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ATTRIBUTES OF CHRIST.—In the Divine Person of Jesus Christ two perfect Natures were united. We shall therefore find attributes belonging to (1) His Divine Nature, (2) the union of the two Natures, (3) His true Human Nature. As in dealing with certain passages the extent of the Kenosis will weigh greatly, the present arrangement must be taken as largely provisional.
i. Attributes belonging to Christ’s Divine Nature.—Jesus Christ is the manifestation of the Divine attributes. He is ‘the image ( åἰêþí ) of the invisible God’ (Col_1:15); ‘the effulgence ( ἁðáýãáóìá ) of his glory, and the very image ( ÷áñáêôÞñ ) of his substance’ (Heb_1:3); ‘the power of God and the wisdom of God’ (1Co_1:24)—synonyms for Ëüãïò , in the phraseology of Jewish speculators. He applied to Himself words spoken of God, making the significant change of ‘Me’ to ‘Thee’ (Luk_7:27, cf. Mal_3:1 and Luk_1:17; Luk_3:4); He asserted that He came forth from God ( ἐê Joh_8:42, cf. ðáñÜ Joh_17:8, ἀðü Joh_13:3), words which ‘can only be interpreted of the true divinity of the Son of which the Father is the source and fountain’ (Westcott); He claimed the power of interpreting and revising the Mosaic law (Mat_5:27 f, Mar_10:4 f); He acted in the temple as its master (Joh_2:14 f, Mat_21:12); He accepted from Thomas the supreme title (Joh_20:28), and joined His name permanently with that of the Father (Mat_28:19).
St John identified the Divine Person of Isaiah’s vision with Christ (Joh_12:41). St Paul charged the Ephesian elders to ‘feed the Church of God which he purchased with his own blood’ (Act_20:28) and applied to Christ the words of Joel, ‘Whosoever shall call upon the name of the Lord shall be saved’ (Rom_10:13). Thus He is One to whom prayer is offered (Act_7:59; Act_1:24 probably), cf. one of the earliest names for His disciples (Act_9:14; Act_9:21, 1Co_1:2). In the Epistles His Divinity is everywhere assumed and is ‘present in solution in whole pages from which not a single text could be quoted that explicitly declares it.’* [Note: Dale, Christian Doctrine, p. 87.] His name is joined with that of the Father, and a singular verb follows (1Th_3:11, 2Th_2:16-17); the title ‘Lord’ in the highest sense is given (Rom_10:9, 1Co_12:3, etc.); He is ‘God blessed for ever’† [Note: See Sanday-Headlam, Romans, pp. 233–238.] (Rom_9:5), and ‘in him dwelleth all the fulness ( ðëÞñùìá ) of the Godhead bodily’ (Col_2:9; cf. Col_1:19, Joh_1:16).
1. Eternal Existence.—Christ claimed that He came down from heaven without ceasing to be what He was before (Joh_3:13). Existence without beginning is implied in Joh_8:58 ‘before Abraham was born ( ãåíÝóèáé ) I am’ ( åἰìß ), cf. Rev_21:6; and He spoke of the glory which He had with the Father before the world was (Joh_17:5). The Ëüãïò was in the beginning, He was the ‘mediate Agent of Creation’ (Joh_1:1; Joh_1:3, Col_1:16, Heb_1:2; Heb_1:10); He is the upholder of all things (Col_1:17, Heb_1:3), the ‘first-born of all creation’ and ‘before all things’ (Col_1:15; Col_1:17), cf. the use of ‘manifested’ ( öáíåñïῦóèáé ) in 1Ti_3:16; 1Pe_1:20, etc.
2. Unique Relation to God.—In a few passages only does Jesus call Himself the Son of God (Luk_22:70, Joh_5:25; Joh_9:35; Joh_11:4, cf. Mat_27:43, Joh_10:36); yet He was early conscious of His Sonship (Luk_2:49). He frequently accepted the title (cf. Mat_16:16), and this led to the charge of blasphemy (Joh_19:7; cf. Joh_5:18). From the earliest time it was adopted as expressing the uniqueness of His Person (Act_9:29, Rom_1:4, etc.). He is described as the ‘Only-begotten’ ( ìïíïãåíÞò , Joh_1:14; Joh_1:18; Joh_3:16; Joh_3:18, 1Jn_4:9). He spoke of ‘My Father,’ ‘Your Father,’ but not of ‘Our Father’ (except as a form of address to be used by His disciples in prayer, Mat_6:9, Luk_11:2 Authorized Version ), ‘thus drawing a sharp line of distinction between Himself and His disciples, from which,’ says Dalman,‡ [Note: The Words of Jesus , p. 190 (Eng. tr.).] ‘it may be perceived that it was not the veneration of those that came after that first assigned to Him an exceptional relation to God incapable of being transferred to others.’ In this respect Mat_11:27, which forms the link between the Synoptics and the Fourth Gospel, is quite explicit (cf. Hasting's Dictionary of the Bible ii. 623); cf. also Mar_13:32 and the clear distinction made in Joh_20:17.
