS.
1. The divine worship ascribed to Christ in the Scriptures demonstrates his Supreme Godhead. In Matthew 4:10, our Saviour says: “For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” And throughout the whole history of the Bible, to pay divine homage or worship to any being except God, is idolatry, a crime of deepest dye.
Now, if it can be shown that Jesus Christ is a proper object of worship, or divine honors, it will necessarily follow that he is very and eternal God. That he is a proper object of divine worship, appears from the following passages:-Luke 24:51-52 : “And it came to pass while he blessed them, he was parted from them, and carried up into heaven. And they worshiped him, and returned to Jerusalem with great joy.” Acts 1:24 : “And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen.” Acts 7:59-60 : “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.”
2 Corinthians 12:8-9 : “For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly, therefore, will I rather glory in mine infirmities, that the power of Christ may rest upon me.” 2 Thessalonians 2:16-17 : “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and establish you in every good word and work.”1 Corinthians 1:2 : “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” Hebrews 1:6 : “And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him.”Revelation 5:11-13 : “And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, forever and ever.”
Thus do we see that prayer, praise, homage, devotion, and the highest species of worship, such as can be rendered to no created intelligence without the grossest idolatry, are claimed by, and ascribed to, our blessed Saviour; consequently, he must be the Supreme God. The Bible is expressly designed to destroy every species of idolatry; but if Jesus Christ be not the Supreme Jehovah, the holy volume itself is the best constructed system that could have been devised for the successful encouragement and promotion of idolatry in its grossest form.
2.Godhead.-The honors of the Supreme Godhead are emphatically ascribed to Christ. In Hebrews 1:3, we read: “Who being the brightness of his glory, and the express image of his person.” This passage conclusively identifies the natures of Christ and of the Father. To see the force of the passage, it is only necessary to reflect that the glory of the Father, in the absolute and supreme sense of the term, means his supreme perfections. Now, observe, it is not said that Christ reflects the glory of the Father, but that he is that glory. But lest it might still be supposed that he is only the glory of the Father in an inferior or delegated sense, it is said he is “the brightness of his glory;” which implies that he is the glory of the Father in the superlative sense. In Colossians 1:15, we read: “Who is the image of the invisible God.” And in the 19th verse: “For it pleased the Father that in him should all fullness dwell.’ Again, in Colossians 2:9, we read: “For in him dwelleth all the fullness of the Godhead bodily,”
Observe here, first, Christ is said to be “the image of the invisible God.” This must refer to his divine perfections; and Christ cannot be the image of them unless he possesses them entire. Again: it is here said that in Christ “all fullness” dwells. This can have no meaning, unless it implies the infinite perfections of Jehovah. But lest there might still be room for cavil, it is said, in the third place, that “in him dwelleth all the fullness of the Godhead bodily.” Language could not be framed more strongly to express supreme divinity.
3.Equality with the Father is an honor claimed by, and attributed to, Christ. Here we may observe that, as God the Father is a being of infinite perfections, no finite being can be equal with him; none can be equal with him without possessing an identity of nature, so as to constitute the same infinite and undivided essence. That this equality is ascribed to Christ, is seen in the following scriptures:-Php 2:6 : “Who, being in the form of God, thought it not robbery to be equal with God.”John 5:18 : “Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath. but said also that God was his Father, making himself equal with God.” In verse 23d: “That all men should honor the Son, men as they honor the Father.”John 10:33 : “The Jews answered him, saying, For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God.”John 14:9 : “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” Here we see the equality of Christ with the Father clearly presented. He claimed it himself. He “thought it not robbery to be equal with God.” The Jews understood him to claim this equality in an absolute sense; for they said, “Thou makest thyself God.” If they misunderstood him in this claim, he must have designed to deceive them; for he does not correct the error.
Again, he claims equal honors with the Father. If Jesus Christ be not God, surely this would be gross blasphemy, and the sanction of palpable idolatry!
Thus have we seen that the honors of divine worship, Supreme Godhead, and equality with the Father, are, in Scripture, plainly ascribed to Christ; consequently he must be very and eternal God. In conclusion, we would say, that the Divinity of Christ is a doctrine, not only expressly and abundantly taught in the Bible, but perfectly consistent with the general scheme of salvation presented in the gospel. Christ is there exhibited as the great atoning sacrifice for sin, and Redeemer of the world. That he may be an adequate Mediator between God and man, it seems essential that he possess both natures. Were he a mere creature, all the service in his power to render would belong to God, as a matter of debt on his own account; consequently he could have no merit to spare, as an atonement for mankind.
Finally, he is presented as the Saviour of the world; as the ground and foundation of the sinner’s hope and confidence, in the hour of affliction death, and judgment. How essential does it appear that the arm on which we lean for the salvation of our immortal souls should be strong to deliver, and mighty to save! Well might we tremble, if our eternal hopes were all based upon a finite creature! But, thanks be to God, he in whom we trust, as our refuge and Redeemer, possesses infinite perfections. He is the Holy One of Israel, the unoriginated and eternal Jehovah. He possesses those titles and attributes, performs those works and receives those honors which properly can belong to none but the Great Supreme. To him be glory and dominion forever! Amen.