Attributes Of Christ
Attributes Of Christ
ATTRIBUTES OF CHRIST.In the Divine Person of Jesus Christ two perfect Natures were united. We shall therefore find attributes belonging to (1) His Divine Nature, (2) the union of the two Natures, (3) His true Human Nature. As in dealing with certain passages the extent of the Kenosis will weigh greatly, the present arrangement must be taken as largely provisional.
i. Attributes belonging to Christs Divine Nature.Jesus Christ is the manifestation of the Divine attributes. He is the image () of the invisible God (Col 1:15); the effulgence () of his glory, and the very image () of his substance (Heb 1:3); the power of God and the wisdom of God (1Co 1:24)synonyms for , in the phraseology of Jewish speculators. He applied to Himself words spoken of God, making the significant change of Me to Thee (Luk 7:27, cf. Mal 3:1 and Luk 1:17; Luk 3:4); He asserted that He came forth from God ( Joh 8:42, cf. Joh 17:8, Joh 13:3), words which can only be interpreted of the true divinity of the Son of which the Father is the source and fountain (Westcott); He claimed the power of interpreting and revising the Mosaic law (Mat 5:27 f, Mar 10:4 f); He acted in the temple as its master (Joh 2:14 f, Mat 21:12); He accepted from Thomas the supreme title (Joh 20:28), and joined His name permanently with that of the Father (Mat 28:19).
St John identified the Divine Person of Isaiahs vision with Christ (Joh 12:41). St Paul charged the Ephesian elders to feed the Church of God which he purchased with his own blood (Act 20:28) and applied to Christ the words of Joel, Whosoever shall call upon the name of the Lord shall be saved (Rom 10:13). Thus He is One to whom prayer is offered (Act 7:59; Act 1:24 probably), cf. one of the earliest names for His disciples (Act 9:14; Act 9:21, 1Co 1:2). In the Epistles His Divinity is everywhere assumed and is present in solution in whole pages from which not a single text could be quoted that explicitly declares it.* [Note: Dale, Christian Doctrine, p. 87.] His name is joined with that of the Father, and a singular verb follows (1Th 3:11, 2Th 2:16-17); the title Lord in the highest sense is given (Rom 10:9, 1Co 12:3, etc.); He is God blessed for ever [Note: See Sanday-Headlam, Romans, pp. 233238.] (Rom 9:5), and in him dwelleth all the fulness () of the Godhead bodily (Col 2:9; cf. Col 1:19, Joh 1:16).
1. Eternal Existence.Christ claimed that He came down from heaven without ceasing to be what He was before (Joh 3:13). Existence without beginning is implied in Joh 8:58 before Abraham was born () I am (), cf. Rev 21:6; and He spoke of the glory which He had with the Father before the world was (Joh 17:5). The was in the beginning, He was the mediate Agent of Creation (Joh 1:1; Joh 1:3, Col 1:16, Heb 1:2; Heb 1:10); He is the upholder of all things (Col 1:17, Heb 1:3), the first-born of all creation and before all things (Col 1:15; Col 1:17), cf. the use of manifested () in 1Ti 3:16; 1Pe 1:20, etc.
2. Unique Relation to God.In a few passages only does Jesus call Himself the Son of God (Luk 22:70, Joh 5:25; Joh 9:35; Joh 11:4, cf. Mat 27:43, Joh 10:36); yet He was early conscious of His Sonship (Luk 2:49). He frequently accepted the title (cf. Mat 16:16), and this led to the charge of blasphemy (Joh 19:7; cf. Joh 5:18). From the earliest time it was adopted as expressing the uniqueness of His Person (Act 9:29, Rom 1:4, etc.). He is described as the Only-begotten (, Joh 1:14; Joh 1:18; Joh 3:16; Joh 3:18, 1Jn 4:9). He spoke of My Father, Your Father, but not of Our Father (except as a form of address to be used by His disciples in prayer, Mat 6:9, Luk 11:2 Authorized Version ), thus drawing a sharp line of distinction between Himself and His disciples, from which, says Dalman, [Note: The Words of Jesus , p. 190 (Eng. tr.).] it may be perceived that it was not the veneration of those that came after that first assigned to Him an exceptional relation to God incapable of being transferred to others. In this respect Mat 11:27, which forms the link between the Synoptics and the Fourth Gospel, is quite explicit (cf. Hasting’s Dictionary of the Bible ii. 623); cf. also Mar 13:32 and the clear distinction made in Joh 20:17.
