Post by Bronson on Apr 25, 2023 14:29:13 GMT -8
When Jesus came into the region of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?" So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter answered and said, "You are the Christ, the Son of the living God." Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. Matthew 16:13-16
There are vast numbers of portraits of Jesus in the art galleries of this world. Most of them contain pictures of what I call "Caucasian Jesus" And don't resemble someone coming from the middle east. Being a Caucasian in my mind's eye that's how I see Jesus. I believe people from the Orient, May see Jesus as Oriental in their minds eye.
These images are often conflicting and offer different impressions of what Christ might have looked like during His incarnation. There were no cameras back then, of course, and we have no images of Him from His time, so any idea about Jesus’ physical form is pure conjecture.
This multiplicity of images of Christ in art galleries parallels the widespread confusion about Jesus’ identity that exists in the world today. The many theories about Christ’s identity in circulation are attempts to answer a question that Jesus Himself once asked His disciples: “Who do you say that I am?” This question is so important that one’s eternal fate hinges upon the answer one gives.
Unfortunately, most ideas about Christ’s identity today are born of empty speculation or created to squeeze into a philosopher’s pattern rather than drawn from Scripture. The “Christs” that are born this way simply won’t do. A recycled Christ, a Christ of compromise, or an imaginary Christ can redeem no one.
A Christ who is watered down, stripped of power, debased of glory, reduced to a symbol, or made impotent by scholarly surgery is not Christ but anti-christ—because to supplant the real Jesus with a substitute is to work against Christ.
To change or distort the real Christ is to oppose Him with a false Christ. To be redeemed, and to have assurance of our salvation, we must rid ourselves of these imitations. We need Christ—the real Christ.
It is significant that our faith is called “Christianity,” for our attention is rightly focused on the One who has redeemed us. And the place we must go to learn about Christ is His holy Word, for it alone speaks utterly truthfully about our Savior.
But, because the portrait of Jesus in Scripture is so deep, because it defies human ability to grasp it exhaustively, any study of the person of Christ can only scratch the surface.
Consider the Apostle John’s portrait of Christ in the book of Revelation. John sets the stage for Christ’s appearance by presenting a conundrum:
Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” And no one in heaven or on earth or under the earth was able to open the scroll or to look into it. (Rev. 5:1–3)
In John’s vision of heaven, he is filled with anticipation as he waits to see who will step up, who will be declared worthy to open the scroll. He continues:
I began to weep loudly because no one was found worthy to open the scroll or to look into it. And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”
And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. And he went and took the scroll from the right hand of him who was seated on the throne. (Rev. 5:4–7)
Then the four living creatures and the twenty-four elders prostrate themselves before the Lamb and worship Him, and John hears the praise of the angels:
Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing! (Rev. 5:12)
We can see how John’s mood changes through this sequence of events: he was excited that someone was going to come and open the scroll, but then he was plunged into depression because no one was found worthy. When the angel told John not to weep because one had been found worthy—the Lion of Judah—he expected a powerful beast to come roaring in to rip open the scroll, but instead he saw a slain Lamb. This imagery is a vivid example of the profound contrast between Christ’s humiliation and His exaltation, between His sufferings and His triumphs. It also gives a hint of the complexity of His character and worth.
If we are to look to Scripture to tell us about who Christ is, we are immediately confronted with a question: Why did God see fit to provide the world with four Gospels? Why not just one definitive biography of Jesus?
It pleased God for His own reasons to give us four biographical portraits of Jesus, all looking at His person and work from slightly different perspectives. In Matthew’s gospel, we are given a Jewish perspective; the emphasis is on Jesus as the fulfillment of numerous Old Testament prophecies, showing clearly that Jesus is the Messiah who had been promised in centuries past. Mark’s gospel is brief and almost abrupt; it presents the life of Jesus as a blaze of miracles across the landscape of Palestine.
