Difference between revisions of "Jesus Christ"

<p> the son of God, the Messiah, and Saviour of the world, the first and principal object of the prophecies, prefigured and promised in the Old Testament, expected and desired by the patriarchs; the hope of the Gentiles; the glory, salvation, and consolation of Christians. The name Jesus, or, as the Hebrews pronounce it, יהושוע , <em> [[Jehoshua]] </em> or <em> Joshua, </em> ‘Ιησους , signifies, <em> he who shall save. </em> No one ever bore this name with so much justice, nor so perfectly fulfilled the signification of it, as Jesus Christ, who saves even from sin and hell, and hath merited heaven for us by the price of his blood. It is not necessary here to narrate the history of our Saviour's life, which can no where be read with advantage except in the writings of the four evangelists; but there are several general views which require to be noticed under this article. </p> <p> <strong> 1. </strong> Jesus of Nazareth was the Christ or Messiah promised under the Old Testament. That he professed himself to be that Messiah to whom all the prophets gave witness, and who was, in fact, at the time of his appearing, expected by the Jews; and that he was received under that character by his disciples, and by all Christians ever since, is certain. And if the Old Testament Scriptures afford sufficiently definite marks by which the long announced Christ should be infallibly known at his advent, and these presignations are found realized in our Lord, then is the truth of his pretensions established. From the books of the Old Testament we learn that the Messiah was to authenticate his claim by <em> miracles; </em> and in those <em> predictions </em> respecting him, so many circumstances are recorded, that they could meet only in one person; and so, if they are accomplished in him, they leave no room for doubt, as far as the evidence of prophecy is deemed conclusive. As to MIRACLES, we refer to that article; here only observing, that if the miraculous works wrought by Christ were really done, they prove his mission, because, from their nature, and having been wrought to confirm his claim to be the Messiah, they necessarily imply a <em> divine attestation. </em> With respect to PROPHECY, the principles under which its evidence must be regarded as conclusive will be given under that head; and here therefore it will only be necessary to show the completion of the prophecies of the sacred books of the Jews relative to the Messiah in one person, and that person the founder of the Christian religion. </p> <p> The time of the Messiah's appearance in the world, as predicted in the Old Testament, is defined, says Keith, by a number of concurring circumstances, which fix it to the very date of the advent of Christ. The last blessing of [[Jacob]] to his sons, when he commanded them to gather themselves together that he might tell them what should befall them in the last days, contains this prediction concerning Judah: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until [[Shiloh]] come; and unto him shall the gathering of the people be," Genesis 49:10 , The date fixed by this prophecy for the coming of Shiloh, or the Saviour, was not to exceed the time during which the descendants of Judah were to continue a united people, while a king should reign among them, while they should be governed by their own laws, and while their judges should be from among their brethren. The prophecy of Malachi adds another standard for measuring the time: "Behold, I send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall come suddenly to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts," Malachi 3:1 . No words can be more expressive of the coming of the promised Messiah; and they as clearly imply his appearance in the second temple before it should be destroyed. In regard to the advent of the Messiah before the destruction of the second temple, the words of Haggai are remarkably explicit: "The desire of all nations shall come, and I will fill this house with glory, saith the Lord of Hosts. The glory of this latter house shall be greater than that of the former, and in this place will I give peace," </p> <p> Haggai 2:7 . The Saviour was thus to appear, according to the prophecies of the Old Testament, during the time of the continuance of the kingdom of Judah, previous to the demolition of the temple, and immediately subsequent to the next prophet. But the time is rendered yet more definite. In the prophecies of Daniel, the kingdom of the Messiah is not only foretold as commencing in the time of the fourth monarchy, or Roman empire, but the express number of years that were to precede his coming are plainly intimated: "Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy. Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto Messiah the Prince, shall be seven weeks and threescore and two weeks," </p> <p> Daniel 9:24-25 . Computation by weeks of years was common among the Jews, and every seventh was the sabbatical year; seventy weeks, thus amounted to four hundred and ninety years. In these words the prophet marks the very time, and uses the very name of Messiah, the Prince; so entirety is all ambiguity done away. The plainest inference may be drawn from these prophecies. All of them, while, in every respect, they presuppose the most perfect knowledge of futurity; while they were unquestionably delivered and publicly known for ages previous to the time to which they referred; and while they refer to different contingent and unconnected events, utterly undeterminable and inconceivable by all human sagacity; accord in perfect unison to a single precise period where all their different lines terminate at once,—the very fulness of time when Jesus appeared. A king then reigned over the Jews in their own land; they were governed by their own laws; and the council of their nation exercised its authority and power. Before that period, the other tribes were extinct or dispersed among the nations. Judah alone remained, and the last sceptre in Israel had not then departed from it. Every stone of the temple was then unmoved; it was the admiration of the Romans, and might have stood for ages. But in a short space, all these concurring testimonies to the time of the advent of the Messiah passed away. During the very year, the twelfth of his age, in which Christ first publicly appeared in the temple, Archelaus the king was dethroned and banished; [[Coponius]] was appointed procurator; and the kingdom of Judea, the last remnant of the greatness of Israel, was debased into a part of the province of Syria. The sceptre was smitten from the tribe of Judah; the crown fell from their heads; their glory departed; and, soon after the death of Christ, of their temple one stone was not left upon another; their commonwealth itself became as complete a ruin, and was broken in pieces; and they have ever since been scattered throughout the world, a name but not a nation. After the lapse of nearly four hundred years posterior to the time of Malachi, another prophet appeared who was the herald of the Messiah. And the testimony of Josephus confirms the account given in Scripture of John the Baptist. Every mark that denoted the time of the coming of the Messiah was erased soon after the crucifixion of Christ, and could never afterward be renewed. And with respect to the prophecies of Daniel, it is remarkable, at this remote period, how little discrepancy of opinion has existed among the most learned men, as to the space from the time of the passing out of the edict to rebuild Jerusalem, after the [[Babylonish]] captivity, to the commencement of the Christian era, and the subsequent events foretold in the prophecy. </p> <p> The predictions contained in the Old Testament respecting both the family out of which the Messiah was to arise, and the place of his birth, are almost as circumstantial, and are equally applicable to Christ, as those which refer to the time of his appearance. He was to be an Israelite, of the tribe of Judah, of the family of David, and of the town of Bethlehem. That all these predictions were fulfilled in Jesus Christ; that he was of that country, tribe, and family, of the house and lineage of David, and born in Bethlehem, we have the fullest evidence in the testimony of all the evangelists; in two distinct accounts of the genealogies, by natural and legal succession, which, according to the custom of the Jews, were carefully preserved; in the acquiescence of the enemies of Christ in the truth of the fact, against which there is not a single surmise in history; and in the appeal made by some of the earliest Christian writers to the unquestionable testimony of the records of the census, taken at the very time of our Saviour's birth by order of Caesar. Here, indeed, it is impossible not to be struck with the exact fulfilment of prophecies which are apparently contradictory and irreconcilable, and with the manner in which they were providentially accomplished. The spot of Christ's nativity was distant from the place of the abode of his parents, and the region in which he began his ministry was remote from the place of his birth; and another prophecy respecting him was in this manner verified: "In the land of [[Zebulun]] and Naphtali, by the way of the sea beyond Jordan, in Galilee of the nations, the people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined," Isaiah 9:1-2; Matthew 4:16 . Thus, the time at which the predicted Messiah was to appear; the nation, the tribe, and the family from which he was to be descended; and the place of his birth,—no populous city, but of itself an inconsiderable place,—were all clearly foretold; and as clearly refer to Jesus Christ; and all meet their completion in him. </p> <p> But the facts of his life, and the features of his character, are also drawn with a precision that cannot be misunderstood. The obscurity, the meanness, and the poverty of his external condition are thus represented: "He shall grow up before the Lord like a tender plant, and as a root out of a dry ground: he hath no form or comeliness; and when we shall see him, there is no beauty that we should desire him. Thus saith the Lord to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship," Isaiah 53:2; Isaiah 49:7 . That such was the condition in which Christ appeared, the whole history of his life abundantly testifies. And the Jews, looking in the pride of their hearts for an earthly king, disregarded these prophecies concerning him, were deceived by their traditions, and found only a stone of stumbling, where, if they had searched their Scriptures aright, they would have discovered an evidence of the Messiah. "Is not this the carpenter's son? Is not this the son of Mary? said they; and they were offended at him." His riding in humble triumph into Jerusalem; his being betrayed for thirty pieces of silver, and scourged, and buffered, and spit upon; the piercing of his hands and of his feet; the last offered draught of vinegar and gall; the parting of his raiment, and casting lots upon his vesture; the manner of his death and of his burial, and his rising again without seeing corruption, were all expressly predicted, and all these predictions were literally fulfilled, Zechariah 9:9; Zechariah 11:12; Isaiah 50:6; Psalms 22:16; Psalms 69:21; Psalms 22:18; Isaiah 53:9; Psalms 16:10 . If all these prophecies admit of any application to the events of the life of any individual, it can only be to that of the Author of Christianity. And what other religion can produce a single fact which was actually foretold of its founder? </p> <p> The death of Christ was as unparalleled as his life; and the prophecies are as minutely descriptive of his sufferings as of his virtues. Not only did the paschal lamb, which was to be killed every year in all the families of Israel, which was to be taken out of the flock, to be without blemish, to be eaten with bitter herbs, to have its blood sprinkled, and to be kept whole that not a bone of it should be broken; not only did the offering up of Isaac, and the lifting up of the brazen serpent in the wilderness, by looking upon which the people were healed, and many ritual observances of the Jews, prefigure the manner of Christ's death, and the sacrifice which was to be made for sin; but many express declarations abound in the prophecies, that Christ was indeed to suffer. But Isaiah, who describes, with eloquence worthy of a prophet, the glories of the kingdom that was to come, characterizes, with the accuracy of a historian, the humiliation, the trials, and the agonies which were to precede the triumphs of the [[Redeemer]] of a world; and the history of Christ forms, to the very letter, the commentary and the completion of his every prediction. In a single passage, Isaiah 52:13 , &c; 53, the connection of which is uninterrupted, its antiquity indisputable, and its application obvious, the sufferings of the servant of God (who under that same denomination, is previously described as he who was to be the light of the Gentiles, the salvation of God to the ends of the earth, and the elect of God in whom his soul delighted, Isaiah 42:10; Isaiah 49:6 ) are so minutely foretold, that no illustration is requisite to show that they testify of Jesus. The whole of this prophecy thus