3. Union and Equality.The Jews interpreted His words My Father worketh even until now and I work as making Himself equal with God, and He did not correct them (Joh 5:17-18). I and the Father are one ( ) implies one essence not one Person (Joh 10:30), cf. Joh 5:23, Joh 10:33, Joh 14:7 f., Joh 17:11; Joh 17:21 f., It is difficult to describe the manner in which St. Paul associates Him with the Father as the ground of the Churchs being and the source of spiritual grace and peace, in any other terms than as ascribing to Him a coequal Godhead (1Th 1:1; 1Th 3:11 f., 2Th 1:1, 2Co 13:14), cf. Php 2:6 ( ).
4. Subordination and Dependence.such as belong to the filial relationare also clearly implied in Joh 5:19 (The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner), and in Joh 14:28 (The Father is greater than I), cf. also Joh 5:22; Joh 5:26; Joh 6:37. So in Epp. All things are yours; and ye are Christs; and Christ is Gods (1Co 3:21; 1Co 3:23), cf. 1Co 11:3; 1Co 15:28.
5. Universal Power is frequently claimed by Christ as His even on earth, although it could not be fully exercised until after the Ascension (Luk 10:22 || Joh 16:15). He is given authority () over all flesh (Joh 17:2); All authority hath been given unto me in heaven and on earth (Mat 28:18), cf. Joh 3:35; Joh 13:3. Accordingly St. Peter describes Him as Lord of all (Act 10:36); He is over all (Rom 9:5); and the head of all principality and power (Col 2:10). He is present still with His Church though invisible (Mat 18:20; Mat 28:20, cf. 1Co 5:4), ruling and guiding (Act 9:10; Act 22:18; Act 23:11, and cf. the letters to the Churches, Revelation 2, 3).
6. Divine Consciousness and Knowledge.Jesus claimed a unique knowledge of the Father and the exclusive power of revealing Him (Mat 11:27). He spoke of heavenly things which could only be known by Divine consciousness (Mat 18:10; Mat 18:19, Luk 15:10, Joh 3:12; Joh 14:1). He was the great Prophet which was to come (Joh 6:14, Act 3:22), the fullest revealer of Gods will (Heb 1:2), but He differed essentially from even the highest prophets, in that He spoke with authority as from Himself, and never introduced His message by such words as Thus saith the Lord. In him are all the treasures of wisdom and knowledge hidden (Col 2:3). He knew (Joh 18:4) and made known the details of His Passion and Resurrection (Mar 8:31; Mar 9:31; Mar 10:33 etc., cf. Mar 14:8-9). He foretold the sufferings of His disciples (Mat 10:18 f.), the destruction of Jerusalem (Luk 19:43-44; Luk 21:21), events preceding the end of the world (Matthew 24 ||) and the judgment of mankind (see below). Here too may be mentioned His power of knowing the thoughts of men. Such knowledge is described both as relative, acquired (, cf. Mar 2:6), and absolute, possessed (, cf. Joh 6:61, Luk 11:17), cf. Luk 7:39-40; Luk 9:47. He seems to be addressed as in Act 1:24, which agrees with what is told as to His supernatural knowledge of the thoughts and lives of persons, cf. Joh 2:24-25 (He knew all men. he himself knew what was in man), also Luk 19:5, Joh 1:48; Joh 4:18; Joh 4:29; Joh 6:64; Joh 11:11; Joh 11:14. It appears also with regard to things (Mat 17:27; Mat 21:2; Mat 26:18, Luk 5:4-6, cf. Joh 21:6). Whether such passages imply absolute omniscience, or omniscience conditioned by human nature, depends upon the view taken of the Kenosis (see Westcott, Add. Note on Joh 2:24; Gore, Bamp. Lect. p. 147).
7. Self-assertion and Exclusive Claims.His works were such as no other man did (Joh 15:24), His words shall outlast heaven and earth (Mat 24:35), men will be judged by their relation to Him (Mat 7:23; Mat 10:32), and by their belief or unbelief on Him (Mar 16:18, Joh 6:40; Joh 12:48). He requires the forsaking of everything which may prove a hindrance to following Him (Mat 8:21; Mat 10:37, Mar 10:21, Luk 14:26). Suffering and loss incurred for His Names sake will be rewarded in the Regeneration (Mat 19:29 ||), even now those who suffer for His sake are blessed (Mat 5:10 f.). He claims to be the Light of the world (Joh 8:12; Joh 9:5; Joh 12:46), the Way, the Truth, and the Life (Joh 14:6). Eternal life, spiritual strength, and growth can come only from union with Him and feeding on Him (Joh 5:40; Joh 6:51 f., Joh 10:28; Joh 15:4-5; Joh 17:2). He is the Giver of rest and peace (Mat 11:28, Joh 14:27). And such claims are endorsed by St. John (Joh 1:9, 1Jn 5:12) and St. Paul (Rom 8:1, Php 4:13, 1Ti 1:12).
ii. Attributes belonging to the Union of the two Natures.