Then there is the portrait provided by Luke the physician, who was part of the Gentile community and a companion of the Apostle Paul on his missionary journeys to the Gentile nations. Luke shows that Jesus did not come solely to save Jewish people, but also men and women from every tribe, tongue, and nation. Luke also provides many insights into the teaching of Jesus through parables.
Finally, John provides a highly theological portrait of Christ, demonstrating that Jesus is the incarnation of truth, the light of the world, and the One in whom there is abundant life. Almost half of John’s gospel is devoted to the Passion Week of Jesus’ life, encompassing His triumphal entry into Jerusalem, His final teachings, and His betrayal, crucifixion, death, and resurrection.
The gospel narratives do more than tell about Jesus, His life, and His work; they also tell us how people responded to Christ. We see the response of the shepherds, who came from the fields outside of Bethlehem at the announcement of the newborn baby Jesus (Luke 2:8–20). We see the response of the aged Simeon, who came into the temple when Jesus was presented for His dedication.
On that occasion, Simeon said, “Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples” (vv. 29–31). We see Jesus confound the scholars in the temple as a young boy (vv. 41–52). We are introduced to His public ministry by John the Baptist, who saw Him coming to the Jordan River and sang the Agnus Dei: “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29).
We see Jesus through the eyes of Nicodemus, who came at night to inquire of Him, saying, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him” (John 3:2). We see Jesus the rabbi, who not only amazed the other rabbis when He was a child but also went on in adulthood to surpass in wisdom and insight the greatest teachers of His day.
We see Jesus talk to an outcast woman by the ancient well of Jacob at Sychar in Samaria, which led her to say, “Sir, I perceive that you are a prophet” (John 4:19). As the conversation progresses, Jesus exposes the woman to herself, and she realizes that she is speaking to the promised and long-awaited Messiah. We see Him at the praetorium of Pilate, where Pilate announces, “I find no guilt in this man” (Luke 23:4).
Later, we hear the words that have been immortalized in Christian history that Pilate spoke to the crowd: “Behold the man!” (John 19:5). We see a portrait of Jesus from the centurion at the cross, who, after he witnessed the crucifixion, said, “Truly this was the Son of God!” (Matt. 27:54). We see it in doubting Thomas, who, when he saw the risen Christ, cried out, “My Lord and my God!” (John 20:28).
In short, we find the portrait of someone without parallel in human history. The Jesus we see in the Gospels is an absolutely pure man, a man without sin who could say to His accusers, “Which one of you convicts me of sin?” (John 8:46). This portrait of Jesus is staggering.
Scripture also gives us Jesus’ own testimony of His identity: “For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak” (John 12:49).
Jesus, in His desire to conceal His true identity for a season because of misconceptions about who the Messiah would be, nevertheless made some bold and extravagant claims, such as the “I am” declarations in John’s gospel: “I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die” (6:48–50). Some were so enraged by those words that they walked with Him no more.
“I am the vine; you are the branches,” He said. “Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (15:5). He also said, “I am the door” (10:9), that is, the way to salvation.
Contrasting Himself with the false prophets of the day, who were poor shepherds more concerned with their paychecks than with the care and nurture of the sheep, Jesus said, “I am the good shepherd. I know my own and my own know me” (v. 14). He also said, “I am the way, and the truth, and the life” (14:6).
Perhaps most dramatic was this comment: “Your father Abraham rejoiced that he would see my day. He saw it and was glad.… Truly, truly, I say to you, before Abraham was, I am” (John 8:56, 58). He did not say, “Before Abraham was, I was.” He said, “I am.” This and other “I am” statements from John’s gospel come from two Greek words: egō (I) and eimi (I am).
In Greek, eimi is sufficient to say, “I am,” yet Jesus did not merely say, “Eimi the way, the truth, and the life,” or “Eimi the door.” Instead, He used both words—“Egō eimi”—which made His point emphatically: “I am.” The significance of this was not missed by the first-century community: Greek-speaking Jews wrote the sacred name of God as “Yahweh,” which is translated, “I am who I am”—so when Jesus used this emphatic construction about Himself, He was clearly identifying Himself with the sacred name of God.