refers to the Messiah. It describes both his debasement and his dignity; his rejection by the Jews; his humility, his affliction, and his agony; his magnanimity and his charity; how his words were disbelieved; how his state was lowly; how his sorrow was severe; how he opened not his mouth but to make intercession for the transgressors. In diametrical opposition to every dispensation of Providence which is registered in the records of the Jews, it represents spotless innocence suffering by the appointment of Heaven; death as the issue of perfect obedience; God's righteous servant as forsaken of him; and one who was perfectly immaculate bearing the chastisement of many guilty; sprinkling many nations from their iniquity, by virtue of his sacrifice; justifying many by his knowledge; and dividing a portion with the great and the spoil with the strong, because he hath poured out his soul in death. This prophecy, therefore, simply as a prediction prior to the event, renders the very unbelief of the Jews an evidence against them, converts the scandal of the cross into an argument in favour of Christianity, and presents us with an epitome of the truth, a miniature of the Gospel in some of its most striking features. The simple exposition of it sufficed at once for the conversion of the eunuch of Ethiopia. To these prophecies may, in fact, be added all those which relate to his spiritual kingdom, or the circumstances of the promulgation, the opposition, and the triumphs of his religion; the accomplishment of which equally proves the divine mission of its Author, and points him out as that great personage with whom they stand inseparably connected. </p> <p> <strong> 2. </strong> But if Jesus of Nazareth was the Messiah, in that character his [[Deity]] also is necessarily involved, because the Messiah is surrounded with attributes of divinity in the Old Testament; and our Lord himself as certainly lays claim to those attributes as to the office of "the Christ." Without referring here to the Scriptural doctrine of a Trinity of divine [[Persons]] in the unity of the Godhead, (see <em> Trinity, </em> ) it is sufficient now to show that both in the Old and New Testament Scriptures, the Messiah is contemplated as a divine Person. In the very first promise of redemption, his superiority to that great and malignant spirit who destroyed the innocence of man, and blighted the fair creation of God, is unquestionably implied; while the Angel of the Divine Presence, the Angel of the Covenant, who appears so prominent in the patriarchal times, and the early periods of Jewish history, and was understood by the early Jews as the future Messiah, is seen at once as a being distinct from Jehovah and yet Jehovah himself; bearing that incommunicable name; and performing acts, and possessing qualities of unquestionable divinity. As the "Redeemer" of Job, he is the object of his trust and hope, and is said to be then a "living Redeemer;" to see whom at the last was to "see God." As "Shiloh," in the prophecy of Jacob, he is represented as having an indefinitely extensive reign over "the people" gathered to him; and in all subsequent predictions respecting this reign of Christ, it is represented so vast, so perfect, so influential upon the very thoughts, purposes, and affections of men, that no mere creature can be reasonably supposed capable of exercising it. Of the second Psalm, so manifestly appropriated to the Messiah, it has been justly said, that the high titles and honours ascribed in this Psalm to the extraordinary person who is the chief subject of it, far transcend any thing that is ascribed in Scripture to any mere creature. But if the Psalm be inquired into more narrowly, and compared with parallel prophecies; if it be duly considered, that not only is the extraordinary person here spoken of called "the Son of God," but that title is so ascribed to him as to imply, that it belongs to him in a manner that is absolutely singular, and peculiar to himself, seeing he is said to be begotten of God, Isaiah 49:7 , and is called, by way of eminence, "the Son," Isaiah 49:12; that the danger of provoking him to anger is spoken of in so very different a manner from what the Scripture uses in speaking of the anger of any mere creature, "Kiss the Son, lest he be angry, and ye perish from the way when his wrath is kindled but a little;" that when the kings and judges of the earth are commanded to serve God with fear, they are at the same time commanded to kiss the Son, which in those times and places was frequently an expression of adoration; and, particularly, that, whereas other Scriptures contain awful and just threatenings against those who trust in any mere man, the [[Psalmist]] nevertheless expressly calls them blessed who trust in the Son here spoken of;—all these things taken together make up a character of unequivocal divinity: and, on the other hand, when it is said, that God would set this his Son as his King on his holy hill of Zion, Isaiah 49:6 , this, and various other expressions in this Psalm, contain characters of that subordination which is appropriate to that divine Person who was to be incarnate, and engage in a work assigned to him by the Father. The former part of the forty-fifth Psalm is by the inspired authority of St. Paul applied to the Christ, who is addressed in these lofty words, "Thy throne, [[O]] God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom." In the same manner Psalms 102:25-28 , is applied to Christ by the same authority, and there he is represented as the creator of all things, changing his creations as a vesture, and yet himself continuing the same unchanged being amidst all the mutations of the universe. In Psalm cx, David says, "Jehovah said unto my Lord, ( <em> Adonai, </em> ) [[Sit]] thou upon my right hand until I make thine enemies thy footstool." And in Isaiah vi, the same [[Adonai]] is seen by the prophet "seated upon a throne, high and lifted up," receiving the adoration of seraphs, and bearing the title, "Jehovah, Lord of Hosts," of which passage St. John makes a direct application to Christ. Isaiah predicts his birth of a virgin, under the title of "Immanuel, God with us." The same prophet gives to this wonderful child the style of "the [[Mighty]] God," "the [[Everlasting]] Father," and the "Prince of Peace;" so that, as Dr. Pye Smith justly observes, "if there be any dependence on words, the Messiah is here drawn in the opposite characters of humanity and Deity,—the nativity and frailty of a mortal child, and the incommunicable attributes of the omnipresent and eternal God." Twice is he called by Jeremiah, "Jehovah our righteousness." Daniel terms him the "Ancient of Days," or "The Immortal;" and Micah declares, in a passage which the council of the Jews, assembled by Herod, applied to the Messiah, that he who was to be born in Bethlehem was "even he whose comings forth are from eternity, from the days of the everlasting period." Thus the prophetic testimony describes him, as entitled to the appellation of "Wonderful," since he should be, in a sense peculiar to himself, the Son of God, Psalms 2:7; Isaiah 9:6; as existing and acting during the patriarchal and the Jewish ages, and even from eternity, Psalms 40:7-9; Micah 5:2; as the guardian and protector of his people, Isaiah 40:9-11; as the proper object of the various affections of piety, of devotional confidence for obtaining the most important blessings, and of religious homage from angels and men, Psalms 2:12; Psalms 97:7; and, finally, declares him to be the eternal and immutable Being, the Creator, God, the Mighty God, Adonai, Elohim, Jehovah. </p> <p> In perfect accordance with these views, does our Saviour speak of himself. He asserts his preexistence, as having "come down from heaven;" and as existing "before Abraham;" and as being "in heaven" while yet before the eyes of his disciples on earth. In the same peculiar manner does he apply the term "Son of God" to himself, and that with so manifest an intention to assume it in the sense of divinity, that the Jews attempted on that account to stone him as a blasphemer. The whole force of the argument by which he silenced the Pharisees when he asked how the Messiah, who was to be the Son of David, could be David's Lord, in reference to the passage in the Psalms before quoted, arose out of the doctrine of the Messiah's divinity; and when he claims that all men should honour him as they honour the Father, and asserts that as the Father hath life in himself, so he has given to the Son to have life in himself, that he "quickeneth whom he will," that "where two or three meet in his name he is in the midst of them," and would be with his disciples "to the end of the world;" who does not see that the Jews concluded right, when they said that he made himself "equal with God,"—an impression which he took no pains to remove, although his own moral character bound him to do so, had he not intended to confirm that conclusion. So numerous are the passages in which divine titles, acts, and qualities, are ascribed to Christ in the apostolical epistles, and so unbroken is the stream of testimony from the apostolic age, that the Deity of their Saviour was the undoubted and universal faith of his inspired followers, and of those who immediately succeeded them, that it is not necessary to quote proofs. The whole argument is this: If the Old Testament Scriptures represent the Messiah as a divine Person; the proofs which demonstrate Jesus to be the Messiah, demonstrate him also by farther and necessary consequence to be divine. Yet, though there is a union of natures in Christ, there is no mixture or confusion of their properties: his humanity is not changed into his Deity, nor his Deity absorbed by his humanity; but the two natures are distinct in one Person. How this union exists, is above our comprehension; and, indeed, if we cannot explain how our bodies and souls are united, it is not to be supposed that we can comprehend the mystery of "God manifest in the flesh." So truly does Christ bear the name given to him in prophecy,— "Wonderful." </p> <p> <strong> 3. </strong> The doctrine of the Deity of Christ derives farther confirmation from the consideration, that in no sound sense can the Scriptures of the Old and New Testaments be interpreted so as to make their very different and often apparently contradictory statements respecting him harmonize. How, for instance, is it that he is arrayed in the attributes of divinity, and yet is capable of being raised to a kingdom and glory?—that he is addressed, "Thy throne, [[O]] God, is for ever and ever," and yet that it should follow "God, even thy God, hath anointed thee with the oil of gladness above thy fellows?"—that he should be God, and yet, by a human birth, "God with us?"—that he should say, "I and my Father are one," and, "My Father is greater than I?"—that he is supreme, and yet a servant?—that he is equal and yet subordinate?—that he, a man, should require and receive worship and trust?—that he should be greater than angels, and yet "made lower than the angels?"—that he should be "made flesh," and yet be the [[Creator]] of all things?—that he should raise himself from the dead, and yet be raised by the power of the Father? These and many other declarations respecting him, all accord with the orthodox view of his person; and are intelligible so far as they state the facts respecting him; but are wholly beyond the power of interpretation into any rational meaning on any theory which denies to him a real humanity on the one hand, or a real and personal divinity on the other. So powerfully, in fact, has this been felt, that, in order to evade the force of the testimony of Scripture, the most licentious criticisms have been resorted to by the deniers of his divinity; such as would not certainly have been tolerated by scholars in the case of an attempt to interpret any other ancient writing. </p> <p> <strong> 4. </strong> Being, therefore, not only "a teacher sent from God," but the divine Son of God himself, it might be truly said by his wondering hearers, "Never man spake like this man." On our Lord's character as a teacher, therefore, many striking and just remarks have been made by different writers, not excepting some infidels themselves, who, in this respect, have been carried into admiration by the overwhelming force of evidence. This article, however, shall not be indebted to a desecrated source for an estimate of the character of his teaching, and shall rather be concluded with the following admirable remarks of a Christian prelate:— </p> <p> "When our Lord is considered as a teacher, we find him delivering the justest and most sublime truths with respect to the divine nature, the duties of mankind, and a future state of existence; agreeable in every particular to reason, and to the wisest maxims of the wisest philosophers; without any mixture of that alloy which so often debased their most perfect production; and excellently adapted to mankind in general, by suggesting circumstances and particular images on the most awful and interesting subjects. We find him filling, and, as it were, overpowering our minds with the grandest ideas of his own nature; representing himself as appointed by his Father to be our Instructer, our Redeemer, our Judge, and