1. Mediation.There is a twofold Mediatorial activity ascribed to the Son of God which must be distinguished; that presented in the revelation of the Logos proceeding from God all-creating and all-sustaining; and that exhibited in the work of the Christ, leading back to God and transforming the relation of contrast into one of union, that God may be all in all.* [Note: See Martensen, Christian Dogmatics, 180.] The former has been already mentioned, the latter appears in passages which speak of Christ as delivering us from sin and Satan (Joh 12:31-32, Heb 2:14-15, 1Jn 3:5; 1Jn 3:8), as obtaining for us eternal life (Joh 3:14 f., Joh 6:51, Rom 6:23, etc.), as procuring the gracious influence of the Holy Spirit (Joh 14:16; Joh 14:28, Act 2:33, Tit 3:5-6 etc.), conferring Christian graces (1Co 1:4 f., Eph 1:3-4 etc.), and acting as our representative High Priest (Heb 4:14; Heb 7:25 f. etc.). [Note: Dale, Atonement, p. 451.] The title Mediator () occurs in 1Ti 2:5, Heb 8:6; Heb 9:15; Heb 12:24.
2. Sovereignty.One object of Christs coming was to found a world-wide imperishable society, called the Kingdom of Heaven or the Kingdom of God. He was foretold in prophecy as King (Zec 9:9, cf. Mat 21:5). He Himself spoke of His Kingdom (Mat 13:41; Mat 16:28, Luk 22:30) and accepted the title from Pilate, but explained that it was not of this world (Joh 18:36-37). Satan tempted Him to antedate it by a short but sinful method (Mat 4:8-9). He is King of Kings and Lord of Lords (Rev 19:16; cf. Rev 11:15).
Dalman (Words of Jesus, p. 133 f.) thinks, assuming an Aramaic original, that . or would have to be rendered when I am King, etc., and Luk 23:42 as King; cf. Dan 6:28 in the reign of Darius. On the originality and audacity of Christs design to form a world-wide kingdom see Liddon, . Lect. iii.; Homo, ch. v.
3. Consciousness of His Mission was ever present to His mind. Frequently He uses such expressions as the Father that sent me (Joh 6:44; Joh 8:16; cf. Joh 20:21), Him that sent me (Joh 7:33; Joh 12:44; Joh 16:5), I am sent (Mat 15:24, Luk 4:43). There was the sense of purpose in His life, To this end am I come into the world, that I should bear witness unto the truth (Joh 18:37); it is implied in the repeated use of must (), implying moral obligation, especially that constraint which arises from Divine appointment (Grimm-Thayer, see Mar 8:31, Luk 24:46 TR [Note: R Textus Receptus.] , Joh 3:14 etc.); and cf. Luk 9:51 He steadfastly set () his face to go to Jerusalem.
4. Sinlessness.While He had the most perfect appreciation of sin and holiness, while He prescribed repentance and conversion, rebuking all self-righteousness and pride, He was absolutely without any consciousness of sin or need of repentance in Himself. He claimed to be free from it (Joh 14:30); He challenged examination and conviction (Joh 8:46); He could say at the end: I glorified thee on the earth, having accomplished the work which thou hast given me to do (Joh 17:4, cf. Joh 8:29; Joh 19:30, Mat 3:17; Mat 17:5; and as to His best disciples, Luk 17:10). The truth of His claim was testified by His forerunner (Mat 3:14), most intimate friends (Joh 1:14), enemies (Mar 14:55 f.), judges (Joh 18:38, Mat 27:24 etc., Luk 23:15), and betrayer (Mat 27:4)on Mar 10:18 see the Commentaries. Christs moral perfection is recognized everywhere in the Epistles: who knew no sin (2Co 5:21); who did no sin, neither was guile found in his mouth (1Pe 2:22). He is holy (, Act 3:14, Rev 3:7; , Heb 7:26), righteous (, 1Pe 3:16, 1Jn 2:1), pure (, 1Jn 3:3), guileless and undefiled (, , Heb 7:26); cf. Heb 4:15, 1Jn 3:5; 1Pe 1:19.