Similarly, He claimed nothing less than the authority of God when He used the title Son of Man, referring to the One who comes into the presence of the Ancient of Days, coming with the clouds of heaven (Dan. 7:13). Using that phraseology, Jesus said, “The Son of Man is lord even of the Sabbath” (Mark 2:28).
God instituted and regulates the Sabbath, so for Christ to say He is lord of the Sabbath was to identify Himself with deity. On another occasion, He healed a man so that the religious authorities “may know that the Son of Man has authority on earth to forgive sins” (Matt. 9:6; Mark 2:10; Luke 5:24). The enemies of Jesus were outraged that Jesus was “making himself equal with God” (John 5:18).
Beyond what we find in the Gospel portraits, Scripture also gives us the testimony of the Apostles. The Apostle Paul unveiled for us the ministry of Christ as Savior. He explained the atonement, how Christ as our Mediator accomplished redemption for us.
The portrait of Christ is filled out also in the letters of Peter and John and in the epistle to the Hebrews, where Christ is shown to be “the radiance of the glory of God and the exact imprint of his nature” (Heb. 1:3), as well as superior to angels, to Moses, and to the Aaronic priests of the Old Testament. From Matthew to Revelation, the central motif of the New Testament is Christ.
Some object at this point, calling attention to the obvious fact that the New Testament portrait of Jesus comes to us from the pens of biased men who had an agenda. The Gospels are not history, they say, but redemptive history, with the accent on efforts to persuade men to follow Jesus. Certainly, the writers had an agenda, but it was not a hidden agenda.
The Apostle John says forthrightly, “These [things] are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).
The fact that the biblical writers were believers and were zealous to persuade others counts for their veracity. Had they been unbelievers while exhorting others to believe, they would have been guilty of duplicity.
Of course, men can be mistaken about what they proclaim, but the fact that they believed their own message, even unto death, should enhance rather than weaken their credibility. Theirs was indeed a record of redemptive history.
It was redemptive because they were not writing from the standpoint of neutral, disinterested historians. It was history because they insisted that their testimony was true.
We find that Jesus Christ is the theme of the Old Testament, too. The tabernacle, which is described in great detail in Exodus 25–27 and 30, is heavily symbolic of Jesus Himself. In His person and work, He is the tabernacle of the Old Testament.
All the details of the Old Testament sacrificial system find their fulfillment in the ministry of Jesus. The historical books are filled with types and figures that point to the Christ who was to come, like King David, Jesus’ ancestor, who was promised that the eternal King would come through his line (2 Sam. 7).
The books of the prophets are filled with references to the One to come, such as the prophet Isaiah, whose words foretelling Christ and His atoning work read like an eyewitness account of the passion of Jesus. It is not by accident that Isaiah is the most frequently quoted prophet in the New Testament. For example, the fifty-third chapter of Isaiah says:
Who has believed what he has heard from us?
And to whom has the arm of the LORD been revealed?
For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
and no beauty that we should desire him.
He was despised and rejected by men;
a man of sorrows, and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
But he was pierced for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his wounds we are healed.
All we like sheep have gone astray;
we have turned—every one—to his own way;
and the LORD has laid on him
the iniquity of us all. (Isa. 53:1–6)
From Genesis to Revelation, we find the story of Jesus, the Christ. We see in this magnificent portrait of Jesus the perfect man, but not just the perfect man—we see the One who indeed is God with us, God incarnate. Throughout history, the church has sought to make sense of what Scripture says about this person who is both truly God and truly man.
Being faithful both to the humanity of Jesus and to the deity of Christ is crucial if we are to have a true, biblical answer to Jesus’ question, “Who do you say that I am?”
The Christ we believe in, the Christ we trust, must be true if we are to be redeemed.
A false Christ or a substitute Christ cannot redeem. If it is thought unlikely that the biblical Christ can redeem, it is even less likely that the speculative Christ of human invention can redeem. Apart from the Bible, we know nothing of consequence concerning the real Jesus. Ultimately, our faith stands or falls with the biblical Jesus.