our King; and showing that he lived and died for the most benevolent and important purposes conceivable. He does not labour to support the greatest and most magnificent of all characters; but it is perfectly easy and natural to him. He makes no display of the high and heavenly truths which he utters; but speaks of them with a graceful and wonderful simplicity and majesty. </p> <p> [[Supernatural]] truths are as familiar to his mind, as the common affairs of life are to other men. He revives the moral law, carries it to perfection, and enforces it by peculiar and animating motives: but he enjoins nothing new beside praying in his name, mutual love among his disciples, as such, and the observance of two simple and significant positive laws which serve to promote the practice of the moral law. All his precepts, when rightly explained, are reasonable in themselves and useful in their tendency: and their compass is very great, considering that he was an occasional teacher, and not a systematical one. If from the matter of his instructions we pass on to the manner in which they were delivered, we find our Lord usually speaking as an authoritative teacher; though occasionally limiting his precepts, and sometimes assigning the reasons of them. He presupposes the original law of God, and addresses men as rational creatures. From the grandeur of his mind, and the magnitude of his subjects, he is often sublime; and the beauties interspersed throughout his discourses are equally natural and striking. He is remarkable for an easy and graceful manner of introducing the best lessons from incidental objects and occasions. The human heart is naked and open to him; and he addresses the thoughts of men, as others do the emotions of their countenance or their bodily actions. [[Difficult]] situations, and sudden questions of the most artful and ensnaring kind, serve only to display his superior wisdom, and to confound and astonish all his adversaries. Instead of showing his boundless knowledge on every occasion, he checks and restrains it, and prefers utility to the glare of ostentation. He teaches directly and obliquely, plainly and covertly, as wisdom points out occasions. He knows the inmost character, every prejudice and every feeling of his hearers; and, accordingly, uses parables to conceal or to enforce his lessons; and he powerfully impresses them by the significant language of actions. He gives proofs of his mission from above, by his knowledge of the heart, by a chain of prophecies, and by a variety of mighty works. </p> <p> "He sets an example of the most perfect piety to God, and of the most extensive benevolence and the most tender compassion to men. He does not merely exhibit a life of strict justice, but of overflowing benignity. His temperance has not the dark shades of austerity; his meekness does not degenerate into apathy. His humility is signal, amidst a splendour of qualities more than human. His fortitude is eminent and exemplary, in enduring the most formidable external evils and the sharpest actual sufferings: his patience is invincible; his resignation entire and absolute. [[Truth]] and sincerity shine throughout his whole conduct. Though of heavenly descent, he shows obedience and affection to his earthly parents. He approves, loves, and attaches himself to amiable qualities in the human race. He respects authority, religious and civil; and he evidences his regard for his country by promoting its most essential good in a painful ministry dedicated to its service, by deploring its calamities, and by laying down his life for its benefit. Every one of his eminent virtues is regulated by consummate prudence; and he both wins the love of his friends, and extorts the approbation and wonder of his enemies. Never was a character at the same time so commanding and natural, so resplendent and pleasing, so amiable and venerable. There is a peculiar contrast in it between an awful greatness, dignity, and majesty, and the most conciliating loveliness, tenderness, and softness. He now converses with prophets, lawgivers, and angels; and the next instant he meekly endures the dulness of his disciples and the blasphemies and rage of the multitude. He now calls himself greater than Solomon, one who can command legions of angels, the [[Giver]] of life to whomsoever he pleaseth, the Son of God who shall sit on his glorious throne to judge the world. At other times we find him embracing young children, not lifting up his voice in the streets, not breaking the bruised reed, nor quenching the smoking flax; calling his disciples, not servants, but friends and brethren, and comforting them with an exuberant and parental affection. Let us pause an instant, and fill our minds with the idea of one who knew all things heavenly and earthly, searched and laid open the inmost recesses of the heart, rectified every prejudice, and removed every mistake, of a moral and religious kind, by a word exercised a sovereignty over all nature, penetrated the hidden events of futurity, gave promises of admission into a happy immortality, had the keys of life and death, claimed a union with the Father; and yet was pious, mild, gentle, humble, affable, social, benevolent, friendly, affectionate. Such a character is fairer than the morning star. Each separate virtue is made stronger by opposition and contrast; and the union of so many virtues forms a brightness which fitly represents the glory of that God ‘who inhabiteth light inaccessible.' Such a character must have been a real one. There is something so extraordinary, so perfect, and so godlike in it, that it could not have been thus supported throughout by the utmost stretch of human art, much less by men confessedly unlearned and obscure." We may add, that such a character must also have been <em> divine. </em> His virtues are human in their class and kind, so that he was our "example;" but they were sustained and heightened by that divinity which was impersonated in him, and from which they derived their intense and full perfection. </p> <p> <strong> 5. </strong> A great deal has been written concerning the form, beauty, and stature of Jesus Christ. Some have asserted, that he was in person the noblest of all the sons of men. Others have maintained, that there was no beauty nor any graces in his outward appearance. The fathers have not expressed themselves on this matter in a uniform manner. St. Jerom believes that the lustre and majesty which shone about our Saviour's face were capable of winning all hearts: it was this that drew the generality of his [[Apostles]] with so much ease to him; it was this majesty which struck those down who came to seize him in the olive garden. St. [[Bernard]] and St. Chrysostom contend in like manner for the beauty of Jesus Christ's person; but the most ancient fathers have acknowledged, that he was not at all handsome. <em> Homo indecorus et passibilis, </em> says Irenaeus. Celsus objected to the Christians, that Jesus Christ, as a man, was little, and ill made, which [[Origen]] acknowledged in his answer to have been written of him. [[Clemens]] Alexandrinus owns, in several places, that the person of Jesus Christ was not beautiful, as does also [[Cyril]] of Alexandria. Tertullian says plainly, <em> vultu et aspectu inglorius; </em> that his outward form had nothing that could attract consideration and respect. St. [[Austin]] confesses, that Jesus Christ, as a man, was without beauty and the advantage of person; and the generality of the ancients, as Eusebius, Basil, Theodoret, Ambrose, Isidore, &c, explain the passage in the Psalm, "Thou art fairer than the children of men," as relating to the beauty of Jesus Christ according to his divinity. This difference in opinion shows that no certain tradition was handed down on this subject. The truth probably is, that all which was majestic and attractive in the person of our Lord, was in the <em> expression </em> of the countenance, the full influence of which was displayed chiefly in his confidential intercourse with his disciples; while his general appearance presented no striking peculiarity to the common observer. </p>

<p> The Lord and Saviour of mankind. He is called Christ (anointed, ) because he is anointed, furnished, and sent by God to execute his mediatorial office; and Jesus (Saviour, ) because he came to save his people from their sins. For an account of his nativity, offices, death, resurrection, &c. the reader is referred to those articles in this work. We shall here more particularly consider his divinity, humanity, and character. The divinity of Jesus Christ seems evident, if we consider, </p> <p> 1. The language of the New Testament, and compare it with the state of the [[Pagan]] world at the time of its publication. If Jesus Christ were not God, the writers of the New Testament discovered great injudiciousness in the choice of their words, and adopted a very incautions and dangerous style. The whole world, except the small kingdom of Judea, worshipped idols at the time of Jesus Christ's appearance. Jesus Christ; the evangelists, who wrote his history; and the apostles, who wrote epistles to various classes of men, proposed to destroy idolatry, and to establish the worship of one only living and true God. To effect this purpose, it was absolutely necessary for these founders of [[Christianity]] to avoid confusion and obscurity of language, and to express their ideas in a cool and cautious style. </p> <p> The least expression that would tend to deify a creature, or countenance idolatry, would have been a source of the greatest error. Hence Paul and [[Barnabas]] rent their clothes at the very idea of the multitude's confounding the creature with the Creator, Acts 14:1-28 : The writers of the New Testament knew that in speaking of Jesus Christ, extraordinary caution was necessary; yet, when we take up the New Testament, we find such expressions as these: "The word was God, John 1:1 . God was manifest in the flesh, 1 Timothy 3:16 . God with us, Matthew 1:23 . The Jews crucified the Lord of glory, 1 Corinthians 2:8 . Jesus Christ is Lord of all, Acts 10:36 . Christ is over all; God blessed for ever, Rom.ix. 5." These are a few of many propositions, which the New Testament writers lay down relative to Jesus Christ. If the writers intended to affirm the divinity of Jesus Christ, these are words of truth and soberness; if not, the language is incautious and unwarrantable; and to address it to men prone to idolatry, for the purpose of destroying idolatry, is a strong presumption against their inspiration. It is remarkable, also, that the richest words in the Greek language are made use of to describe Jesus Christ. This language, which is very copious, would have afforded lower terms to express an inferior nature; but it could have afforded none higher to express the nature of the [[Supreme]] God. </p> <p> It is worthy of observation, too, that these writers addressed their writings not to philosophers and scholars, but to the common people, and consequently used words in their plain popular signification. The common people, it seems, understood the words in our sense of them; for in the Dioclesian persecution, when the Roman soldiers burnt a Phrygian city inhabited by Christians; men, women, and children submitted to their fate, calling upon Christ, THE GOD OVER ALL. </p> <p> 2. Compare the style of the New Testament with the state of the Jews at the time of its publication. In the time of Jesus Christ, the Jews were zealous defenders of the unity of God, and of that idea of his perfections which the Scriptures excited. Jesus Christ and his apostles professed the highest regard for the Jewish Scriptures; yet the writers of the New Testament described Jesus Christ by the very names and titles by which the writers of the Old Testament had described the Supreme God. Compare Exodus 3:14 . with John 8:58 . Is. 44: 6. with Revelation 1:11; Revelation 1:17 . Deuteronomy 10:17 . with Revelation 17:14 . Psalms 24:10 . with 1 Corinthians 2:8 . Hosea 1:7 . with Luke 2:1-52 . Daniel 5:23 . with 1 Corinthians 15:47 . 1 Chronicles 29:11 . with Colossians 2:10 . If they who described Jesus Christ to the Jews by these sacred names and titles intended to convey an idea of his deity, the description is just and the application safe; but if they intended to describe a mere man, they were surely of all men the most preposterous. They chose a method of recommending Jesus to the Jews the most likely to alarm and enrage them. Whatever they meant, the Jews understood them in our sense, and took Jesus for a blasphemer, John 10:33 . </p> <p> 3. Compare the perfections which are ascribed to Jesus Christ in the Scriptures, with those which are ascribed to God. Jesus Christ declares, "All things that the Father hath are mine, " John 16:15 . a very dangerous proposition, if he were not God. The writers of revelation ascribe to him the same perfections which they ascribe to God. Compare Jeremiah 10:10 . with Isaiah 9:6 . Exodus 15:13 . with Hebrews 1:8 . Jeremiah 32:19 . with Is. 9: 6. Psalms 102:24; Psalms 102:27 . with Hebrews 13:8 . Jeremiah 23:24 . with Ephesians 1:20; Ephesians 1:23 . 