5. Glory.St. John, summing up his experience, writes: We beheld his glory, glory as of the only-begotten from the Father (Joh 1:14); here many find a reference to the Shekinah (note ) and interpret as the totality of the Divine attributes (cf. Liddon, BL [Note: L Bampton Lecture.] 2 [Note: designates the particular edition of the work referred] 232); others, as a glory which corresponded with His filial relation to the Father even when He had laid aside His divine glory (Westcott). Isaiah in his vision saw His glory (Joh 12:41), it was manifested in His signs (Joh 2:11), and at the Transfiguration (2Pe 1:17). In some sense it was laid aside or veiled at the Incarnation (Joh 17:5), but Christ constantly spoke of it as regained by means of His death and resurrection (Joh 12:23; Joh 13:31; Joh 17:1; Joh 17:5), cf. Joh 12:18, Php 3:21, and Rev 5:12 (Worthy is the Lamb that hath been slain to receive the power and riches and glory and blessing). He will come hereafter in His glory as Judge (Mat 25:31), cf. Mat 19:28; 1Pe 4:13; and in Epp. He is styled the Lord of glory (1Co 2:8, Jam 2:1).
6. Salvation.His mission on earth was to seek and to save that which was lost (Luk 19:10; cf. Luk 9:56, Joh 3:17, 1Ti 1:15), it was implied in His very name (Mat 1:21). He is the author (, Heb 2:10; , Heb 5:9) of salvation. Twice only is the full title Saviour of the world given (Joh 4:42, 1Jn 4:14, cf. 1Ti 4:10), but Saviour is found frequently (Luk 2:11; cf. Luk 2:30, Act 5:31; Act 13:23, Php 3:20, 2Pe 3:18 etc.). In this connexion may be noted the power of forgiving sins which He claimed on earth as Son of Man; see His words to the man sick of the palsy, with the comment of the bystanders (Mat 9:2 f.), and to the woman who was a sinner (Luk 7:46), cf. Act 5:31; Act 10:43.
7. Judgment.One of the most momentous attributes is the power of judging mankind, involving complete and entire knowledge of the thoughts, actions, and circumstances of all men (cf. 1Co 4:5). That such should be His work was foretold by John the Baptist (Mat 3:12) and asserted by Himself (Mat 16:27; Mat 25:31 etc., cf. Rev 22:12). It is committed to Him by the Father (Joh 5:22), because He is a son of man (Joh 5:27 (Revised Version margin) ), and His disciples should watch, making supplication that they may prevail to stand before Him (Luk 21:36). He is ordained by God to be the judge of quick and dead (Act 10:42; cf. Act 17:31, 2Ti 4:1), and before His judgment-seat we all must be made manifest (2Co 5:10, cf. Rom 14:10).
8. Supreme Power.He exercised power over nature (Joh 2:9, Mat 8:26; Mat 14:25; Mat 21:19, Mar 6:35 f., Luk 5:4 f.). His various miracles of healing showed His power over disease. Sometimes the cure was accompanied by His touch (Mat 8:3; Mat 8:15; Mat 20:34, Luk 22:51); sometimes the sufferer touched Him (Mar 5:18, Luk 6:19); it was wrought by a word (Mat 12:13); or by visible and tangible means (Joh 9:6-7); and even at a distance (Mat 8:13, Mar 7:30, Joh 4:50). Three instances of power over death are recorded (Mar 5:41, Luk 7:14, Joh 11:43); cf. Mat 11:5. His power also over evil spirits was shown in many cases and acknowledged by them (Mar 1:24; Mar 5:7, Luk 4:33 etc., cf. Act 10:38). He was the One stronger than the strong man, Luk 11:22, cf. Mat 4:10-11. He excited astonishment in the people (noted chiefly in Mk. and Lk.). It was caused by His teaching (Mat 7:28, Mar 1:22), His words of grace (Luk 4:22, cf. Joh 7:15; Joh 7:46), and the authority with which He spoke (Luk 4:32); in these instances and are used. The effects produced by His miracles are expressed by similar words of amazement (Mat 15:31, Mar 5:20, Luk 11:14, Joh 7:21); (Mar 7:37, Luk 9:43); and (Mar 9:15, Luk 4:36); and (Mar 2:12, Luk 5:28; Luk 8:56); (Luk 5:26; Luk 7:16). Among the disciples the same feelings were caused: they were sore amazed in themselves ( , Mar 6:51); being afraid they marvelled ( , Luk 8:25); they were amazed () and astonished exceedingly (, Mar 10:24; Mar 10:26); they were amazed () and afraid () on the last journey to Jerusalem (Mar 10:32).