There are vast numbers of portraits of Jesus in the art galleries of this world. Most of them contain pictures of what I call "Caucasian Jesus" And don't resemble someone coming from the middle east. Being a Caucasian in my mind's eye that's how I see Jesus. I believe people from the Orient, May see Jesus as Oriental in their minds eye.
These images are often conflicting and offer different impressions of what Christ might have looked like during His incarnation. There were no cameras back then, of course, and we have no images of Him from His time, so any idea about Jesus’ physical form is pure conjecture.
This multiplicity of images of Christ in art galleries parallels the widespread confusion about Jesus’ identity that exists in the world today. The many theories about Christ’s identity in circulation are attempts to answer a question that Jesus Himself once asked His disciples: “Who do you say that I am?” This question is so important that one’s eternal fate hinges upon the answer one gives.
Unfortunately, most ideas about Christ’s identity today are born of empty speculation or created to squeeze into a philosopher’s pattern rather than drawn from Scripture. The “Christs” that are born this way simply won’t do. A recycled Christ, a Christ of compromise, or an imaginary Christ can redeem no one.
A Christ who is watered down, stripped of power, debased of glory, reduced to a symbol, or made impotent by scholarly surgery is not Christ but anti-christ—because to supplant the real Jesus with a substitute is to work against Christ.
To change or distort the real Christ is to oppose Him with a false Christ. To be redeemed, and to have assurance of our salvation, we must rid ourselves of these imitations. We need Christ—the real Christ.
It is significant that our faith is called “Christianity,” for our attention is rightly focused on the One who has redeemed us. And the place we must go to learn about Christ is His holy Word, for it alone speaks utterly truthfully about our Savior.
But, because the portrait of Jesus in Scripture is so deep, because it defies human ability to grasp it exhaustively, any study of the person of Christ can only scratch the surface.
Consider the Apostle John’s portrait of Christ in the book of Revelation. John sets the stage for Christ’s appearance by presenting a conundrum:
Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” And no one in heaven or on earth or under the earth was able to open the scroll or to look into it. (Rev. 5:1–3)
In John’s vision of heaven, he is filled with anticipation as he waits to see who will step up, who will be declared worthy to open the scroll. He continues:
I began to weep loudly because no one was found worthy to open the scroll or to look into it. And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”
And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. And he went and took the scroll from the right hand of him who was seated on the throne. (Rev. 5:4–7)
Then the four living creatures and the twenty-four elders prostrate themselves before the Lamb and worship Him, and John hears the praise of the angels:
Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing! (Rev. 5:12)
We can see how John’s mood changes through this sequence of events: he was excited that someone was going to come and open the scroll, but then he was plunged into depression because no one was found worthy. When the angel told John not to weep because one had been found worthy—the Lion of Judah—he expected a powerful beast to come roaring in to rip open the scroll, but instead he saw a slain Lamb. This imagery is a vivid example of the profound contrast between Christ’s humiliation and His exaltation, between His sufferings and His triumphs. It also gives a hint of the complexity of His character and worth.
If we are to look to Scripture to tell us about who Christ is, we are immediately confronted with a question: Why did God see fit to provide the world with four Gospels? Why not just one definitive biography of Jesus?
It pleased God for His own reasons to give us four biographical portraits of Jesus, all looking at His person and work from slightly different perspectives. In Matthew’s gospel, we are given a Jewish perspective; the emphasis is on Jesus as the fulfillment of numerous Old Testament prophecies, showing clearly that Jesus is the Messiah who had been promised in centuries past. Mark’s gospel is brief and almost abrupt; it presents the life of Jesus as a blaze of miracles across the landscape of Palestine.
Then there is the portrait provided by Luke the physician, who was part of the Gentile community and a companion of the Apostle Paul on his missionary journeys to the Gentile nations. Luke shows that Jesus did not come solely to save Jewish people, but also men and women from every tribe, tongue, and nation. Luke also provides many insights into the teaching of Jesus through parables.