1 Samuel 2:5 . with John 14:30 . If Jesus Christ be God, the ascription of the perfections of God to him is proper; if he be not, the apostles are chargeable with weakness or wickedness, and either would destroy their claim of inspiration. </p> <p> 4. [[Consider]] the works that are ascribed to Jesus Christ, and compare them with the claims of Jehovah. Is creation a work of God? "By Jesus Christ were all things created, " Colossians 1:1-29 . Is preservation a work of God? "Jesus Christ upholds all things by the word of his power, " Hebrews 1:3 . Is the mission of the prophets a work of God? Jesus Christ is the Lord God of the holy prophets; and it was the Spirit of Christ which testified to them beforehand the sufferings of Christ, and the glory that should follow, Nehemiah 9:30 . Revelation 22:6; Revelation 22:16 . 1 Peter 1:11 . Is the salvation of sinners a work of God? Christ is the Saviour of all that believe, John 4:42 . Hebrews 5:9 . Is the forgiveness of sin a work of God? The Son of Man hath power to forgive sins, Matthew 9:6 . The same might be said of the illumination of the mind; the sanctification of the heart; the resurrection of the dead: the judging of the world; the glorification of the righteous; the eternal punishment of the wicked; all which works, in one part of Scripture, are ascribed to God; and all which, in another part of Scripture, are ascribed to Jesus Christ. Now, if Jesus Christ be not God, into what contradictions these writers must fall! They contradict one another: they contradict themselves. Either Jesus Christ is God, or their conduct is unaccountable. </p> <p> 5. Consider that divine worship which Scriptures claim for Jesus Christ. It is a command of God, "Thou shalt worship the Lord thy God, and him only shalt thou serve, " Matthew 4:20 . yet the Scriptures command "all the angels of God to worship Christ, " Hebrews 1:6 . [[Twenty]] times, in the New Testament, grace, mercy, and peace, are implored of Christ, together with the Father. Baptism is an act of worship performed in his name, Matthew 28:19 . [[Swearing]] is an act of worship; a solemn appeal in important cases to the omniscient God; and this appeal is made to Christ, Romans 9:1 . The committing to the soul to God at death is a sacred act of worship: in the performance of this act, [[Stephen]] died, saying, Lord Jesus, receive my spirit, Acts 7:59 . The whole host of heaven worship him that sitteth upon the throne, and the Lamb, for ever and ever, Revelation 5:14; Revelation 15:1-8 : </p> <p> 6. [[Observe]] the application of Old Testament passages which belong to Jehovah, to Jesus in the New Testament, and try whether you can acquit the writers of the New Testament of misrepresentation, on supposition that Jesus is not God. St. Paul says, "We shall all stand before the judgment-seat of Christ." That we shall all be judged, we allow; but how do you prove that Christ shall be our Judge? Because, adds the apostle, it is written, "As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God, " Romans 14:10-11 , with Is. 45: 20, &c. What sort of reasoning is this? How does this apply to Christ, if Christ be not God? And how dare a man quote one of the most guarded passages in the Old Testament for such a purpose? John the Baptist is he who was spoken of by the prophet Esaias, saying, [[Prepare]] ye the way, Matthew 3:1; Matthew 3:3 . Isaiah saith, Prepare ye the way of THE LORD; make straight a highway for OUR GOD, Is. 40: 3, &c. But what has John the Baptist to do with all this description if Jesus Christ be only a messenger of Jehovah, and not Jehovah himself? for Isaiah saith, Prepare ye the way of Jehovah. Compare also Zechariah 12:10 . with John 19:1-42 . Is. 6: with John 12:39 . Is. 8: 13, 14. with 1 Peter 2:8 . [[Allow]] Jesus Christ to be God, and all these applications are proper. If we deny it, the New Testament, we must own is one of the most unaccountable compositions in the world, calculated to make easy things hard to be understood. </p> <p> 7. [[Examine]] whether events have justified that notion of Christianity which the prophets gave their countrymen of it, if Jesus Christ be not God. The calling of the Gentiles from the worship of idols to the worship of the one living and true God, is one event, which, the prophets said, the coming of the Messiah should bring to pass. If Jesus Christ be God, the event answers the prophecy; if not, the event is not come to pass, for Christians in general worship Jesus, which is idolatry, if he be not God, Isaiah 2:1-22 : Zephaniah 2:11 . Zechariah 14:9 . the primitive Christians certainly worshipped Him as God. Pliny, who was appointed governor of the province of [[Bithynia]] by the emperor Trajan, in the year 103, examined and punished several Christians for their non-conformity to the established religion of the empire. In a letter to the emperor, giving an account of his conduct, he declares, "they affirmed the whole of their guilt, or their error, was that they met on a certain slated day, before it was light, and addressed themselves in a form of prayer to Christ as to some God." </p> <p> Thus Pliny meant to inform the emperor that Christians worshipped Christ. Justin Martyr, who lived about 150 years after Christ, asserts, that the Christians worshipped the Father, the Son, and the Spirit. Besides his testimony, there are numberless passages in the fathers that attest the truth in question; especially in Tertullian, Hippolytus, Felix, &c. Mahomet, who lived in the sixth century, considers Christians in the light of infidels and idolaters throughout the Koran; and indeed, had not Christians worshipped Christ, he could have had no shadow of a pretence to reform their religion, and to bring them back to the worship of one God. That the far greater part of Christians have continued to worship Jesus, will not be doubted; now, if Christ be not God, then the Christians have been guilty of idolatry; and if they have been guilty of idolatry, then it must appear remarkable that the apostles, who foretold the corruptions of Christianity, 2 Timothy 3:1-17 : should never have foreseen nor warned us against worshiping Christ. In no part of the Scripture is there the least intimation of Christians falling into idolatry in this respect. Surely if this had been an error which was so universally to prevail, those Scriptures which are able to make us wise unto salvation, would have left us warning on so important a topic. Lastly, consider what numberless passages of Scripture have no sense, or a very absurd one, if Jesus Christ be a mere man. </p> <p> See Romans 1:3 . 1 Timothy 3:16 . John 14:9; John 17:5 . Philippians 2:6 . Psalms 110:1; Psalms 110:4 . 1 Timothy 1:2 . Acts 22:12; Acts 9:17 . </p> <p> But though Jesus Christ be God, yet for our sakes, and for our salvation, he took upon him human nature; this is therefore called his humanity. Marcion, Apelles, Valentinus, and many other heretics, denied Christ's humanity, as some have done since. But that Christ had a true human body, and not a mere human shape, or a body that was not real flesh, is very evident from the sacred Scriptures, Is. 7: 12. Luke 24:39 . Hebrews 2:14 . Luke 1:42 . Philippians 2:7-8 . John 1:14 . Besides, he ate, drank, slept, walked, worked, and was weary, He groaned, bled, and died, upon the cross. It was necessary that he should thus be human, in order to fulfil the divine designs and prophecies respecting the shedding of his blood for our salvation, which could not have been done had he not possessed a real body. It is also as evident that he assumed our whole nature, soul as well as body. If he had not, he could not have been capable of that sore amazement and sorrow unto death, and all those other acts of grieving, feeling, rejoicing, &c. ascribed to him. It was not, however, our sinful nature he assumed, but the likeness of it, Romans 8:2 . for he was without sin, and did no iniquity. His human nature must not be confounded with his divine; for though there be an union of natures in Christ, yet there is not a mixture or confusion of them or their properties. </p> <p> His humanity is not changed into his deity, nor his deity into humanity; but the two natures are distinct in one person. How this union exists is above our comprehension; and, indeed, if we cannot explain how our own bodies and souls are united, it is not to be supposed we can explain this astonishing mystery of God manifest in the flesh. </p> <p> See MEDIATOR. We now proceed to the character of Jesus Christ, which, while it affords us the most pleasing subject for meditation., exhibits to us an example of the most perfect and delightful kind. "Here, " as an elegant writer observes "every grace that can recommend religion, and every virtue that can adorn humanity, are so blended, as to excite our admiration, and engage our love. In abstaining from licentious pleasures, he was equally free from ostentatious singularity and churlish sullenness. When he complied with the established ceremonies of his countrymen, that compliance was not accompanied by any marks of bigotry or superstition: when he opposed their rooted prepossessions, his opposition was perfectly exempt from the captious petulance of a controversialist, and the undistinguishing zeal of an innovator. His courage was active in encountering the dangers to which he was exposed, and passive under the aggravated calamities which the malice of his foes heaped upon him: his fortitude was remote from every appearance of rashness, and his patience was equally exempt from abject pusillanimity: he was firm without obstinacy, and humble without meanness. </p> <p> Though possessed of the most unbounded power, we behold him living continually in a state of voluntary humiliation and poverty; we see him daily exposed to almost every species of want and distress; afflicted without a comforter, persecuted without a protector; and wandering about, according to his own pathetic complaint, because he had not where to lay his head. Though regardless of the pleasures, and sometimes destitute of the comforts of life, he never provokes our disgust by the sourness of the misanthrope, or our contempt by the inactivity of the recluse. His attention to the welfare of mankind was evidenced not only by his salutary injunctions, but by his readiness to embrace every opportunity of relieving their distress and administering to their wants. In every period and circumstance of his life, we behold dignity and elevation blended with love and pity; something, which, though it awakens our admiration, yet attracts our confidence. We see power; but it is power which is rather our security than our dread; a poser softened with tenderness, and soothing while it awes. With all the gentleness of a meek and lowly mind, we behold an heroic firmness, which no terrors could restrain. In the private scenes of life, and in the public occupation of his ministry; whether the object of admiration or ridicule, of love or of persecution; whether welcomed with hosannas, or insulted with anathemas, we still see him pursuing with unwearied constancy the same end, and preserving the same integrity of life and manners. </p> <p> " White's Sermons, ser. 5. [[Considering]] him as a [[Moral]] Teacher, we must be struck with the greatest admiration. As Dr. Paley observes, "he preferred solid to popular virtues, a character which is commonly despised, to a character universally extolled, he placed, in our licentious vices, the check in the right place, viz. upon the thoughts; he collected human duty into two well-devised rules; he repeated these rules, and laid great stress upon them, and thereby fixed the sentiments of his followers; he excluded all regard to reputation in our devotion and alms, and, by parity of reason, in our other virtues; his instructions were delivered in a form calculated for impression; they were illustrated by parables, the choice and structure of which would have been admired in any composition whatever: he was free from the usual symptoms of enthusiasm, heat, and vehemence in devotion, austerity in institutions, and a wild particularity in the description of a future state; he was free also from the depravities of his age and country; without superstition among the most superstitious of men, yet not decrying positive distinctions or external observances, but soberly recalling them to the principle of their establishment, and to their place in the scale of human duties; there was nothing of sophistry or trifling, though amidst teachers, remarkable for nothing so much as frivolous subtilties and quibbling expositions: he was candid and liberal in his judgment of the rest of mankind, although belonging to a people who affected a separate claim to divine favour, and, in consequence of that opinion, prone to uncharitableness, partiality, and restriction; in his religion there was no scheme of building up a hierarchy, or of ministering to the views of human governments; in a word, there was every thing so grand in doctrine, and so delightful in manner, that the people might well exclaim </p> <p> Surely, never man spake like this man!" As to his example, bishop Newcome observes, "it was of the most perfect piety to God, and of the most extensive benevolence and the most tender compassion to men. He does not merely exhibit a life of strict justice, but of overflowing benignity. His temperance has not the dark shades of austerity; his meekness does not degenerate into