9. Dignity.An attribute commanding respect and reverence is closely connected with the above. The Baptist declared Christ to be immeasurably above himself (Joh 1:27), while Christ described him as the greatest of the prophets because His forerunner (Mat 11:9-10); the disciples were afraid to ask him (Mar 9:32, cf. Joh 4:27); those who came to arrest Him fell to the ground (Joh 18:6; cf. Joh 10:38 Revised Version NT 1881, OT 1885 ), and Pilate was the more afraid hearing His claim to be the Son of God (Joh 19:8); note His silence (Mat 26:62 f., Mar 15:3 f., Luk 23:9). Other feelings, however, than reverence for His dignity were also excited, e.g. repulsion in the demoniacs (Luk 4:33) and in the Gerasenes (Mar 5:17); wrath (Luk 4:28); shame in His adversaries, joy in the multitude (Luk 13:17); consciousness of unworthiness in the centurion (Mat 8:8), and of sinfulness in Peter (Luk 5:8).
10. Restraint in the use of Power.This attribute is strongly marked. Christ never used His Divine power for His own benefit (Mat 4:2 f.) nor for destroying life (on apparent exceptions, Mar 5:13, Mat 21:19, see Comm.). He restrained it that the Scriptures might be fulfilled (Mat 26:54), and His exercise of it was often limited by want of faith on the part of those present (Mat 13:58).
iii. Attributes belonging to Christs true Human Nature.Becoming truly man, He took upon Him our nature as the Fall had left it, with its limitations, its weaknesses, and its ordinary feelings so far as they are not tainted by shi. He partook of flesh and blood, and in all things was made like unto His brethren (Heb 2:14; Heb 2:17, cf. Rom 8:3). He possessed a true human will, but ever subject to the guidance of the Divine will (Joh 6:38, Mat 26:39); a human soul (, Mat 26:38, Joh 12:27) and a human spirit (, Mar 2:6, Luk 23:46, Joh 11:33; 1Pe 3:16); He was representative Man (1Co 15:22); all which is implied in the Word became flesh ( , Joh 1:14). The Permanence of His Manhood is evident since He was recognized after the Resurrection (cf. Joh 20:27) and ascended with His glorified body into Heaven; there He intercedes as our High Priest (Heb 4:14 etc.), and will one day come again in like manner as He was seen to go into heaven (Act 1:11).
1. Limitation of Power seems to be implied in the Incarnation; it is noted especially by St Mark, who has several passages expressing inability ( , Mar 1:45; Mar 7:24; Mar 6:5, which compare with Mat 13:58).
2. Limitation of Knowledge is distinctly asserted by Jesus Himself on one point (Mat 24:36 Revised Version NT 1881, OT 1885 , Mar 13:32, cf. Act 1:7, Heb 10:13). In His childhood He grew, becoming full of wisdom (); He advanced () in wisdom (Luk 2:40; Luk 2:52); the story of the fig-tree implies that He expected to find fruit ( , Mar 11:13). He prayed as if the future were not clear (Mat 26:39); He asked questions for information (Mat 9:26, Mar 6:38; Mar 8:23; Mar 8:27; Mar 9:21, Luk 8:30, Joh 11:34), cf. Mar 11:11.
3. Astonishment and Surprise.In two cases only is Jesus said to have marvelled (, Mar 6:6, Luk 7:9), but surprise is implied at His parents (Luk 2:49); at the disciples slowness of faith and understanding (Mar 4:40; Mar 7:18); at the sleep of Simon (Mar 14:37); cf. Mar 14:33 where a very strong word is used of the Agony (, to be struck with amazement).
4. Need of Prayer and Communion with the Father is apparent from many passages. Sometimes He continued all night in prayer (Luk 6:12). It was associated with great events in His life (Luk 3:21; Luk 6:12-13; Luk 9:18; Luk 9:28, Joh 12:27; Mat 26:36 f. ||, cf. Heb 5:7); it is mentioned after days of busy labour (Mat 14:23, Mar 1:35, Luk 5:16). He offered thanks also (Mat 11:25, Joh 11:41). Jesus prayed for His disciples (Luk 22:32, John 17), and taught them to pray (Mat 6:9, Luk 11:2), but He never gathered them to pray with Him. Compare also Mat 14:19; Mat 19:13, Luk 11:1; Luk 24:30 etc.
5. Temptation was a reality to Jesus (Mat 4:1-11 ||), Satan left Him only for a season (Luk 4:13; cf. Luk 22:53, Joh 14:30). It came also from Peter (Mat 16:23) and His enemies (Luk 11:53); cf. Luk 22:28 ( ); He was in all points tempted like as we are, yet without sin ( , Heb 4:15).