3. Union and Equality.—The Jews interpreted His words ‘My Father worketh even until now and I work’ as making Himself equal with God, and He did not correct them (Joh_5:17-18). ‘I and the Father are one’ ( ἓí ἐóìåí ) implies one essence not one Person (Joh_10:30), cf. Joh_5:23, Joh_10:33, Joh_14:7 f., Joh_17:11; Joh_17:21 f., It is difficult to describe the manner in which St. Paul associates Him with the Father as the ground of the Church’s being and the source of spiritual grace and peace, in any other terms than as ascribing to Him a coequal Godhead (1Th_1:1; 1Th_3:11 f., 2Th_1:1, 2Co_13:14), cf. Php_2:6 ( ïὐ÷ ἁñðáãìὸí ἡãÞóáôï ôὸ åἶíáé ἴóá èåῷ ).
4. Subordination and Dependence.—such as belong to the filial relation—are also clearly implied in Joh_5:19 (‘The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner’), and in Joh_14:28 (‘The Father is greater than I’), cf. also Joh_5:22; Joh_5:26; Joh_6:37. So in Epp. ‘All things are yours; and ye are Christ’s; and Christ is God’s’ (1Co_3:21; 1Co_3:23), cf. 1Co_11:3; 1Co_15:28.
5. Universal Power is frequently claimed by Christ as His even on earth, although it could not be fully exercised until after the Ascension (Luk_10:22 || Joh_16:15). He is given authority ( ἐîïõóßá ) over all flesh (Joh_17:2); ‘All authority hath been given unto me in heaven and on earth’ (Mat_28:18), cf. Joh_3:35; Joh_13:3. Accordingly St. Peter describes Him as ‘Lord of all’ (Act_10:36); He is ‘over all’ (Rom_9:5); and the ‘head of all principality and power’ (Col_2:10). He is present still with His Church though invisible (Mat_18:20; Mat_28:20, cf. 1Co_5:4), ruling and guiding (Act_9:10; Act_22:18; Act_23:11, and cf. the letters to the Churches, Revelation 2, 3).
6. Divine Consciousness and Knowledge.—Jesus claimed a unique knowledge of the Father and the exclusive power of revealing Him (Mat_11:27). He spoke of heavenly things which could only be known by Divine consciousness (Mat_18:10; Mat_18:19, Luk_15:10, Joh_3:12; Joh_14:1). He was the great Prophet which was to come (Joh_6:14, Act_3:22), the fullest revealer of God’s will (Heb_1:2), but He differed essentially from even the highest prophets, in that He spoke with authority as from Himself, and never introduced His message by such words as ‘Thus saith the Lord.’ ‘In him are all the treasures of wisdom and knowledge hidden’ (Col_2:3). He knew (Joh_18:4) and made known the details of His Passion and Resurrection (Mar_8:31; Mar_9:31; Mar_10:33 etc., cf. Mar_14:8-9). He foretold the sufferings of His disciples (Mat_10:18 f.), the destruction of Jerusalem (Luk_19:43-44; Luk_21:21), events preceding the end of the world (Matthew 24 ||) and the judgment of mankind (see below). Here too may be mentioned His power of knowing the thoughts of men. Such knowledge is described both as relative, acquired ( ãéíþóêåéí , cf. Mar_2:6), and absolute, possessed ( åἰäÝíáé , cf. Joh_6:61, Luk_11:17), cf. Luk_7:39-40; Luk_9:47. He seems to be addressed as êáñäéïãíþóôçò in Act_1:24, which agrees with what is told as to His supernatural knowledge of the thoughts and lives of persons, cf. Joh_2:24-25 (‘He knew all men.… he himself knew what was in man’), also Luk_19:5, Joh_1:48; Joh_4:18; Joh_4:29; Joh_6:64; Joh_11:11; Joh_11:14. It appears also with regard to things (Mat_17:27; Mat_21:2; Mat_26:18, Luk_5:4-6, cf. Joh_21:6). Whether such passages imply absolute omniscience, or omniscience conditioned by human nature, depends upon the view taken of the Kenosis (see Westcott, Add. Note on Joh_2:24; Gore, Bamp. Lect. p. 147).
7. Self-assertion and Exclusive Claims.—His works were such as no other man did (Joh_15:24), His words shall outlast heaven and earth (Mat_24:35), men will be judged by their relation to Him (Mat_7:23; Mat_10:32), and by their belief or unbelief on Him (Mar_16:18, Joh_6:40; Joh_12:48). He requires the forsaking of everything which may prove a hindrance to following Him (Mat_8:21; Mat_10:37, Mar_10:21, Luk_14:26). Suffering and loss incurred for His Name’s sake will be rewarded in the Regeneration (Mat_19:29 ||), even now those who suffer for His sake are blessed (Mat_5:10 f.). He claims to be the Light of the world (Joh_8:12; Joh_9:5; Joh_12:46), the Way, the Truth, and the Life (Joh_14:6). Eternal life, spiritual strength, and growth can come only from union with Him and feeding on Him (Joh_5:40; Joh_6:51 f., Joh_10:28; Joh_15:4-5; Joh_17:2). He is the Giver of rest and peace (Mat_11:28, Joh_14:27). And such claims are endorsed by St. John (Joh_1:9, 1Jn_5:12) and St. Paul (Rom_8:1, Php_4:13, 1Ti_1:12).
ii. Attributes belonging to the Union of the two Natures.