apathy; his humility is signal, amidst a splendour of qualities more than human; his fortitude is eminent and exemplary in enduring the most formidable external evils, and the sharpest actual sufferings. His patience is invincible; his resignation entire and absolute. Truth and sincerity shine throughout his whole conduct. Though of heavenly descent, he shows obedience and affection to his earthly parents; he approves, loves, and attaches himself to amiable qualities in the human race; he respects authority, religious and civil; and he evidences regard for his country, by promoting its most essential good in a painful ministry dedicated to its service, by deploring its calamities, and by laying down his life for its benefit. Every one of his eminent virtues is regulated by consummate prudence: and he both wins the love of his friends, and extorts the approbation and wonder of his enemies. </p> <p> Never was a character at the same time so commanding and natural, so resplendent and pleasing, so amiable and venerable. There is a peculiar contrast in it between an awful greatness, dignity, and majesty, and the most conciliating loveliness, tenderness, and softness. He now converses with prophets, lawgivers, and angels; and the next instant he meekly endures the dulness of his disciples, and the blasphemies and rage of the multitude. He now calls himself greater than Solomon; one who can command legions of angels; and giver of life to whomsoever he pleaseth; the Son of God, who shall sit on his glorious throne to judge the world: at other times we find him embracing young children; not lifting up his voice in the streets, nor quenching the smoking flax; calling his disciples not servants, but friends and brethren, and comforting them with an exuberant and parental affection. Let us pause an instant, and fill our minds with the idea of one who knew all things, heavenly and earthly; searched and laid open the inmost recesses of the heart; rectified every prejudice, and removed every mistake of a moral and religious kind; by a word exercised a sovereignty over all nature, penetrated the hidden events of futurity, gave promises of admission into a happy immortality, had the keys of life and death, claimed an union with the Father; and yet was pious, mild, gentle, humble, affable, social, benevolent, friendly, and affectionate. Such a character is fairer than the morning star. Each separate virtue is made stronger by opposition and contrast: and the union of so many virtues forms a brightness which fitly represents the glory of that God 'who inhabiteth light inaccessible.'" </p> <p> See Robinson's [[Plea]] for the [[Divinity]] of Christ, from which many of the above remarks are taken; [[Bishop]] Bull's Judgment of the Catholic Church; Abbadie, Waterland, Hawker, and Hey, on the Divinity of Christ; Reader, Stackhouse, and Doyley's Lives of Christ; Dr. Jamieson's View of the [[Doctrine]] of Scripture, and the Primitive Faith concerning the Deity of Christ; Owen on the [[Glory]] of Christ's Person; Hurrion's Christ Crucified; Bishop Newcome's [[Observation]] on our Lord's Conduct; and Paley's Evidences of Christianity. </p>

<p> The believers of the New Testament did not first “read” Jesus Christ chronologically. That is, they did not set down to construct a doctrine called [[Christology]] that would move from preexistence to <i> parousia </i> (final coming). Rather, they were caught up in the historical reality of what God was doing for them and all the world through Jesus Christ. Looking at the different episodes of the Christ event should show the New Testament understanding of Jesus, God's Christ. </p> <p> Resurrection Jesus' resurrection grasped the early believers. The walk of the risen Christ with those burning hearts en route to Emmaus, the appearance of the risen Christ first to Mary Magdalene, the appearance and commissions of the risen Christ to His disciples—these things which no other experience can duplicate nor any other religious movement validate claimed the Christians' attention in an unforgetable way. People of the first century had seen people die before. None before or since had seen a person bring God's resurrection life to bear on this world's most pressing problem, death. The resurrection of Jesus Christ is the center of the Christian gospel (1 Corinthians 15:1 ). </p> <p> The Death of Jesus Christ He who was raised on the first day of the week was the same as the One who had died three days earlier. His was not simply a natural death. It was a ritual murder carried out by the authorities of Rome, engineered by the religious leaders of that day, but made necessary by the sins of all who ever lived. Jesus was delivered up by His own people and put to death by a cruel political regime, but the earliest New Testament communities saw in this tragedy the determinate will of God (Acts 1-12 ). Paul connected Jesus' death to the sacrificial ideas of the Old Testament and saw in the giving of this life a vicarious act for all humankind. Jesus' death was a major stumbling block for Israel. How could God's Christ be “hung on a tree” and fall under the curse of the law (Galatians 3:1 ) when He did not deserve it. </p> <p> Jesus as [[Doer]] of God's Mighty Works This One who was raised, the same One who died, had performed the miracles of God's kingdom in our time and space. John testified that in the doing of God's mighty works Jesus was the prophet sent from God (John 6:14 ). He healed all kinds of persons, a sign of God's ultimate healing. He raised some from the dead, a sign that He would bring God's resurrection life to all who would receive it. He cast out evil spirits as a preview of God's final shutting away of the evil one (Revelation 20:1 ). He was Lord over nature, indicating that by His power God was already beginning to create a new heaven and a new earth (Revelation 21:1 ). The spectacular impact of His mighty works reinforced and called to mind the power of His teachings. </p> <p> Jesus' Teachings “Never man spake like this man” with such authority (John 7:46; compare Matthew 7:29 ). His teachings were about “the Father,” what He wanted, what He was like, what He would do for His creation. Jesus' teachings required absolute obedience and love for God and the kingdom of God. He dared claim that the kingdom had begun in His ministry but would not be culminated until Christ's final coming. Until that coming, Christians were to live in the world by the ethical injunctions He gave (Matthew 5-7 ) and in the kind of love He had shown and commanded (John 14-16 ). To help earthly people understand heavenly things, He spoke in parables. These parables were from realistic, real-life settings. They were about the kingdom of God—what it was like, what was required to live in it, what was the meaning of life according to its teachings, what the kingdom promised. One of the promises of the kingdom was that the King would return and rule in it. </p> <p> Jesus' Ultimate Coming Just as the first coming of Jesus Christ was according to prophecy, so the final coming of Christ is to be by divine promise and prediction. The earliest Christians expected Christ's coming immediately (1 Thessalonians 4:1 ). This must be the expectation of the churches in every age (Revelation 1-3 ). It was the same Jesus who ascended who will return (Acts 1:1 ). His return heralds the end and brings an end to the struggle of good and evil, the battle between the kingdoms of this world which must become the kingdom of our God and of His Christ (Revelation 11:15 ). In the meanwhile His followers must work to eat (2 Thessalonians 3:1 ). His followers must go and tell; His followers must unite the hope of eschatology and the life of ethics in a fashion that will share the gospel with all the world (Matthew 28:19-20 ). The time of His final coming is not a Christian's primary concern (Acts 1:5-6 ). Natural calamities, man-made tragedies, and great suffering will precede His coming (Matthew 13:1; Matthew 24-25 ). All of these will find His people faithful, even as He is to His promise—found faithful even as God was to God's promises in sending this Child of promise to the world. </p> <p> The Birth of Jesus Christ The Gospels began in the heart of God and in the resurrection faith of the writers, but Matthew and Luke begin with the story of Jesus' birth. His conception was virginal. His advent was announced by angels. His actual birth occurred in a place and time that seemed to be no place and time for a baby to be born. [[Angels]] announced. [[Shepherds]] heard, came, and wondered. Magi came later to bring gifts. A wrathful and jealous King (Herod) killed many innocent children hoping to find the right one. The “right One” escaped to Egypt. Upon returning, He went to Nazareth, was reared in the home of the man Joseph, was taken to Jerusalem where His knowledge of His Father's business surprised and inconvenienced them all—the doctors and the parents. At birth He seemed destined for death. At baptism He was sealed to be a suffering Messiah. Those were times in which He and the Father were working things out, so that when ministry came Jesus could “work the works of him that sent me, while it is day” (John 9:4 ). But Bethlehem was not the beginning of the story. </p> <p> Jesus' Preexistence [[Eternity]] began the story. If this one is the Son of God, then He must be tied on to the ancient people of God. He must be in the beginning. with God (John 1:1 ). Preexistence was not the first reflection of the early church about Jesus Christ, nor was it merely an afterthought. The purpose of Jesus' preexistence is to tie Him onto God and to what God had been doing through Israel. Matthew 1:1 established by His genealogy that Jesus is related to David, is related to Moses, is related to Abraham—one cannot be more integrally related to Israel than that. Luke 3:1 established by His genealogy that Jesus is vitally related to all humans. Jesus came from Mary; but ultimately He came from God via a lineage that extends back to Adam, who was the direct child of God. Paul spoke of the fully divine Son of God who came down from God, who redeems us, and who returns to God ( Ephesians 3:1 ). This heavenly Christ emptied Himself and became like us for our sake (Philippians 2:1 ). God determined, before the foundation of the world, that the redemption of the world would be accomplished through Jesus, the Lord of Glory (Ephesians 1:1 ). John began a new Genesis with his bold assertion that “in the beginning was the Word, and the Word was with God, and the word was God” (John 1:1 ). This Word (Greek, <i> logos </i> ) has become flesh (John 1:14 ) so that qualified witnesses can see, touch, and hear the revelation of God (1 John 1:1-4 ). It may have been in this way from resurrection to preexistence that early Christians stitched together, under the guidance of God, the story of Jesus. But His story lay also in His names, His titles, what He was called. </p> <p> The [[Names]] and Titles of Jesus Jesus' own proper name is a Greek version of the Hebrew “Joshua,” salvation is from Yahweh. His very name suggests His purpose. “He shall save his people from their sins” (Matthew 1:21 ). This One is Immanuel, God with us (Isaiah 7:14; Matthew 1:23 ). Mark began his brief Gospel in some manuscripts by introducing Jesus as the Son of God (Mark 1:1 ). Luke's shepherds knew Him as “a Saviour, which is Christ the Lord” (Luke 2:11 ). John pulled out all the stops in his melodic introduction of Jesus Christ: the Word who made the world (John 1:1-3 ), the Life (John 1:4 ), the Light (John 1:5 ), the Glory of God (John 1:14 ), One full of grace and truth (John 1:17 ), the Son who makes the Father known (John 1:18 ). Paul addressed Him as “the Lord”—the earliest Christian confession was that Jesus (is) Lord. The lordship of Christ is tied to the reverence for the name of God and is an assessment of Jesus' worth as well as Paul's relationship to Him. Since Christ is Lord ( <i> kurios </i> ), Paul is servant ( <i> doulos </i> ). The Gospels herald the message of the Son of Man, He who was humbled, who suffered, who will come again. Hebrews cast Jesus in the role of priest, God's great and final High Priest, who both makes the sacrifice and is the sacrifice. Thomas, known for his doubting, should also be remembered for faith's greatest application about Christ: “My Lord and my God” (John 20:28 ). The metaphors of John's Gospel invite us to reflect on Jesus Christ, God's great necessity. John portrays Jesus as the [[Water]] of life (John 4:14 ); the [[Bread]] of life (John 6:41 ); the Light (John 8:12 ); the [[Door]] (John 10:7 ); the Good [[Shepherd]] (John 10:11 ); the Resurrection and the Life (John 11:25 ); the Way, the Truth, the Life (John 14:6 ). </p> <p> Summary Christ is the way to God. His way of being in the world was a way of obedience, faithfulness, and service. The earliest Christians saw who He was in what He did. In the great deed of the cross they saw the salvation of the world. The inspired writers offered no physical descriptions of the earthly Jesus. The functional way the New Testament portrays Him is found in the statement that He was a man “who went about doing good” (Acts 10:38 ). The good that He did came into dramatic conflict with the evil all mankind has done. This conflict saw Him crucified, but a Roman soldier saw in this crucified One (the) Son of God (Mark 15:39 ). God did not “suffer thine Holy One to see corruption” (Acts 2:27 ). With the one shattering new act since creation, God raised Jesus from the dead. See Christ; Christology. </p> <p> J. [[Ramsey]] Michaels </p>