Finally, John provides a highly theological portrait of Christ, demonstrating that Jesus is the incarnation of truth, the light of the world, and the One in whom there is abundant life. Almost half of John’s gospel is devoted to the Passion Week of Jesus’ life, encompassing His triumphal entry into Jerusalem, His final teachings, and His betrayal, crucifixion, death, and resurrection.
The gospel narratives do more than tell about Jesus, His life, and His work; they also tell us how people responded to Christ. We see the response of the shepherds, who came from the fields outside of Bethlehem at the announcement of the newborn baby Jesus (Luke 2:8–20). We see the response of the aged Simeon, who came into the temple when Jesus was presented for His dedication.
On that occasion, Simeon said, “Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples” (vv. 29–31). We see Jesus confound the scholars in the temple as a young boy (vv. 41–52). We are introduced to His public ministry by John the Baptist, who saw Him coming to the Jordan River and sang the Agnus Dei: “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29).
We see Jesus through the eyes of Nicodemus, who came at night to inquire of Him, saying, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him” (John 3:2). We see Jesus the rabbi, who not only amazed the other rabbis when He was a child but also went on in adulthood to surpass in wisdom and insight the greatest teachers of His day.
We see Jesus talk to an outcast woman by the ancient well of Jacob at Sychar in Samaria, which led her to say, “Sir, I perceive that you are a prophet” (John 4:19). As the conversation progresses, Jesus exposes the woman to herself, and she realizes that she is speaking to the promised and long-awaited Messiah. We see Him at the praetorium of Pilate, where Pilate announces, “I find no guilt in this man” (Luke 23:4).
Later, we hear the words that have been immortalized in Christian history that Pilate spoke to the crowd: “Behold the man!” (John 19:5). We see a portrait of Jesus from the centurion at the cross, who, after he witnessed the crucifixion, said, “Truly this was the Son of God!” (Matt. 27:54). We see it in doubting Thomas, who, when he saw the risen Christ, cried out, “My Lord and my God!” (John 20:28).
In short, we find the portrait of someone without parallel in human history. The Jesus we see in the Gospels is an absolutely pure man, a man without sin who could say to His accusers, “Which one of you convicts me of sin?” (John 8:46). This portrait of Jesus is staggering.
Scripture also gives us Jesus’ own testimony of His identity: “For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak” (John 12:49).
Jesus, in His desire to conceal His true identity for a season because of misconceptions about who the Messiah would be, nevertheless made some bold and extravagant claims, such as the “I am” declarations in John’s gospel: “I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die” (6:48–50). Some were so enraged by those words that they walked with Him no more.
“I am the vine; you are the branches,” He said. “Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (15:5). He also said, “I am the door” (10:9), that is, the way to salvation.
Contrasting Himself with the false prophets of the day, who were poor shepherds more concerned with their paychecks than with the care and nurture of the sheep, Jesus said, “I am the good shepherd. I know my own and my own know me” (v. 14). He also said, “I am the way, and the truth, and the life” (14:6).
Perhaps most dramatic was this comment: “Your father Abraham rejoiced that he would see my day. He saw it and was glad.… Truly, truly, I say to you, before Abraham was, I am” (John 8:56, 58). He did not say, “Before Abraham was, I was.” He said, “I am.” This and other “I am” statements from John’s gospel come from two Greek words: egō (I) and eimi (I am).
In Greek, eimi is sufficient to say, “I am,” yet Jesus did not merely say, “Eimi the way, the truth, and the life,” or “Eimi the door.” Instead, He used both words—“Egō eimi”—which made His point emphatically: “I am.” The significance of this was not missed by the first-century community: Greek-speaking Jews wrote the sacred name of God as “Yahweh,” which is translated, “I am who I am”—so when Jesus used this emphatic construction about Himself, He was clearly identifying Himself with the sacred name of God.