1. Mediation.—There is a twofold Mediatorial activity ascribed to the Son of God which must be distinguished; that presented in the revelation of the Logos proceeding from God all-creating and all-sustaining; and that exhibited in the work of the Christ, leading back to God and transforming the relation of contrast into one of union, that God may be all in all.* [Note: See Martensen, Christian Dogmatics, § 180.] The former has been already mentioned, the latter appears in passages which speak of Christ as delivering us from sin and Satan (Joh_12:31-32, Heb_2:14-15, 1Jn_3:5; 1Jn_3:8), as obtaining for us eternal life (Joh_3:14 f., Joh_6:51, Rom_6:23, etc.), as procuring the gracious influence of the Holy Spirit (Joh_14:16; Joh_14:28, Act_2:33, Tit_3:5-6 etc.), conferring Christian graces (1Co_1:4 f., Eph_1:3-4 etc.), and acting as our representative High Priest (Heb_4:14; Heb_7:25 f. etc.).† [Note: Dale, Atonement, p. 451.] The title ‘Mediator’ ( ìåóßôçò ) occurs in 1Ti_2:5, Heb_8:6; Heb_9:15; Heb_12:24.
2. Sovereignty.—One object of Christ’s coming was to found a world-wide imperishable society, called the Kingdom of Heaven or the Kingdom of God. He was foretold in prophecy as King (Zec_9:9, cf. Mat_21:5). He Himself spoke of His Kingdom (Mat_13:41; Mat_16:28, Luk_22:30) and accepted the title from Pilate, but explained that it was ‘not of this world’ (Joh_18:36-37). Satan tempted Him to antedate it by a short but sinful method (Mat_4:8-9). He is ‘King of Kings and Lord of Lords’ (Rev_19:16; cf. Rev_11:15).
Dalman (Words of Jesus, p. 133 f.) thinks, assuming an Aramaic original, that ἐí ôῇ âáò . ìïõ or áὐôïῦ would have to be rendered ‘when I am King,’ etc., and Luk_23:42 ‘as King’; cf. Dan_6:28 áְּîַìְëåּç ãָּøְéָåָùׁׁ ‘in the reign of Darius.’ On the ‘originality’ and ‘audacity’ of Christ’s design to form a world-wide kingdom see Liddon, . Lect. iii.; Homo, ch. v.
3. Consciousness of His Mission was ever present to His mind. Frequently He uses such expressions as ‘the Father that sent me’ (Joh_6:44; Joh_8:16; cf. Joh_20:21), ‘Him that sent me’ (Joh_7:33; Joh_12:44; Joh_16:5), ‘I am sent’ (Mat_15:24, Luk_4:43). There was the sense of purpose in His life, ‘To this end am I come into the world, that I should bear witness unto the truth’ (Joh_18:37); it is implied in the repeated use of ‘must’ ( äåῖ ), implying ‘moral obligation, especially that constraint which arises from Divine appointment’ (Grimm-Thayer, see Mar_8:31, Luk_24:46 TR [Note: R Textus Receptus.] , Joh_3:14 etc.); and cf. Luk_9:51 ‘He steadfastly set ( ἐóôÞñéîå ) his face to go to Jerusalem.’
4. Sinlessness.—While He had the most perfect appreciation of sin and holiness, while He prescribed repentance and conversion, rebuking all self-righteousness and pride, He was absolutely without any consciousness of sin or need of repentance in Himself. He claimed to be free from it (Joh_14:30); He challenged examination and conviction (Joh_8:46); He could say at the end: ‘I glorified thee on the earth, having accomplished the work which thou hast given me to do’ (Joh_17:4, cf. Joh_8:29; Joh_19:30, Mat_3:17; Mat_17:5; and as to His best disciples, Luk_17:10). The truth of His claim was testified by His forerunner (Mat_3:14), most intimate friends (Joh_1:14), enemies (Mar_14:55 f.), judges (Joh_18:38, Mat_27:24 etc., Luk_23:15), and betrayer (Mat_27:4)—on Mar_10:18 see the Commentaries. Christ’s moral perfection is recognized everywhere in the Epistles: ‘who knew no sin’ (2Co_5:21); ‘who did no sin, neither was guile found in his mouth’ (1Pe_2:22). He is holy ( ἅãéïò , Act_3:14, Rev_3:7; ὅóéïò , Heb_7:26), righteous ( äßêáéïò , 1Pe_3:16, 1Jn_2:1), pure ( ἁãíüò , 1Jn_3:3), guileless and undefiled ( ἄêáêïò , ἀìßáíôïò , Heb_7:26); cf. Heb_4:15, 1Jn_3:5; 1Pe_1:19.
5. Glory.—St. John, summing up his experience, writes: ‘We beheld his glory, glory as of the only-begotten from the Father’ (Joh_1:14); here many find a reference to the Shekinah (note ἐóêÞíùóåí ) and interpret äüîá as the ‘totality of the Divine attributes’ (cf. Liddon, BL [Note: L Bampton Lecture.] 2 [Note: designates the particular edition of the work referred] 232); others, as ‘a glory which corresponded with His filial relation to the Father even when He had laid aside His divine glory’ (Westcott). Isaiah in his vision saw His glory (Joh_12:41), it was manifested in His ‘signs’ (Joh_2:11), and at the Transfiguration (2Pe_1:17). In some sense it was laid aside or veiled at the Incarnation (Joh_17:5), but Christ constantly spoke of it as regained by means of His death and resurrection (Joh_12:23; Joh_13:31; Joh_17:1; Joh_17:5), cf. Joh_12:18, Php_3:21, and Rev_5:12 (‘Worthy is the Lamb that hath been slain to receive the power and riches … and glory and blessing’). He will come hereafter in His glory as Judge (Mat_25:31), cf. Mat_19:28; 1Pe_4:13; and in Epp. He is styled ‘the Lord of glory’ (1Co_2:8, Jam_2:1).
