Christology: Jesus and God Essay - 689 Words | Majortests
1. All references to God's hands (Isaiah 48:13), nostrils (Exodus 15:8), or eyes (Proverbs 15:3) must be understood as anthropomorphic expressions trying to relate God to us in human terms. God is not one big body up in heaven. To have a body would indicate limitation in space, but God is omnipresent and is not limited by any form or body (I Kings 8:27; Psalm 139:7-13). If we are to understand these Scriptures to be physical descriptions of God, we would also be forced to believe that God is part bird because the Scriptures speak of God as having wings (Psalm 91:4). The Scripture declares that God is Spirit (John 4:24), and spirits by definition do not have physical bodies (Luke 24:36-39).
2. . Thomas Nelson Publishers, 1985, on PC Study Bible. Computer Software. Version 2.1. Biblesoft. Seattle, WA.. 1993-1996.
5. A.T. Robertson, (Grand Rapids, MI: Baker Book House, 1932), 5:336.
6. Liddon, as found in on PC Study Bible.
7. The Bible. .
8. Paul penned the epistle to the Colossians around A.D. 64, about 34 years after Jesus' death and resurrection, yet at that time he said the fulness of the Godhead "dwelleth" in Jesus bodily. "Dwelleth" is in the present tense form in the Greek and English. This indicates that in A.D. 64, the fulness of the Godhead was still dwelling in Jesus Christ's physical body.
9. Daniel L. Segraves, (Stockton, CA: n.p., 1997), 31.
10. Millard J. Erickson, (Grand Rapids: Baker Book House, 1985), 752.
11. The only difference between Elisabeth and Mary's experiences was sexual intercourse. Elisabeth conceived by this method whereas Mary did not. Mary conceived when the Holy Ghost came upon and overshadowed her (Luke 1:35). Sexual intercourse must not be confused with conception. The two events are not same thing. Conception is the uniting of the sperm with the egg. This was the similarity between Elisabeth and Mary's conception.
12. Segraves, 7.
14. Ibid., 7.
15. Ibid., 49.
16. This is a quote from the Chalcedon Creed adopted in A.D. 451 at Chalcedon. This creed has been the orthodox statement concerning Christology ever since. Although we do not base our faith in or doctrine upon any creed of church history, they can be used for our purposes when they concur with Biblical truth. In this case, the Chalcedon Creed does speak of Biblical truth and therefore I have used it here.
17. Erickson, 735.
18. This does not mean that Jesus' humanity was different than ours in any way. The only way in which His humanity could be said to be different from ours is that His humanity only exists by its union with the Spirit of God, whereas our humanity exists by the union of two human parents. The difference between our flesh and His flesh is a matter of origin and subsistence. The origin and subsistence of His flesh is from the conception brought about by the miraculous conception of the Holy Ghost in Mary's womb, while ours is from the genetical influence of two natural parents brought about by a natural conception.
19. Segraves, 7.
20. Homer A. Kent Jr., , ed. Frank E. Gaebelein. Vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1978), 126, as found in Segraves, 11.
21. Feinberg, "The Kenosis and Christology: An Exegetical-Theological Analysis of Phil 2:6-11," found in Trinity Journal, 1980), 41.
22. Bauer, Arndt and Gingrich, (Chicago: The University of Chicago Press, 1979), 108, as found in Segraves, 12.
23. Paul Feinberg, 34-35.
24. Kenneth S. Wuest, , vol. 2. (Grand Rapids, MI: Eerdmans, 1973), 64, as found in Segraves, 12.
25. Wesley J. Perschabacher, ed., (Peabody, MA: Hendrickson Publishers, Inc., 1990), 236.
26. Segraves, 13.
27. Crucifixion was the most dishonorable way of execution among the Romans. It was reserved only for the lowest of criminals. The honorable way to be executed was to be beheaded by the sword (Romans 13:4). To show the extent of Jesus' humbling, Paul pointed out that Jesus not only submitted to the idea of dying for sins He didn't committ, but He gave His life in the most dishonorable form of execution practiced in His day.
28. The "right hand of God" is not indicative of a locale or physical reality. This is an anthropomorphic expression (expressions relating God in human terminology for the purpose of understanding aspects of His infinity that could not otherwise be expressed to and understood by finite human minds) speaking of exaltation, power, prestige, honor, and strength. This will be elaborated upon later in this paper.
29. Segraves, 14.
30. Ibid., 16.
31. Erickson, 735.
32. "Apheontai" and "kekratentai" translated "are forgiven" and "are retained" respectively, are in the perfect passive indicative tense in the Greek. The idea of the Greek perfect tense can not be conveyed adequately in a word-for-word translation. Even a thought-for-thought translation sounds awkward in the English language. The Greek perfect tense explains action that began at some point in the past and continued to a point of completion, with results continuing on into the future. The proper translation of apheontai and kekratentai is "shall be having been forgiven" and "shall be having been retained." The originator of the forgiveness or unforgiveness of sins is God. He is the one who began the action in the past. We just carry out the continuing effects of this forgiveness or unforgiveness on earth.
33. Although commonly stigmatized by Oneness Pentecostals, the term "God the Father" is Biblical. It is used a total of thirteen times in the New Testament, both by Jesus, Paul, Peter, John, and Jude (John 6:27; Galatians 1:1; Ephesians 6:23; Philippians 2:11; II Peter 1:17; II John 1:3; Jude 1). We must not be afraid of using Biblical terminology because of false theologies that have been derived from it. Although "God the Father" is Biblical, "God the Son" and "God the Holy Ghost" are not and thus should be avoided. These terms were invented to express an idea of the Godhead not found in Scripture.
34. The analogies are based on Erickson's analogies, 735-736.
35. Romans 1:7; I Corinthians 1:3; II Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; I Thessalonians 1:1; II Thessalonians 1:2; I Timothy 1:2; II Timothy 1:1-2; II Peter 1:1-2; II John 3; Jude 1.
36. Segraves, 37.
37. Ibid., 38.