Similarly, He claimed nothing less than the authority of God when He used the title Son of Man, referring to the One who comes into the presence of the Ancient of Days, coming with the clouds of heaven (Dan. 7:13). Using that phraseology, Jesus said, “The Son of Man is lord even of the Sabbath” (Mark 2:28).
God instituted and regulates the Sabbath, so for Christ to say He is lord of the Sabbath was to identify Himself with deity. On another occasion, He healed a man so that the religious authorities “may know that the Son of Man has authority on earth to forgive sins” (Matt. 9:6; Mark 2:10; Luke 5:24). The enemies of Jesus were outraged that Jesus was “making himself equal with God” (John 5:18).
Beyond what we find in the Gospel portraits, Scripture also gives us the testimony of the Apostles. The Apostle Paul unveiled for us the ministry of Christ as Savior. He explained the atonement, how Christ as our Mediator accomplished redemption for us.
The portrait of Christ is filled out also in the letters of Peter and John and in the epistle to the Hebrews, where Christ is shown to be “the radiance of the glory of God and the exact imprint of his nature” (Heb. 1:3), as well as superior to angels, to Moses, and to the Aaronic priests of the Old Testament. From Matthew to Revelation, the central motif of the New Testament is Christ.
Some object at this point, calling attention to the obvious fact that the New Testament portrait of Jesus comes to us from the pens of biased men who had an agenda. The Gospels are not history, they say, but redemptive history, with the accent on efforts to persuade men to follow Jesus. Certainly, the writers had an agenda, but it was not a hidden agenda.
The Apostle John says forthrightly, “These [things] are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).
The fact that the biblical writers were believers and were zealous to persuade others counts for their veracity. Had they been unbelievers while exhorting others to believe, they would have been guilty of duplicity.
Of course, men can be mistaken about what they proclaim, but the fact that they believed their own message, even unto death, should enhance rather than weaken their credibility. Theirs was indeed a record of redemptive history.
It was redemptive because they were not writing from the standpoint of neutral, disinterested historians. It was history because they insisted that their testimony was true.
We find that Jesus Christ is the theme of the Old Testament, too. The tabernacle, which is described in great detail in Exodus 25–27 and 30, is heavily symbolic of Jesus Himself. In His person and work, He is the tabernacle of the Old Testament.
All the details of the Old Testament sacrificial system find their fulfillment in the ministry of Jesus. The historical books are filled with types and figures that point to the Christ who was to come, like King David, Jesus’ ancestor, who was promised that the eternal King would come through his line (2 Sam. 7).
The books of the prophets are filled with references to the One to come, such as the prophet Isaiah, whose words foretelling Christ and His atoning work read like an eyewitness account of the passion of Jesus. It is not by accident that Isaiah is the most frequently quoted prophet in the New Testament. For example, the fifty-third chapter of Isaiah says:
Who has believed what he has heard from us?
And to whom has the arm of the LORD been revealed?
For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
and no beauty that we should desire him.
He was despised and rejected by men;
a man of sorrows, and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
But he was pierced for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his wounds we are healed.
All we like sheep have gone astray;
we have turned—every one—to his own way;
and the LORD has laid on him
the iniquity of us all. (Isa. 53:1–6)
From Genesis to Revelation, we find the story of Jesus, the Christ. We see in this magnificent portrait of Jesus the perfect man, but not just the perfect man—we see the One who indeed is God with us, God incarnate. Throughout history, the church has sought to make sense of what Scripture says about this person who is both truly God and truly man.
Being faithful both to the humanity of Jesus and to the deity of Christ is crucial if we are to have a true, biblical answer to Jesus’ question, “Who do you say that I am?”
The Christ we believe in, the Christ we trust, must be true if we are to be redeemed.
A false Christ or a substitute Christ cannot redeem. If it is thought unlikely that the biblical Christ can redeem, it is even less likely that the speculative Christ of human invention can redeem. Apart from the Bible, we know nothing of consequence concerning the real Jesus. Ultimately, our faith stands or falls with the biblical Jesus.