6. Salvation.—His mission on earth was ‘to seek and to save that which was lost’ (Luk_19:10; cf. Luk_9:56, Joh_3:17, 1Ti_1:15), it was implied in His very name (Mat_1:21). He is the author ( ἀñ÷çãüò , Heb_2:10; áἴôéïò , Heb_5:9) of salvation. Twice only is the full title ‘Saviour of the world’ given (Joh_4:42, 1Jn_4:14, cf. 1Ti_4:10), but ‘Saviour’ is found frequently (Luk_2:11; cf. Luk_2:30, Act_5:31; Act_13:23, Php_3:20, 2Pe_3:18 etc.). In this connexion may be noted the power of forgiving sins which He claimed on earth as Son of Man; see His words to the man sick of the palsy, with the comment of the bystanders (Mat_9:2 f.), and to the woman who was a sinner (Luk_7:46), cf. Act_5:31; Act_10:43.
7. Judgment.—One of the most momentous attributes is the power of judging mankind, involving complete and entire knowledge of the thoughts, actions, and circumstances of all men (cf. 1Co_4:5). That such should be His work was foretold by John the Baptist (Mat_3:12) and asserted by Himself (Mat_16:27; Mat_25:31 etc., cf. Rev_22:12). It is committed to Him by the Father (Joh_5:22), because He is a son of man (Joh_5:27 (Revised Version margin) ), and His disciples should watch, making supplication that they may prevail … to stand before Him (Luk_21:36). He is ‘ordained by God to be the judge of quick and dead’ (Act_10:42; cf. Act_17:31, 2Ti_4:1), and before His judgment-seat we all must be made manifest (2Co_5:10, cf. Rom_14:10).
8. Supreme Power.—He exercised power over nature (Joh_2:9, Mat_8:26; Mat_14:25; Mat_21:19, Mar_6:35 f., Luk_5:4 f.). His various miracles of healing showed His power over disease. Sometimes the cure was accompanied by His touch (Mat_8:3; Mat_8:15; Mat_20:34, Luk_22:51); sometimes the sufferer touched Him (Mar_5:18, Luk_6:19); it was wrought by a word (Mat_12:13); or by visible and tangible means (Joh_9:6-7); and even at a distance (Mat_8:13, Mar_7:30, Joh_4:50). Three instances of power over death are recorded (Mar_5:41, Luk_7:14, Joh_11:43); cf. Mat_11:5. His power also over evil spirits was shown in many cases and acknowledged by them (Mar_1:24; Mar_5:7, Luk_4:33 etc., cf. Act_10:38). He was the One stronger than the strong man, Luk_11:22, cf. Mat_4:10-11. He excited astonishment in the people (noted chiefly in Mk. and Lk.). It was caused by His teaching (Mat_7:28, Mar_1:22), His words of grace (Luk_4:22, cf. Joh_7:15; Joh_7:46), and the authority with which He spoke (Luk_4:32); in these instances èáõìÜæåéí and ἐêðëÞóóåóèáé are used. The effects produced by His miracles are expressed by similar words of amazement— èáõìÜæåéí (Mat_15:31, Mar_5:20, Luk_11:14, Joh_7:21); ἐêðëÞóóåóèáé (Mar_7:37, Luk_9:43); èÜìâïò and ἐêèáìâåῖóèáé (Mar_9:15, Luk_4:36); ἔêóôáóéò and ἐîßóôáóèáé (Mar_2:12, Luk_5:28; Luk_8:56); öüâïò (Luk_5:26; Luk_7:16). Among the disciples the same feelings were caused: ‘they were sore amazed in themselves’ ( ëßáí ἐîßóôáíôï , Mar_6:51); ‘being afraid they marvelled’ ( öïâçèÝíôåò ἐèáýìáóáí , Luk_8:25); ‘they were amazed ( ἐèáìâïῦíôï ) and astonished exceedingly’ ( ἐîåðëÞóóïíôï , Mar_10:24; Mar_10:26); ‘they were amazed ( ἐèáìâïῦíôï ) and afraid’ ( ἐöïâïῦíôï ) on the last journey to Jerusalem (Mar_10:32).
9. Dignity.—An attribute commanding respect and reverence is closely connected with the above. The Baptist declared Christ to be immeasurably above himself (Joh_1:27), while Christ described him as the greatest of the prophets because His forerunner (Mat_11:9-10); the disciples ‘were afraid to ask him’ (Mar_9:32, cf. Joh_4:27); those who came to arrest Him fell to the ground (Joh_18:6; cf. Joh_10:38 Revised Version NT 1881, OT 1885 ), and Pilate was the more afraid hearing His claim to be the Son of God (Joh_19:8); note His silence (Mat_26:62 f., Mar_15:3 f., Luk_23:9). Other feelings, however, than reverence for His dignity were also excited, e.g. repulsion in the demoniacs (Luk_4:33) and in the Gerasenes (Mar_5:17); wrath (Luk_4:28); shame in His adversaries, joy in the multitude (Luk_13:17); consciousness of unworthiness in the centurion (Mat_8:8), and of sinfulness in Peter (Luk_5:8).