<p> Jesus Christ. The name of the Saviour, signifying his work and authority; Jesus (the Greek form of the Hebrew Joshua) means Jehovah saves, or Saviour, Matthew 1:21. Christ (the Greek translation of the Hebrew Messiah) means anointed. Jesus was his common, name during his life on earth) generally used in the gospels. Christ is his official name, frequently used alone or with Jesus in the epistles. Jesus occurs in the [[Bible]] 711 times; Christ 304 times; Jesus Christ, Lord Jesus Christ, and Christ Jesus (anointed Saviour), 244 times, and Messiah 4 times. He has many other titles and names in Scripture, as "Immanuel," Matthew 1:23; "Son of God," John 1:34; "Son of man," John 8:28; "Son of David," etc., Mark 10:47-48; in all, upwards of 100 titles, indicating his character, life, and work. </p> <p> The predictions concerning Christ were many—about 150 or more—and were made at various periods of Old Testament history. He was to be born in Bethlehem, a small village, Micah 5:2; he was to be a king with a universal and perpetual empire, Psalms 2:6; Psalms 45:2-7; Psalms 72:1-20; Isaiah 9:6-7; yet would be despised and rejected. Isaiah 53:1-12. He was to open the eyes of the blind and the ears of the deaf, Isaiah 35:5-6, and yet to be betrayed, sold and slain and his grave appointed with the wicked. Yet his sufferings should make many righteous. Isaiah 11:1-9; Isaiah 60:1-11. He was to do the work of a prophet, Isaiah 42:1-7; of a priest, Psalms 110:4; Zechariah 6:13; and of a king. Daniel 7:14. These predictions, and many others of like nature, were all fulfilled in Jesus the Son of Mary. </p> <p> He is the centre of all Jewish and Christian history; the "Holy of Holies" in the history of the world. There is space here for the briefest outline only of his human life, Ms mysterious person, and his work. </p> <p> His Life.—While Augustus was emperor of Rome, and Herod the Great king in Jerusalem, Jesus was born four years before 1 a.d., the Christian era having been fixed by Dionysius Exiguus of the sixth century, four years too late. Mary, a virgin, betrothed to Joseph of Nazareth, gave birth to Jesus at Bethlehem according to Micah's prophecy. Micah 5:2. Angels celebrated it with songs, and wise men from the East brought precious gifts to the new-born babe. To escape Herod's threats, the child Jesus was taken to Egypt, but later settled with his parents at Nazareth. Only one event of his childhood is known—a visit when 12 years old to Jerusalem, when he astonished the doctors by his words and questions. He was trained as other Jewish lads of his station. At three the boy was weaned, and wore for the first time the fringed or tasselled garment prescribed by Numbers 15:38-41 and Deuteronomy 22:12. His education began at first under the mother's care. At five he was to learn the law, at first by extracts written on scrolls of the more important passages, the Shemà or creed of Deuteronomy 2:4; the [[Hallel]] or festival psalms, Psalms 114:1-8; Psalms 118:1-29; Psalms 136:1-26, and by catechetical teaching in school. At 12 he became more directly responsible for Ms obedience to the law; and on the day when he attained the age of 13, put on for the first time the phylacteries which were worn at the recital of his daily prayer. In addition to this, Jesus learned the carpenter's trade of Joseph. </p> <p> Ministry.—His public ministry is usually regarded as lasting upwards of three years. John records more of the Judæan ministry, Luke more of his Peræan ministry, while Matthew and Mark give his Galilean ministry, as does Luke also. John the Baptist, in the fifteenth year of Tiberius, Luke 3:1, produced a deep impression by preaching repentance. Jesus sought baptism at his hands, and was tempted of the devil. He then went to Cana of Galilee, where he worked his first miracle at a wedding. With some disciples, he set out for Jerusalem to keep the passover. His first work was the cleansing of the temple from traffickers and money-changers—which he repeated near the close of his ministry. Matthew 21:12. He received a visit by night from Nicodemus. [[Presently]] the Baptist was thrown into prison and the Saviour withdrew to Galilee. On his way through Samaria he conversed with a woman at Jacob's well. At Nazareth ho was rejected by the people, and went to Capernaum, which henceforth became "his own city." Here he called Peter and Andrew and James and John, and made his first tour through Galilee, performing many miracles. Early in the second year of his ministry Jesus went up to Jerusalem to a feast of the Jews, John 5:1, and healed a lame man at the pool of Bethesda, explained the right use of the Sabbath, a subject which he resumed when his disciples were plucking ears of corn on Ms return to Galilee. When he reached the Sea of Galilee multitudes followed him. He appointed the twelve apostles and delivered the Sermon on the Mount, and commenced a second tour in Galilee, during which he delivered the series of parables in Matthew 13:1-58, stilled the storm on Galilee, healed the demoniacs of Gadara, raised the daughter of Jairus, and after other miracles came again to Nazareth, where he was again rejected. He then made a third tour in Galilee, and sent forth the apostles, giving the instructions recorded in Matthew 10:11. After an interval of some months the twelve returned, and with them he retired to the Sea of Galilee, fed the 5000, walked on the water, and delivered his sermon on the bread or life, John 6:1-71, in the synagogue at Capernaum. Early in the third year of his ministry, Jesus disputed with the Pharisees about eating with unwashed hands, and went toward the northwest, healed the daughter of the Syrophœnician woman, and then passed around to Decapolis, where he wrought many miracles and fed 4000. Near [[Cæsarea]] Philippi Peter made his confession of faith, and then Jesus foretold his own death and resurrection and the trials of Ms followers. The transfiguration followed, and the next morning the healing of an epileptic child. On the way back to Capernaum he again foretold his sufferings, and exhorted the disciples to humility, forbearance, and brotherly love. About this time he instructed and sent out the 70 on their mission. Then he left Galilee, and having cleansed ten lepers came to Jerusalem at the Feast of Tabernacles. John 7:2. Here he taught in public, and answered a lawyer's question with the parable of the Good Samaritan. The healing of the man born blind led to a long discourse, which aroused the rulers, and Jesus retired beyond Jordan. In Peræa, on his way to Jerusalem, he uttered the parables of the lost sheep, the unjust steward, the rich man and Lazarus, and the pharisee and the publican; five precepts concerning divorce: blessed little children; taught the rich young ruler. He raised Lazarus at Bethany. A third time he foretold his death and resurrection, and approaching Jericho healed blind men, called Zacchæus, and gave the parable of the pounds. He arrived at Bethany six days before the passover. At supper, in Simon's house, he is anointed. At the beginning of the last week before the crucifixion Jesus made a public entry into the city, spoke parables and warnings, lamented over Jerusalem, praised the widow's mite, met certain [[Greeks]] and predicted his second coming with solemn warnings confirmed by the parables of the ten virgins, the five talents, and the sheep and the goats. At the last or fourth passover with the twelve, Jesus instituted the Lord's Supper, delivered his farewell discourses, and withdrew to Gethsemane. After the agony in the garden he was arrested and in the night brought before Annas, and then Caiaphas and the Sanhedrin, and in the morning before Pilate and Herod. Pilate yielded to the Jews, delivered Jesus to be mocked and crucified. He was buried and a watch set upon the tomb. On the morning of the third day the tomb was found empty, and soon he appeared to the women, then to the disciples, who could hardly believe the fact. During 40 days he taught them, and then, near Bethany, ascended to heaven in their sight. </p> <p> Mysterious Person.— The great peculiarity of the Scripture doctrine of the person of Christ is that he is God and man united, two natures forming one personality. "He is not divine alone, nor human alone, but divine-human." He is the Eternal Word, John 1:1-51, the Son of God, and he is also the Son of man. Mark 11:13. This may be difficult for us to comprehend; but if a finite mind could comprehend the whole of Christ's nature, Christ could not be the infinite God he is declared to be. John 1:4. </p> <p> Work and [[Offices]] of Christ.— These are usually presented as threefold. The Bible and [[Evangelical]] creeds describe the [[Mediator]] as a prophet, priest, and king. As prophet he perfectly reveals the will of the Father to man; as priest he is the perfect offering for sin, procuring redemption for all who will accept of it; as king, he is and will become rightful ruler and judge of this world, and be exalted above every name that is named, putting all things under him, receiving the praises of all created intelligences. </p>

<p> Je'sus Christ. "The life and character of Jesus Christ," says Dr. Schaff, "is the Holy of Holies in the history of the world." </p> <p> I. Name. - The name Jesus signifies saviour. It is the Greek form of Jehoshua (Joshua). The name Christ signifies anointed. Jesus was both priest and king. </p> <p> Among the Jews, priests were anointed, as their inauguration to their office. 1 Chronicles 16:22. In the New Testament, the name Christ is used as equivalent to the Hebrew, Messiah. (anointed), John 1:41, the name given to the long-promised [[Prophet]] and King whom the Jews had been taught by their prophets to expect. Matthew 11:3; Acts 19:4. The use of this name, as applied to the Lord, has always a reference to the promises of the prophets. </p> <p> The name of Jesus is the proper name of our Lord, and that of Christ is added to identify him with the promised Messiah. Other names are sometimes added to the names Jesus Christ, thus, "Lord," "a king," "King of Israel," "Emmanuel," "Son of David," "chosen of God." </p> <p> II. [[Birth.]] - Jesus Christ was born of the [[Virgin]] Mary, God being his father, at Bethlehem of Judea, six miles south of Jerusalem. The date of his birth was most probably in December, B.C. 5, four years before the era from which we count our years. That era was not used till several hundred years after Christ. The calculations were made by a learned monk, Dionysius Exiguus, in the sixth century, who made an error of four years; so that to get the exact date from the birth of Christ we must add four years to our usual dates; that is, A.D. 1882 is really 1886 years since the birth of Christ. </p> <p> It is also more than likely that our usual date for Christmas, December 25, is not far from the real date of Christ's birth. Since the 25th of December comes when the longest night gives way to the returning sun on his triumphant march, it makes an appropriate anniversary to make the birth of him who appeared in the darkest night of error and sin as the true Light of the world. </p> <p> At the time of Christ's birth, Augustus Caesar was emperor of Rome, and Herod the Great was king of Judea, but a subject of Rome. God's providence had prepared the world for the coming of Christ, and this was the fittest time in all its history. All the world was subject to one government, so that the apostles could travel everywhere: the door of every land was open for the gospel. The world was at peace, so that the gospel could have free course. The Greek language was spoken everywhere with their other languages. The Jews were scattered everywhere with synagogues and Bibles. </p> <p> III. Early Life. - Jesus, having a manger at Bethlehem for his cradle, received a visit of adoration from the three wise men of the East. At forty days old, he was taken to the Temple at Jerusalem; and returning to Bethlehem, was soon taken to Egypt to escape Herod's massacre of the infants there. After a few months stay there, Herod having died in April, B.C. 4, the family returned to their Nazareth home, where Jesus lived till he was about thirty years old, subject to his parent, and increasing "in wisdom and stature, and in favor with God and man." </p> <p> The only incident recorded of his early life is his going up to Jerusalem to attend the Passover when he was twelve years old, and his conversation with the learned men in the Temple. But we can understand the childhood and youth of Jesus better when we remember the surrounding influences amid which he grew. The natural scenery was rugged and mountainous, but full of beauty. He breathed the pure air. He lived in a village, not in a city. The Roman dominion was irksome and galling. The people of God were subject to a foreign yoke. The taxes were heavy. Roman soldiers, laws, money, every reminded them of their subjection, when they ought to be free and themselves the rulers of the world. </p> <p> When Jesus was ten years old, there was a great insurrection, Acts 5:37, in Galilee. He who was to be King of the Jews heard and felt all this. The Jewish hopes of a Redeemer, of throwing off their bondage, of becoming the glorious nation promised in the prophet, were in the very air he breathed. The conversation at home and in the streets was full of them. Within his view, and his boyish excursions, were many remarkable historic places, - rivers, hills, cities, plains, - that would keep in mind the history of his people and God's dealings with them. </p> <p> His school training. Mr. Deutsch, in the Quarterly Review, says, "Eighty years before Christ, schools flourished throughout the length and the breadth of the land: education had been made compulsory. While there is not a single term for 'school' to be found before the captivity, there were by that time about a dozen in common usage. Here are a few of the innumerable popular sayings of the period: 'Jerusalem was destroyed because the instruction of the young was neglected.' 