6. Suffering came from such temptation (Heb 2:18); but the word is specially used of the last days of His earthly life. Thus the prophecy of the Suffering Servant in Isaiah was fulfilled (Mar 9:12, Luk 24:26; Luk 24:46; cf. , Act 26:23). Peters confession at Caesarea Philippi marked the time when Jesus began to emphasize this side of the Messianic prophecies (Mat 16:21, cf. Mat 4:17). The only absolute use of the word in the Gospels occurs in Luk 22:15. (See Sorrow below.) By suffering He learned the moral discipline of human experience, He was made perfect and learned obedience (Heb 2:10; Heb 5:8-9), so that He can be a pattern and example for Christians (1Pe 2:21, 1Jn 2:6; 1Jn 3:3). He exhibited faith (Heb 3:2; Heb 3:6) and trust (Joh 11:41 f., Heb 2:13) in the highest forms. He is the author and perfecter ( ) of our faith (Heb 12:2), the perfect exampleperfect in realization and effectof that faith which we are to imitate trusting in Him (Westcott). Submission and Obedience He showed to Mary and Joseph also (Luk 2:51), and to His Heavenly Father (Mat 26:42); cf. Rom 5:19. The purpose of His life was summed up in the words to do thy will, O God (Heb 10:7).
7. Liability to Human Infirmities.Jesus experienced hunger (Mat 4:2; Mat 21:18, cf. Joh 4:31); thirst (Joh 4:7; Joh 19:28, cf. Mat 27:34); weariness and pain: being wearied () with His journey He sat thus () by the well (Joh 4:6); in the boat He fell asleep (, Luk 8:23); in the Garden there appeared an angel strengthening Him (, Luk 22:43); He was unable to carry His cross (Mar 15:21), and it would seem that He Himself required support (cf. Mar 15:22 with Mar 15:20); cf. 2Co 13:4, Heb 4:15. No sickness is mentioned (the quot. in Mat 8:17 can hardly bear this meaning); He truly died, but it was a voluntary death (Joh 10:17-18; and note that in no Gospel is the word died used of His passing from life); cf. Rom 6:9 death hath no more dominion over him ( ), and Act 2:24.
8. Sorrow.The prophecy was amply fulfilled that the Messiah should be a man of sorrows and acquainted with grief. Sorrow was inevitable for one who had such insight into human nature, and so sympathized with its woes (cf. Joh 11:33-38). It came also from the gainsaying () of sinners (Heb 12:3; cf. 1Pe 2:21 f.). One of the greatest causes of grief is misunderstanding of motive and action, which He experienced in abundance. On one occasion His relatives spoke of Him as mad (, Mar 3:21); His enemies said He had a demon and was mad (Joh 10:20), and ascribed His works to Beelzebub (Luk 11:15). There was disappointment also (Luk 13:34, Joh 5:40). The knowledge of what was coming cast a shadow on His life (Luk 12:50, Joh 12:27), it is implied in the description of the last journey to Jerusalem (Mar 10:32); at the Last Supper He was troubled in spirit (, Joh 13:21); it is clearly expressed in the accounts of the AgonyMat 26:37 , the latter expressing utter loneliness, desertion, and desolateness (Edersheim); Mar 14:33 ; Luk 22:44 , and the Bloody Sweat; His soul was (Mat 26:38); the strong word was parted is used in Luk 22:41 as if the separation itself caused grief; and the sorrow culminated in the heartbroken cry on the cross (Mat 27:46). Cf. Heb 5:7 .
9. Joy.It would be a great mistake, however, to regard His whole life as one of continuous overwhelming sorrow.* [Note: See Brooks, New Starts in Life, Sermon on Joy and Sorrow.] Our accounts deal almost entirely with the last three years, and surely there must have been much real happiness in the previous thirty years spent in honest work amid the beautiful surroundings of Nazareth, especially as He was conscious of no stain of guilt or failure in duty, and felt no remorse. Even in the Gospels we see His pure appreciation of nature and of childrens games. It is once recorded that He rejoiced in spirit (, Luk 10:21), and several times He used joy ( and ) of Himself (Joh 11:15; Joh 15:11; Joh 17:13, cf. Luk 15:5; Luk 15:10). He must have felt joy in communion with His Father (Mat 11:25, Joh 11:41), and in the consciousness of success (Luk 10:18, Joh 16:33). Complaisance appears in His praise of the centurion (Mat 8:10) and His words to Simon (Mat 16:17); cf. Mat 21:16, Luk 19:40, Joh 4:32. So Heb 12:2 (for the joy that was set before him he endured the cross). See Sociability (22).