10. Restraint in the use of Power.—This attribute is strongly marked. Christ never used His Divine power for His own benefit (Mat_4:2 f.) nor for destroying life (on apparent exceptions, Mar_5:13, Mat_21:19, see Comm.). He restrained it that the Scriptures might be fulfilled (Mat_26:54), and His exercise of it was often limited by want of faith on the part of those present (Mat_13:58).
iii. Attributes belonging to Christ’s true Human Nature.—Becoming truly man, He took upon Him our nature as the Fall had left it, with its limitations, its weaknesses, and its ordinary feelings so far as they are not tainted by shi. He partook of flesh and blood, and in all things was made like unto His brethren (Heb_2:14; Heb_2:17, cf. Rom_8:3). He possessed a true human will, but ever subject to the guidance of the Divine will (Joh_6:38, Mat_26:39); a human soul ( øõ÷Þ , Mat_26:38, Joh_12:27) and a human spirit ( ðíåῦìá , Mar_2:6, Luk_23:46, Joh_11:33; 1Pe_3:16); He was representative Man (1Co_15:22); all which is implied in ‘the Word became flesh’ ( ὁ Ëüãïò óÜñî ἐãÝíåôï , Joh_1:14). The Permanence of His Manhood is evident since He was recognized after the Resurrection (cf. Joh_20:27) and ascended with His glorified body into Heaven; there He intercedes as our High Priest (Heb_4:14 etc.), and will one day come again in like manner as He was seen to go into heaven (Act_1:11).
1. Limitation of Power seems to be implied in the Incarnation; it is noted especially by St Mark, who has several passages expressing inability ( ïὐ äýíáóèáé , Mar_1:45; Mar_7:24; Mar_6:5, which compare with Mat_13:58).
2. Limitation of Knowledge is distinctly asserted by Jesus Himself on one point (Mat_24:36 Revised Version NT 1881, OT 1885 , Mar_13:32, cf. Act_1:7, Heb_10:13). In His childhood He grew, ‘becoming full of wisdom’ ( ðëçñïýìåíïí ); He advanced ( ðñïἐêïðôå ) in wisdom (Luk_2:40; Luk_2:52); the story of the fig-tree implies that He expected to find fruit ( ἦëèåí åἰ ἄñá åὑñÞóåé ôé ἐí áὐôῇ , Mar_11:13). He prayed as if the future were not clear (Mat_26:39); He asked questions for information (Mat_9:26, Mar_6:38; Mar_8:23; Mar_8:27; Mar_9:21, Luk_8:30, Joh_11:34), cf. Mar_11:11.
3. Astonishment and Surprise.—In two cases only is Jesus said to have marvelled ( èáõìÜæåéí , Mar_6:6, Luk_7:9), but surprise is implied at His parents (Luk_2:49); at the disciples’ slowness of faith and understanding (Mar_4:40; Mar_7:18); at the sleep of Simon (Mar_14:37); cf. Mar_14:33 where a very strong word is used of the Agony ( ἐêèáìâåῖóèáé , to be ‘struck with amazement’).
4. Need of Prayer and Communion with the Father is apparent from many passages. Sometimes He continued all night in prayer (Luk_6:12). It was associated with great events in His life (Luk_3:21; Luk_6:12-13; Luk_9:18; Luk_9:28, Joh_12:27; Mat_26:36 f. ||, cf. Heb_5:7); it is mentioned after days of busy labour (Mat_14:23, Mar_1:35, Luk_5:16). He offered thanks also (Mat_11:25, Joh_11:41). Jesus prayed for His disciples (Luk_22:32, John 17), and taught them to pray (Mat_6:9, Luk_11:2), but He never gathered them to pray with Him. Compare also Mat_14:19; Mat_19:13, Luk_11:1; Luk_24:30 etc.
5. Temptation was a reality to Jesus (Mat_4:1-11 ||), Satan left Him only for a season (Luk_4:13; cf. Luk_22:53, Joh_14:30). It came also from Peter (Mat_16:23) and His enemies (Luk_11:53); cf. Luk_22:28 ( ἐí ôïῖò ðåéñáóìïῖò ìïõ ); He was ‘in all points tempted like as we are, yet without sin’ ( ÷ùñὶò ἁìáñôßáò , Heb_4:15).