'The world is only saved by the breath of the school-children.' 'Even for the rebuilding of the Temple the schools must not be interrupted.' " </p> <p> His home training. According to Ellicott, the stages of Jewish childhood were marked as follows: "At three, the boy was weaned, and wore, for the first time, the fringed or tasselled garment prescribed by Numbers 15:38-41 and Deuteronomy 22:12. His education began at first under the mother's care. At five, he was to learn the law, at first by extracts written on scrolls of the more important passages, the [[Shema]] or creed of Deuteronomy 2:4, the Hallel or festival psalms, Psalms 114; Psalms 118; Psalms 136, and by catechetical teaching in school. </p> <p> At twelve, he became more directly responsible for his obedience of the law; and on the day when he attained the age of thirteen, put on for the first time, the phylacteries which were worn at the recital of his daily prayer." In addition to this, Jesus no doubt learned the carpenter's trade of his reputed father Joseph, and, as Joseph probably died before Jesus began his public ministry, he may have contributed to the support of his mother. </p> <p> (IV. Public Ministry. - All the leading events recorded of Jesus' life are given at the end of this volume in the Chronological [[Chart]] and in the Chronological Table of the life of Christ; so that here will be given only a general survey. </p> <p> Jesus began to enter upon his ministry when he was "about thirty years old;" that is, he was not very far from thirty, older or younger. He is regarded as nearly thirty-one by Andrews (in the tables of chronology referred to above) and by most others. Having been baptized by John early in the winter of 26-27, he spent the larger portion of his year in Judea and about the lower Jordan, till in December he went northward to Galilee through Samaria. The next year and a half, from December, A.D. 27, to October or November, A.D. 29, was spent in Galilee and norther Palestine, chiefly in the vicinity of the Sea of Galilee. </p> <p> In November, 29, Jesus made his final departure from Galilee, and the rest of his ministry was in Judea and Perea, beyond Jordan, till his crucifixion, April 7, A.D. 30. After three days, he proved his divinity by rising from the dead; and after appearing on eleven different occasions to his disciples during forty days, he finally ascended to heaven, where he is the living, ever present, all-powerful Saviour of his people. </p> <p> Jesus Christ, being both human and divine, is fitted to be the true Saviour of men. In this, as in every action and character, he is shown to be "the wisdom and power of God unto salvation." As human, he reaches down to our natures, sympathizes with us, shows us that God knows all our feelings and weaknesses and sorrows and sins, brings God near to us, who otherwise could not realize the [[Infinite]] and Eternal as a father and friend. He is divine, in order that he may be an all-powerful, all-loving Saviour, able and willing to defend us from every enemy, to subdue all temptations, to deliver from all sin, and to bring each of his people, and the whole Church, into complete and final victory. Jesus Christ is the centre of the world's history, as he is the centre of the Bible. - Editor). </p>

<p> The Son of God, the Messiah and [[Savior]] of the World, the first and principal object of the prophecies; who was prefigured and promised in the Old Testament; was expected and desired by the patriarchs; the hope and salvation of the Gentiles; the glory, happiness, and consolation of Christians. The name JESUS, in Hebrew JEHOSHUAH or Joshua, signifies Savior, or Jehovah saves. No one ever bore this name with so much justice, nor so perfectly fulfilled the signification of it, as Jesus Christ, who saves from sin and hell, and has merited heaven for us by the price of his blood. It was given to him by divine appointment, Matthew 1:21 , as the proper name for the Savior so long desired, and whom all the myriads of the redeemed in heaven will for ever adore as their only and all-glorious Redeemer. </p> <p> JESUS was the common name of the Savior; while the name [[Christ]] , meaning the [[Anointed]] One, The Messiah, was his official name. Both names are used separately, in the gospels and also in the epistles; but JESUS generally stands by itself in the gospels, which are narratives of his life; while in the epistles, which treat of his divine nature and of his redeeming work, he is called [[Christ]] , CHRIST JESUS, or THE LORD JESUS CHRIST. See [[Christ]] . </p> <p> Here, under the Redeemer's human name, belong the facts relating to his human nature and the history of his life upon earth. His true and complete humanity, having the soul as well as the body of man, is everywhere seen in the gospel history. He who is "God over all, blessed forever," was an [[Israelite]] "as concerning the flesh," Romans 9:5 , and took upon him our whole nature, in order to be a perfect Savior. As a man, Jesus was the King of men. No words can describe that character in which such firmness and gentleness, such dignity and humility, such enthusiasm and calmness, such wisdom and simplicity, such holiness and charity, such justice and mercy, such sympathy with heaven and with earth, such love to God and love to man blended in perfect harmony. Nothing in it was redundant, and nothing was wanting. The world had never produced, nor even conceived of such a character, and its portraiture in the gospels is a proof of their divine origin, which the infidel cannot gainsay. Could the whole human race, of all ages, kindreds, and tongues, be assembled to see the crucified Redeemer as he is, and compare earth's noblest benefactors with Him, there would be but one voice among them. Every crown of glory and every meed of praise would be given to Him who alone is worthy-for perfection of character, for love to mankind, for sacrifices endured, and for benefits bestowed. His glory will forever be celebrated as the Friend of man; the Lamb sacrificed for us. </p> <p> The visit of [[Jesus Christ]] to the earth has made it forever glorious above less favored worlds, and forms the most signal event in its annals. The time of his birth is commemorated by the Christian era, the first year of which corresponds to about the year 753 from the building of Rome. It is generally conceded, however, that the Savior was born at least four years before A. D. 1, and four thousand years after the creation of Adam. His public ministry commenced when he was thirty years of age; and continued, according to the received opinion, three and a half years. Respecting his ancestors, see [[Genealogy]] . </p> <p> The life of the Redeemer must be studied in the four gospels, where it was recorded under the guidance of supreme wisdom. Many efforts have been made, with valuable results, to arrange the narrations of the evangelists in the true order of time. But as neither of the gospels follows the exact course of events, many incidents are very indeterminate, and are variously arranged by different harmonists. No one, however, has been more successful than Dr. Robinson in his valuable "Harmony of the Gospels". </p> <p> The divine wisdom is conspicuous not only in what is taught us respecting the life of Jesus, but in what is withheld. Curiosity, and the higher motives of warm affection, raise numerous questions to which the gospels give no reply; and in proportion as men resort to dubious traditions, they lose the power of a pure and spiritual gospel. See further, concerning Christ, MESSIAH, REDEEMER, etc. </p> <p> Jesus was not an uncommon name among the Jews. It was the name of the father of [[Elymas]] the sorcerer, Acts 13:6; and of Justus, a fellow-laborer and friend of Paul, Colossians 4:11 . It is the Greek form of the Hebrew name Joshua, or Jeshua, borne by the high priest in Ezra's time, and by the well-known leader of the Jews in to the [[Promised]] Land. See also 1 Samuel 6:14 2 Kings 23:8 . The Greek form of the word, Jesus, is twice used in the New Testament when Joshua the son of [[Nun]] is intended, Acts 7:45 Hebrews 4:8 . </p>

<p> One of the glorious names of him which is, and, which was, and which is to come. (Revelation 1:8; Rev 1:11) The name of Jesus, which is originally so called in the Greek tongue, signifies a Saviour. Hence the Hebrews call him, Jehoshuah, or Joshua, or Joshuah, he who shall save; and as Christ means, anointed of JEHOVAH, the Sent, the [[Sealed]] of the Father; full of grace and truth; both names together carry this blessed meaning with them, Jesus Christ the Saviour of the world by the anointing of JEHOVAH to all the purposes, of salvation. See Christ. I only detain the reader just to remark on the blessed name, that all that bore it in the Old Testament church became types, more or less, of the Lord Jesus. Joshua the successor of Moses, and Joshua the high priest in the church, after the church was brought back from Babylon. (See Zechariah 3:1) </p>

<p> Je´sus Christ, The ordinary designation of the incarnate Son of God, and Savior of mankind. This double designation is not, like Simon Peter, John Mark, Joses Barnabas, composed of a name and a surname, but, like John the Baptist, Simon Magus, Bar-Jesus Elymas, of a proper name, and an official title. Jesus was our Lord's proper name, just as Peter, James, and John were the proper names of three of his disciples. The name seems not to have been an uncommon one among the Jews . To distinguish our Lord from others bearing the name, he was termed Jesus of Nazareth (, etc.), and Jesus the son of Joseph (, etc.). </p> <p> The conferring of this name on our Lord was not the result of accident, or of the ordinary course of things, there being 'none of his kindred,' so far as we can trace from the two genealogies, 'called by that name' . It was the consequence of a twofold miraculous interposition. The angel who announced to his virgin mother that she was to be 'the most honored of women,' in giving birth to the Son of God and the Savior of men, intimated also to her the name by which the holy child was to be called: 'Thou shall call his name Jesus' . And it was probably the same heavenly messenger who appeared to Joseph, and, to remove his suspicions and quiet his fears, said to him, 'That which is conceived in thy wife Mary is of the Holy Ghost, and she shall bring forth a son, and thou shalt call his name Jesus' . The pious pair were 'not disobedient to the heavenly vision.' 'When eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb' . </p> <p> The precise import of the name has been a subject of doubt and debate among interpreters. As to its general meaning there is all but an unanimous concurrence. It was intended to denote that he who bore it was to be a [[Deliverer]] or Savior. But while some interpreters hold that it simply signifies 'he shall save,' others hold that it is a compound word equivalent to 'The Salvation of the Lord,' or 'The Lord the Savior.' It is not a matter of vital importance. </p> <p> The 'name of Jesus' is not the name Jesus, but 'the name above every name' , i.e. the supreme dignity and authority with which the Father has invested Jesus Christ, as the reward of his disinterested exertions in the cause of the divine glory and human happiness; and the bowing 'at the name of Jesus' is obviously not an external mark of homage when the name Jesus is pronounced, but the inward sense of awe and submission to him who is raised to a station so exalted. </p> <p> Christ </p> <p> This is not, strictly speaking, a proper name, but an official title. Jesus Christ, or rather, as it generally ought, to be rendered, Jesus the Christ, is a mode of expression of the same kind as John the Baptist, or Baptizer. In consequence of not adverting to this, the force and even the meaning of many passages of Scripture are misapprehended. When it is stated that Paul asserted, 'This Jesus whom I preach unto you is Christ' , that he 'testified to the Jews that Jesus was Christ' , the meaning is, that he proclaimed and proved that Jesus was the Christ, or Messiah—the rightful owner of a title descriptive of a high official station which had been the subject of ancient prediction. When Jesus himself says that 'it is life eternal to know the only true God, and Jesus Christ whom he has sent' , he represents the knowledge of himself as the Christ, the Messiah, as at once necessary and sufficient to make men truly and permanently happy. When he says, 'What think ye of Christ? whose son is He?' , he does not mean, What think ye of me, or of my descent? but, What think ye of the Christ—the Messiah—and especially of his paternity. There can be no doubt that the word, though originally an appellative, and intended to bring before the mind a particular official character possessed by him to whom it is applied, came at last, like many other terms of the same kind, to be often used very much as a proper name, to distinguish our Lord from other persons bearing the name Jesus. This is a sense, however, of comparatively rare occurrence in the New Testament. </p> <p> Proceeding, then, on the principle that Christ is an appellative, let us inquire into its origin and signification as applied to our Lord. Christ is the English form of a Greek word, corresponding in meaning to the Hebrew word Messiah, and the English word Anointed. 