10. Humility and Meekness.These were shown in the circumstances of His childhood (Luk 2:24; Luk 2:51); during His ministry He was homeless (Mat 8:20), and sometimes without money (Mat 17:27, cf. Luk 8:3). He describes Himself as meek and lowly of heart ( , Mat 11:29); cf. Joh 1:29, 2Co 10:1 ( ). Though he was rich, yet for your sakes he became poor (, 2Co 8:9); He emptied himself ( , Php 2:7, see whole passage). His life was one of unselfish ministry to others (Mat 20:28, Joh 13:4 f., Luk 22:27; Luk 22:51; cf. Luk 23:28 and the first three Words on the Cross). He pleased not himself (Rom 15:3), and He gave himself up for us (Eph 5:2).
11. Patience and Longsuffering are seen in Luk 9:55; Luk 23:34, Joh 18:11; Joh 18:23; He left us the example of His patience (1Pe 2:20-21, Heb 12:1-2); cf. 2Th 3:5 (Lightfoots Notes on Epp. of St. Paul, in loc.) and 1Ti 1:16.
12. Compassion.His compassion () is often noticed: it led Him to send out the Twelve (Mat 9:36), to heal the sick (Mat 14:14), to feed the 4000 (Mat 15:32), to give sight to the blind (Mat 20:34), to touch the leper (Mar 1:41), to teach (Mar 6:34), and to restore the widows son (Luk 7:13). Cf. also Luk 1:78, Mar 9:32, Php 1:8. In Authorized Version compassion stands also for (Mar 5:19) and (Heb 5:2). His mercy is appealed to () by the Canaanite woman (Mat 15:22), Bartimaeus (Mar 10:47), and the ten lepers (Luk 17:13). He is a High Priest who can be touched with the feeling () of our infirmities (Heb 4:15); cf. Mat 8:17.
13. Tender Thoughtfulness appears in Mat 17:7; Mat 28:10, Mar 6:31; Mar 6:48, Joh 6:10 ( Revised Version NT 1881, OT 1885 ) 18:8, 20:15. Cf. the story of Jairus daughter, Mar 5:36; Mar 5:40-41; Mar 5:43 (on Mar 7:25 f., see Comm.).
14. Pity.In the story of the man with the withered hand mingled pity and anger appear (, Mar 3:5). Twice He is recorded to have sighed (, Mar 7:34; , Mar 8:12). Twice He wept for others (, Luk 19:41; , Joh 11:35; cf. Heb 5:7, under Sorrow above). He was accustomed to give alms to the poor (Joh 12:5; Joh 13:29). Cf. Luk 13:34; Luk 22:61.
15. Love.He showed His affection for little children, taking them up in His arms (Mar 9:36; Mar 10:16, cf. Mat 21:16); beholding the rich young ruler, He loved him (, Mar 10:21); He called the disciples His friends (, Luk 12:4, Joh 15:14-15), whom He loved () unto the end (Joh 13:1, cf. Joh 13:34; Joh 15:9; Joh 15:12). Even in this select circle there was one of whom it was specially said Jesus loved him (, Joh 19:26; Joh 2:17; Joh 2:20; , Joh 20:2). He also loved () Lazarus (Joh 11:3; Joh 11:36), and, with a significant change of word (, Joh 11:5), Martha and Mary. There are many reff. in Epp. to His love for His people and the Church; cf. Eph 5:2; Eph 5:25, Rom 8:35, 2Co 5:14, it passeth knowledge (Eph 3:19), from it true love may be learned (1Jn 3:16 Revised Version NT 1881, OT 1885 ).
16. Courage and Firmness appear under various circumstances in Mat 8:26, Mar 4:38-40; Mar 10:32, Luk 4:30, Joh 11:7 f., Joh 18:4 f., Joh 19:11. His independence was well expressed by His questioners (Mat 22:16).
17. Fear in any unworthy sense () is not attributed to Him. In Heb 5:7 it is said that He was heard for His godly fear (). Westcott takes the word in its noblest sense, so Alford reverent submission (see note); but Grimm-Thayer prefers to render as fear, anxiety, dread; by using this more select word, the writer, skilled as he was in the Greek tongue, speaks more reverently of the Son of God than if he had used . Caution, however, is often noted; cf. His withdrawals before opposition (Mar 3:7; Mar 7:24, Joh 7:1; Joh 11:54), also Joh 6:15 and the directions about the place of the Last Supper (Luk 22:10).