6. Suffering came from such temptation (Heb_2:18); but the word ðÜó÷åéí is specially used of the last days of His earthly life. Thus the prophecy of the Suffering Servant in Isaiah was fulfilled (Mar_9:12, Luk_24:26; Luk_24:46; cf. åἰ ðáèçôὸò ὁ ×ñéóôüò , Act_26:23). Peter’s confession at Caesarea Philippi marked the time when Jesus began to emphasize this side of the Messianic prophecies (Mat_16:21, cf. Mat_4:17). The only absolute use of the word in the Gospels occurs in Luk_22:15. (See ‘Sorrow’ below.) By suffering He learned the moral discipline of human experience, He was ‘made perfect’ and ‘learned obedience’ (Heb_2:10; Heb_5:8-9), so that He can be a pattern and example for Christians (1Pe_2:21, 1Jn_2:6; 1Jn_3:3). He exhibited faith (Heb_3:2; Heb_3:6) and trust (Joh_11:41 f., Heb_2:13) in the highest forms. He is the ‘author and perfecter ( ἀñ÷çãὸò êáὶ ôåëåéùôÞò ) of our faith’ (Heb_12:2), ‘the perfect example—perfect in realization and effect—of that faith which we are to imitate trusting in Him’ (Westcott). Submission and Obedience He showed to Mary and Joseph also (Luk_2:51), and to His Heavenly Father (Mat_26:42); cf. Rom_5:19. The purpose of His life was summed up in the words ‘to do thy will, O God’ (Heb_10:7).
7. Liability to Human Infirmities.—Jesus experienced hunger (Mat_4:2; Mat_21:18, cf. Joh_4:31); thirst (Joh_4:7; Joh_19:28, cf. Mat_27:34); weariness and pain: ‘being wearied ( êåêïðéáêþò ) with His journey He sat thus ( ïὕôùò ) by the well’ (Joh_4:6); in the boat He ‘fell asleep’ ( ἀöýðíùóå , Luk_8:23); in the Garden there appeared an angel strengthening Him ( ἑíéó÷ýùí , Luk_22:43); He was unable to carry His cross (Mar_15:21), and it would seem that He Himself required support (cf. öÝñïõóé Mar_15:22 with ἐîÜãïõóé Mar_15:20); cf. 2Co_13:4, Heb_4:15. No sickness is mentioned (the quot. in Mat_8:17 can hardly bear this meaning); He truly died, but it was a voluntary death (Joh_10:17-18; and note that in no Gospel is the word ‘died’ used of His passing from life); cf. Rom_6:9 ‘death hath no more dominion over him’ ( ïὐêÝôé êõñéåýåé ), and Act_2:24.
8. Sorrow.—The prophecy was amply fulfilled that the Messiah should be ‘a man of sorrows and acquainted with grief.’ Sorrow was inevitable for one who had such insight into human nature, and so sympathized with its woes (cf. Joh_11:33-38). It came also from ‘the gainsaying’ ( ἁíôéëïãßá ) of sinners (Heb_12:3; cf. 1Pe_2:21 f.). One of the greatest causes of grief is misunderstanding of motive and action, which He experienced in abundance. On one occasion His relatives spoke of Him as ‘mad’ ( ἐîÝóôç , Mar_3:21); His enemies said He had a demon and was mad (Joh_10:20), and ascribed His works to Beelzebub (Luk_11:15). There was disappointment also (Luk_13:34, Joh_5:40). The knowledge of what was coming cast a shadow on His life (Luk_12:50, Joh_12:27), it is implied in the description of the last journey to Jerusalem (Mar_10:32); at the Last Supper He was troubled in spirit ( ἐôáñÜ÷èç , Joh_13:21); it is clearly expressed in the accounts of the Agony—Mat_26:37 ἤñîáôï ëõðåῖóèáé êáὶ ἁäçìïíåῖí , the latter expressing ‘utter loneliness, desertion, and desolateness’ (Edersheim); Mar_14:33 ἤñîáôï ἐêèáìâåῖóèáé êáὶ ἀäçìïíåῖí ; Luk_22:44 ãåíüìåíïò ἐí ἀãùíßᾳ , and the Bloody Sweat; His soul was ðåñßëõðïò ἕùò èáíÜôïõ (Mat_26:38); the strong word ἀðåóðÜóèç ‘was parted’ is used in Luk_22:41 as if the separation itself caused grief; and the sorrow culminated in the heartbroken cry on the cross (Mat_27:46). Cf. Heb_5:7 ìåôὰ êñáõãῆò ἰó÷õñᾶò êáὶ äáêñýùí .
9. Joy.—It would be a great mistake, however, to regard His whole life as one of continuous overwhelming sorrow.* [Note: See Brooks, New Starts in Life, Sermon on ‘Joy and Sorrow.’] Our accounts deal almost entirely with the last three years, and surely there must have been much real happiness in the previous thirty years spent in honest work amid the beautiful surroundings of Nazareth, especially as He was conscious of no stain of guilt or failure in duty, and felt no remorse. Even in the Gospels we see His pure appreciation of nature and of children’s games. It is once recorded that He rejoiced in spirit ( ἠãáëëéÜóáôï , Luk_10:21), and several times He used ‘joy’ ( ÷ÁÑÜ and ÷ÁἹÑÙ ) of Himself (Joh_11:15; Joh_15:11; Joh_17:13, cf. Luk_15:5; Luk_15:10). He must have felt joy in communion with His Father (Mat_11:25, Joh_11:41), and in the consciousness of success (Luk_10:18, Joh_16:33). Complaisance appears in His praise of the centurion (Mat_8:10) and His words to Simon (Mat_16:17); cf. Mat_21:16, Luk_19:40, Joh_4:32. So Heb_12:2 (‘for the joy that was set before him he endured the cross’). See ‘Sociability’ (22).