'The Christ' is just equivalent to 'the Anointed One.' The important question, however, remains behind, What is meant, when the Savior is represented as the Anointed One? To reply to this question satisfactorily, it will be necessary to go somewhat into detail. </p> <p> Unction, from a very early age, seems to have been the emblem of consecration, or setting apart to a particular, and especially to a religious, purpose. Under the Old Testament economy high-priests and kings were regularly set apart to their offices, both of which were, strictly speaking, sacred ones, by the ceremony of anointing, and the prophets were occasionally designated by the same rite. This rite seems to have been intended as a public intimation of a Divine appointment to office. Thus [[Saul]] is termed 'the Lord's anointed' David, 'the anointed of the God of Israel' and Zedekiah, 'the anointed of the Lord' . The high-priest is called 'the anointed priest' . </p> <p> From the origin and design of the rite, it is not wonderful that the term should have, in a secondary and analogical sense, been applied to persons set apart by God for important purposes, though not actually anointed. Thus Cyrus, the King of Persia, is termed 'the Lord's anointed' the Hebrew patriarchs, when sojourning in Canaan, are termed 'God's anointed ones' and the Israelitish people receive the same appellation from the prophet Habakkuk . </p> <p> In the prophetic Scriptures we find this appellation given to an illustrious personage, who, under various designations, is so often spoken of as destined to appear in a distant age as a great deliverer. The royal prophet David seems to have been the first who spoke of the great deliverer under this appellation (;; ). In all the passages in which the great deliverer is spoken of as 'the anointed one,' by David, he is plainly viewed as sustaining the character of a king. </p> <p> The prophet Isaiah also uses the appellation, 'the anointed one,' with reference to the promised deliverer, but, when he does so, he speaks of him as a prophet or great teacher. He introduces him as saying, 'The Spirit of the Lord God is upon me, because the Lord God hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them who are bound, to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn,' etc. (, etc.). </p> <p> Daniel is the only other of the prophets who uses the appellation 'the anointed one' in reference to the great deliverer, and he plainly represents him as not only a prince, but also a high-priest, an expiator of guilt . </p> <p> During the period which elapsed from the close of the prophetic canon till the birth of Jesus, no appellation of the expected deliverer seems to have been so common as the Messiah or Anointed One; and this is still the name which the unbelieving Jews ordinarily employ when speaking of him whom they still look for to avenge their wrongs and restore them to more than their former honors. </p> <p> Messiah, Christ, Anointed, is, then, a term equivalent to consecrated, sacred, set apart; and as the record of Divine revelation is called, by way of eminence, The Bible, or book, so is the Great Deliverer called The Messiah, or Anointed One, much in the same way as he is termed The Man, The Son of Man. </p> <p> The import of this designation as given to Jesus of Nazareth may now readily be apprehended.—( 1.) When he is termed the Christ it is plainly indicated that He is the great deliverer promised under that appellation, and many others in the Old Testament Scriptures, and that all that is said of this deliverer under this or any other appellation is true of Him. No attentive reader of the Old Testament can help noticing that in every part of the prophecies there is ever and anon presented to our view an illustrious personage destined to appear at some future distant period, and, however varied may be the figurative representations given of him, no reasonable doubt can be entertained as to the identity of the individual. It is quite obvious that the Messiah is the same person as the 'seed of the woman' who was to 'bruise the head of the serpent' 'the seed of Abraham, in whom all the nations of the earth were to be blessed' the great 'prophet to be raised up like unto Moses,' whom all were to be required to hear and obey the 'priest after the order of Melchizedek;' 'the rod out of the stem of Jesse, which should stand for an ensign of the people to which the Gentiles should seek' ; the virgin's son whose name was to be Immanuel 'the branch of Jehovah' 'the Angel of the Covenant' 'the Lord of the Temple,' etc. etc. (ib.). When we say, then, that Jesus is the Christ, we in effect say, 'This is He of whom Moses, in the law, and the prophets did write' and all that they say of Him is true of Jesus. </p> <p> Now what is the sum of the prophetic testimony respecting him? It is this—that he should belong to the very highest order of being, the incommunicable name Jehovah being represented as rightfully belonging to him; that 'his goings forth have been from old, from everlasting' that his appropriate appellations should be 'Wonderful, Counsellor, the Mighty God' that he should assume human nature, and become 'a child born' of the Israelitish nation of the tribe of Judah , of the family of David that the object of his appearance should be the salvation of mankind, both Jews and Gentiles that he should be 'despised and rejected' of his countrymen; that he should be 'cut off, but not for himself;' that he should be 'wounded for men's transgressions, bruised for their iniquities, and undergo the chastisement of their peace;' that 'by his stripes men should be healed;' that 'the Lord should lay on him the iniquity' of men; that 'exaction should be made and he should answer it;' that he should 'make his soul an offering for sin;' that after these sufferings he should be 'exalted and extolled and made very high;' that he should 'see of the travail of his soul and be satisfied, and by his knowledge justify many' (Isaiah 53 passim ); that Jehovah should say to him, 'Sit at my right hand until I make thine enemies thy footstool' that he should be brought near to the [[Ancient]] of Days, and that to him should be given 'dominion, and glory, and a kingdom, that all people, and nations, and languages should serve him—an everlasting dominion which shall not pass away,—a kingdom that shall not be destroyed' . All this is implied in saying Jesus is the Christ. In the plainer language of the New Testament 'Jesus is the Christ' is equivalent to Jesus is 'God manifest in the flesh' ,—the Son of God, who, in human nature, by his obedience, and sufferings, and death in the room of the guilty, has obtained salvation for them, and all power in heaven and earth for himself, that he may give eternal life to all coming to the Father through him. </p> <p> (2.) While the statement 'Jesus is the Christ' is thus materially equivalent to the statement 'all that is said of the Great Deliverer in the Old Testament Scriptures is true of Him,' it brings more directly before our mind those truths respecting him which the appellation 'the Anointed One' naturally suggests. He is a prophet, a priest, and a king. He is the great revealer of divine truth; the only expiator of human guilt, and reconciler of man to God; the supreme and sole legitimate ruler over the understandings, consciences, and affections of men. In his person, and work, and word, by his spirit and providence, he unfolds the truth with respect to the divine character and will, and so conveys it into the mind as to make it the effectual means of conforming man's will to God's will, man's character to God's character. He has by his spotless, all-perfect obedience, amid the severest sufferings, 'obedience unto death even the death of the cross,' so illustrated the excellence of the divine law and the wickedness and danger of violating it, as to make it a righteous thing in 'the just God' to 'justify the ungodly,' thus propitiating the offended majesty of heaven; while the manifestation of the divine love in appointing and accepting this atonement, when apprehended by the mind under the influence of the Holy Spirit, becomes the effectual means of reconciling man to God and to his law, 'transforming him by the renewing of his mind.' And now, possessed of 'all power in heaven and earth,' 'all power over all flesh,' 'He is Lord of All.' All external events and all spiritual influences are equally under his control, and as a king he exerts his authority in carrying into full effect the great purposes which his revelations as a prophet, and his great atoning sacrifice as a high-priest, were intended to accomplish. </p> <p> (3.) But the full import of the appellation the Christ is not yet brought out. It indicates that He to whom it belongs is the anointed prophet, priest, and king—not that he was anointed by material oil, but that he was divinely appointed, qualified, commissioned, and accredited to be the Savior of men. These are the ideas which the term anointed seems specially intended to convey. Jesus was divinely appointed to the offices he filled. He did not ultroneously assume them, 'he was called of God as was Aaron' . He was divinely commissioned: 'The Father sent him' . He is divinely accredited . Such is the import of the appellation Christ. </p> <p> If these observations are clearly apprehended there will be little difficulty in giving a satisfactory answer to the question which has sometimes been proposed—when did Jesus become Christ? when was he anointed of God? We have seen that the expression is a figurative or analogical one, and therefore we need not wonder that its references are various. The appointment of the Savior, like all the other divine purposes, was, of course, from eternity. 'He was set up from everlasting' he 'was foreordained before the foundation of the world' . His qualifications, such of them as were conferred, were bestowed in or during his incarnation, when 'God anointed him with the Holy [[Ghost]] and with power' . His commission may be considered as given him when called to enter on the functions of his office. He himself, after quoting, in the synagogue of Nazareth, in the commencement of his ministry, the passage from the prophecies of Isaiah in which his unction to the prophetical office is predicted, declared 'This day is this Scripture fulfilled in your ears.' And in his resurrection and ascension, God, as the reward of his loving righteousness and hating iniquity, 'anointed him with the oil of gladness above his fellows' , i.e. conferred on him a regal power, fruitful in blessings to himself and others, far superior to that which any king had ever possessed, making him, as the Apostle Peter expresses it, 'both Lord and Christ' . As to his being accredited, every miraculous event performed in reference to him or by him may be viewed as included in this species of anointing—especially the visible descent of the Spirit on him in his baptism. </p> <p> These statements, with regard to the import of the appellation 'the Christ,' show us how we are to understand the statement of the Apostle John, 'Whosoever believeth that Jesus is the Christ is born of God' , i.e. is 'a child of God,' 'born again,' 'a new creature;' and the similar declaration of the Apostle Paul, 'No man can say that Jesus is the Lord,' i.e. the Christ, the Messiah, 'but by the Holy Ghost' . It is plain that the proposition,' Jesus is the Christ,' when understood in the latitude of meaning which we have shown belongs to it, contains a complete summary of the truth respecting the divine method of salvation. To believe that principle rightly understood is to believe the Gospel—the saving truth, by the faith of which a man is, and by the faith of which only a man can be, brought into the relation or formed to the character of a child of God; and though a man may, without divine influence, be brought to acknowledge that 'Jesus is the Lord,' 'Messiah the Prince,' and even firmly to believe that these words embody a truth, yet no man can be brought really to believe and cordially to acknowledge the truth contained in these words, as we have attempted to unfold it, without a peculiar divine influence. </p>