18. Desire (, see art. Desire) is once used of Himself (Luk 22:15), and a longing for sympathy is apparent in His bringing of the three into the Garden and His returning to them between His prayers (Mat 26:37 f.): in magnis tentationibus juvat solitudo, sed tamen ut in propinquo sint amici (Bengel).
19. That he felt shame at hearing a foul story seems a fair inference from Joh 8:6 f. (see Ecce Homo, ch. ix. end). He Himself says, Whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed (, Luk 9:26); cf. Heb 12:2.
20. Anger and Indignation He often showed, though is attributed to Him in only one passage in the Gospels (Mar 3:5; cf. , Rev 6:16). He was moved with indignation at the action of the disciples (, Mar 10:14); possibly this should also be the translation of in Joh 11:33; Joh 11:38 ((Revised Version margin) ), on which see notes of Westcott and Godet. The same word is rendered strictly charge (threateningly to enjoin, Grimm-Thayer) in Mat 9:30, Mar 1:43. His rebukes () are noted (Mat 8:26, Mat 1:25, Luk 4:39). Cf. also Mar 5:40; Mar 11:21, Joh 2:15, Mat 21:12. Sometimes he used Irony and Sarcasm: Luk 5:31, Mar 7:9 ( ); Luk 13:32 (that fox); Luk 16:22 (and was buried [a sublime irony, Trench]). Hypocrisy excited His deepest abhorrence. Cf. the Woes on the Scribes and Pharisees, Mat 23:13 f. || ending ye serpents, ye offspring of vipers; also Mat 12:34
21. Attractiveness appears in the readiness of many whom He called to forsake all and follow Him. The common people heard him gladly (Mar 12:37, cf. Luk 19:48, Joh 12:19); publicans and outcasts were drawn to the friend of publicans and sinners (Mar 2:15, Luk 7:37; Luk 19:3); two members at least of the Sanhedrin became His disciples (Joh 19:38-39); and He foretold how by His Crucifixion and Resurrection this attractiveness would attain universal sway (Joh 12:32). See art. Attraction.
22. Sociability.In this respect Jesus presented a marked contrast to the Baptist, which was commented upon (Luk 7:33-34). He accepted invitations from Pharisees (Luk 7:36; Luk 11:37; Luk 14:1) and from Publicans (Mat 9:10, cf. Luk 19:5-10). In the home at Bethany He was a welcome guest (Luk 10:38). His first sign was wrought at a marriage feast (Joh 2:1), and much of His parabolic teaching was suggested by feasts and the incidents of ordinary life; cf. Mat 22:2; Mat 25:1; Mat 25:14, Luk 14:18; Luk 19:12.
23. His Catholicity is to be noted finally. Though a Jew on the human side, yet He rose entirely above all merely national limits. He can be equally claimed by both sexes, by all classes, by all men of all nations.* [Note: See Gore, Bampton Lect. 168 f.] Even in His earthly ministry, though necessarily confined to His own nation (Mat 15:24), His sympathy went beyond these bounds; cf. Mat 8:5 f., Mat 15:22 f., Luk 10:33 f., Luk 17:18, Joh 4:23; Joh 4:35; Joh 10:16; Joh 12:20 f., Joh 12:47. He looked forward to the time when they shall come from the east and west, and from the north and south (Luk 13:29); cf. Mar 13:10 and His last command, Mat 28:19. So each race of men as it is gathered into the Church finds in Him its true ideal.
We have thus presented to us a Person in whom Divine power, wisdom, and goodness are joined with the highest and holiest type of manhood. The portrait is such as no human being could have invented. We could not portray such an image without some features which would betray their origin, being introduced by our limited, erring, sinful minds. And least of all could Jews have done so; for this was not by any means the ideal of their minds (Luthardt, Fundamental Truths of Christianity, 295 f., and notes). See also artt. on Divinity and Humanity of Christ, and on Names and Titles.
Literature.Sandays Jesus Christ, Ottleys Incarnation, and other articles in Hasting’s Dictionary of the Bible ; Gore, Bampton Lectures and Dissertations; Liddon, Bampton Lectures; Stalker, Imago Christi; Seeley, Ecce Homo; Dale, Christian Doctrine and The Atonement; Dalman, The Words of Jesus; Robinson (J. A.), The Study of the Gospels; Robinson (C. H.), Studies in the Character of Christ; DArcy, Ruling Ideas of Our Lord; Beet, Through Christ to God; Edersheim, Life and Times of Jesus the Messiah; Commentaries of Westcott, etc.
W. H. Dundas.