10. Humility and Meekness.—These were shown in the circumstances of His childhood (Luk_2:24; Luk_2:51); during His ministry He was homeless (Mat_8:20), and sometimes without money (Mat_17:27, cf. Luk_8:3). He describes Himself as ‘meek and lowly of heart’ ( ðñᾷïò êáὶ ôáðåéíüò , Mat_11:29); cf. Joh_1:29, 2Co_10:1 ( äéὰ ôῆò ðñᾳüôçôïò êáὶ ἑðéåéêåßáò ôïῦ ×ñéóôïῦ ). ‘Though he was rich, yet for your sakes he became poor’ ( ἑðôþ÷åõóå , 2Co_8:9); He ‘emptied himself’ ( ἐáõôὸí ἑêÝíùóå , Php_2:7, see whole passage). His life was one of unselfish ministry to others (Mat_20:28, Joh_13:4 f., Luk_22:27; Luk_22:51; cf. Luk_23:28 and the first three ‘Words on the Cross’). He ‘pleased not himself’ (Rom_15:3), and ‘He gave himself up for us’ (Eph_5:2).
11. Patience and Longsuffering are seen in Luk_9:55; Luk_23:34, Joh_18:11; Joh_18:23; He left us the example of His patience (1Pe_2:20-21, Heb_12:1-2); cf. 2Th_3:5 (Lightfoot’s Notes on Epp. of St. Paul, in loc.) and 1Ti_1:16.
12. Compassion.—His compassion ( óðëáã÷íßæåóèáé ) is often noticed: it led Him to send out the Twelve (Mat_9:36), to heal the sick (Mat_14:14), to feed the 4000 (Mat_15:32), to give sight to the blind (Mat_20:34), to touch the leper (Mar_1:41), to teach (Mar_6:34), and to restore the widow’s son (Luk_7:13). Cf. also Luk_1:78, Mar_9:32, Php_1:8. In Authorized Version ‘compassion’ stands also for ἐëååῖí (Mar_5:19) and ìåôñéïðáèåῖí (Heb_5:2). His mercy is appealed to ( ἐëååῖí ) by the Canaanite woman (Mat_15:22), Bartimaeus (Mar_10:47), and the ten lepers (Luk_17:13). He is a High Priest who can be ‘touched with the feeling ( óõìðáèῆóáé ) of our infirmities’ (Heb_4:15); cf. Mat_8:17.
13. Tender Thoughtfulness appears in Mat_17:7; Mat_28:10, Mar_6:31; Mar_6:48, Joh_6:10 ( Revised Version NT 1881, OT 1885 ) 18:8, 20:15. Cf. the story of Jairus’ daughter, Mar_5:36; Mar_5:40-41; Mar_5:43 (on Mar_7:25 f., see Comm.).
14. Pity.—In the story of the man with the withered hand mingled pity and anger appear ( óõëëõðïýìåíïò , Mar_3:5). Twice He is recorded to have sighed ( ἐóôÝíáîå , Mar_7:34; ἀíáóôåíÜîáò ôῷ ðíåýìáôé , Mar_8:12). Twice He wept for others ( ἕêëáõóåí , Luk_19:41; ἐäÜêñõóåí , Joh_11:35; cf. Heb_5:7, under ‘Sorrow’ above). He was accustomed to give alms to the poor (Joh_12:5; Joh_13:29). Cf. Luk_13:34; Luk_22:61.
15. Love.—He showed His affection for little children, taking them up in His arms (Mar_9:36; Mar_10:16, cf. Mat_21:16); beholding the rich young ruler, He loved him ( ἡãÜðçóåí , Mar_10:21); He called the disciples His friends ( ößëïé , Luk_12:4, Joh_15:14-15), whom He loved ( ἠãÜðçóåí ) unto the end (Joh_13:1, cf. Joh_13:34; Joh_15:9; Joh_15:12). Even in this select circle there was one of whom it was specially said ‘Jesus loved him’ ( ἠãÜðá , Joh_19:26; Joh_2:17; Joh_2:20; ἐößëåé , Joh_20:2). He also loved ( ἐößëåé ) Lazarus (Joh_11:3; Joh_11:36), and, with a significant change of word ( ἠãÜðá , Joh_11:5), Martha and Mary. There are many reff. in Epp. to His love for His people and the Church; cf. Eph_5:2; Eph_5:25, Rom_8:35, 2Co_5:14, it ‘passeth knowledge’ (Eph_3:19), from it true love may be learned (1Jn_3:16 Revised Version NT 1881, OT 1885 ).
16. Courage and Firmness appear under various circumstances in Mat_8:26, Mar_4:38-40; Mar_10:32, Luk_4:30, Joh_11:7 f., Joh_18:4 f., Joh_19:11. His independence was well expressed by His questioners (Mat_22:16).
17. Fear in any unworthy sense ( öüâïò ) is not attributed to Him. In Heb_5:7 it is said that He was ‘heard for His godly fear’ ( åὐëÜâåéá ). Westcott takes the word in ‘its noblest sense,’ so Alford ‘reverent submission’ (see note); but Grimm-Thayer prefers to render as ‘fear, anxiety, dread’; ‘by using this more select word, the writer, skilled as he was in the Greek tongue, speaks more reverently of the Son of God than if he had used öüâáò .’ Caution, however, is often noted; cf. His withdrawals before opposition (Mar_3:7; Mar_7:24, Joh_7:1; Joh_11:54), also Joh_6:15 and the directions about the place of the Last Supper (Luk_22:10).
18. Desire ( ἐðéèõìßá , see art. Desire) is once used of Himself (Luk_22:15), and a longing for sympathy is apparent in His bringing of the three into the Garden and His returning to them between His prayers (Mat_26:37 f.): ‘in magnis tentationibus juvat solitudo, sed tamen ut in propinquo sint amici’ (Bengel).
19. That he felt shame at hearing a foul story seems a fair inference from Joh_8:6 f. (see Ecce Homo, ch. ix. end). He Himself says, ‘Whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed’ ( ἐðáéó÷õíèÞóåôáé , Luk_9:26); cf. Heb_12:2.
20. Anger and Indignation He often showed, though ὀñãÞ is attributed to Him in only one passage in the Gospels (Mar_3:5; cf. ὀñãὴ ôïῦ Ἀñíßïõ , Rev_6:16). He was ‘moved with indignation’ at the action of the disciples ( ἠãáíÜêôçóôå , Mar_10:14); possibly this should also be the translation of ἐìâñéìᾶóèáé in Joh_11:33; Joh_11:38 ((Revised Version margin) ), on which see notes of Westcott and Godet. The same word is rendered ‘strictly charge’ (‘threateningly to enjoin,’ Grimm-Thayer) in Mat_9:30, Mar_1:43. His rebukes ( ἐðéôéìᾶí ) are noted (Mat_8:26, Mat_1:25, Luk_4:39). Cf. also Mar_5:40; Mar_11:21, Joh_2:15, Mat_21:12. Sometimes he used Irony and Sarcasm: Luk_5:31, Mar_7:9 ( êáëῶò ἀèåôåῖôå ); Luk_13:32 (‘that fox’); Luk_16:22 (‘and was buried’ [‘a sublime irony,’ Trench]). Hypocrisy excited His deepest abhorrence. Cf. the Woes on the Scribes and Pharisees, Mat_23:13 f. || ending ‘ye serpents, ye offspring of vipers’; also Mat_12:34
21. Attractiveness appears in the readiness of many whom He called to forsake all and follow Him. The common people ‘heard him gladly’ (Mar_12:37, cf. Luk_19:48, Joh_12:19); publicans and outcasts were drawn to the ‘friend of publicans and sinners’ (Mar_2:15, Luk_7:37; Luk_19:3); two members at least of the Sanhedrin became His disciples (Joh_19:38-39); and He foretold how by His Crucifixion and Resurrection this attractiveness would attain universal sway (Joh_12:32). See art. Attraction.
22. Sociability.—In this respect Jesus presented a marked contrast to the Baptist, which was commented upon (Luk_7:33-34). He accepted invitations from Pharisees (Luk_7:36; Luk_11:37; Luk_14:1) and from Publicans (Mat_9:10, cf. Luk_19:5-10). In the home at Bethany He was a welcome guest (Luk_10:38). His first ‘sign’ was wrought at a marriage feast (Joh_2:1), and much of His parabolic teaching was suggested by feasts and the incidents of ordinary life; cf. Mat_22:2; Mat_25:1; Mat_25:14, Luk_14:18; Luk_19:12.
23. His Catholicity is to be noted finally. Though a Jew on the human side, yet He rose entirely above all merely national limits. ‘He can be equally claimed by both sexes, by all classes, by all men of all nations.’* [Note: See Gore, Bampton Lect. 168 f.] Even in His earthly ministry, though necessarily confined to His own nation (Mat_15:24), His sympathy went beyond these bounds; cf. Mat_8:5 f., Mat_15:22 f., Luk_10:33 f., Luk_17:18, Joh_4:23; Joh_4:35; Joh_10:16; Joh_12:20 f., Joh_12:47. He looked forward to the time when ‘they shall come from the east and west, and from the north and south’ (Luk_13:29); cf. Mar_13:10 and His last command, Mat_28:19. So each race of men as it is gathered into the Church finds in Him its true ideal.
We have thus presented to us a Person in whom Divine power, wisdom, and goodness are joined with the highest and holiest type of manhood. The portrait is ‘such as no human being could have invented.… We could not portray such an image without some features which would betray their origin, being introduced by our limited, erring, sinful minds.… And least of all could Jews have done so; for this was not by any means the ideal of their minds’ (Luthardt, Fundamental Truths of Christianity, 295 f., and notes). See also artt. on Divinity and Humanity of Christ, and on Names and Titles.
Literature.—Sanday’s ‘Jesus Christ,’ Ottley’s ‘Incarnation,’ and other articles in Hasting's Dictionary of the Bible ; Gore, Bampton Lectures and Dissertations; Liddon, Bampton Lectures; Stalker, Imago Christi; Seeley, Ecce Homo; Dale, Christian Doctrine and The Atonement; Dalman, The Words of Jesus; Robinson (J. A.), The Study of the Gospels; Robinson (C. H.), Studies in the Character of Christ; D‘Arcy, Ruling Ideas of Our Lord; Beet, Through Christ to God; Edersheim, Life and Times of Jesus the Messiah; Commentaries of Westcott, etc.
W. H. Dundas.