destroy this!


John 2:13-22

Joh 2:13 And the Passover that the Jews celebrate was coming, so Jesus travelled to Jerusalem.
Joh 2:14 And He found in the temple the sellers of oxen and sheep and doves, and the moneychangers sitting.
Joh 2:15 And after he made a whip out of cords, he threw them all out of the temple, with the sheep and the oxen; and He poured out the coins of the moneychangers, and flipped their tables;
Joh 2:16 and he said to the dove sellers, “Take these away; stop making my Father’s house a market house.”
Joh 2:17 His disciples remembered that scripture says, “Zeal for your house will consume me.”
Joh 2:18 The Jews responding asked him, “What sign will you show to us, proving that you have the right to do these things?”
Joh 2:19 Jesus responded by telling them, “Destroy this temple, and in three days I will raise it back up.”
Joh 2:20 To that the Jews responded, “It took forty-six years to build this temple, and will You raise it back up in three days?”
Joh 2:21 But he had been referring to the temple which is his body.
Joh 2:22 So, after he had been raised from the dead, his disciples had remembered that He promised this; and they believed both the scripture, and the prediction which Jesus had made. (Joh 2:13-22 JDV)

What does the resurrection really prove? I mean, we Christians make some bold claims about our Jesus, being raised from the dead, and the eternal difference that his resurrection makes. Do we really have any basis for such claims? I want to examine that question this Easter morning, and I have brought along a text of scripture which I think is relevant to the question.

Let me set the stage for the drama we read about in today’s text. The events described in John 2:13-22 take place early in Jesus ministry. It can be a bit confusing, because there was a similar event where Jesus chased out the moneychangers just prior to his crucifixion. But today’s text records Jesus doing this years earlier, when he was still relatively unknown except to his disciples.

Behind the worship in the Jewish temple in Jesus’ day, there had been a long history of a kind of symbiotic relationship between the ministers who worked in the temple and the merchants who kept the system going by providing a means for people to purchase animals for sacrificing — at a tidy profit. The system had worked for a long time, and nobody wanted to change it — except Jesus.

An insult (2:16)


Jesus saw the temple market system as an insult to his heavenly Father. The temple was supposed to be a place where people could go and find the glory of God, not the greed of humanity. It was supposed to be a place where God’s covenant loyalty could be seen clearly in spite of the sinfulness and and coveting of the people that he had chosen to save by his grace. Putting a market in the temple was an insult to the character of the God who had chosen to reside there.

Jesus felt that insult more than anyone else because he was the only begotten Son of the Father. He was offended by the audacity of these people and their blasphemous approach to worship. He could not stand there and just take it in. He had to respond, and his violent response was absolutely appropriate. It was appropriate not because violence is always appropriate. No, it was appropriate because of who God is, who Christ is, and what worship is supposed to be.

An insight (2:17)


It was also appropriate because of the response it triggered in his disciples. It was a visual demonstration of Christ’s devotion to his Father’s house, and his Father’s plan. When the disciples saw their teacher flipping tables and chasing away the businessmen from the place they should not have been, they remembered scripture.

Particularly, they remembered this scripture: “Because for your sake I have been disgraced; Dishonour has covered my face. I have become estranged from my brothers, And I am like a foreigner to my mother’s sons. Because zeal for your house has consumed me, And the disgraceful acts of those who embarrass you have fallen on me. (Ps. 69:7-9 JDV)” These words were originally part of a psalm in which David admitted that he had sinned, and that his sin had embarrassed God. David repented, and his prayer in Psalm 69 was that his act of stupidity would not cause true believers to lose their faith in God. Notice the prayer in Psalm 69:6 “Do not let those who put their hope in You be disgraced because of me, Lord Yahweh of armies; do not let those who seek You be embarrassed because of me, God of Israel (Ps. 69:6 JDV). After repenting, David’s only purpose in life was to restore the reputation of his heavenly Father. Now, Jesus’ disciples see him as the coming Messiah David predicted, who would never sin, and whose only purpose in life is to ultimately restore the reputation of his heavenly Father.

Another insult (2:18)


The self-proclaimed experts in scripture miss that insight entirely. Instead of seeing what Jesus had done as a fulfilment of scripture, they saw it as a challenge to their own authority. How dare this upstart young prophet come in here on our area of expertise and pretend to tell us what to do! They demand a miraculous sign to prove that Jesus is the Son of the Father he claims to be.

Before we criticise these Jews too much, I want us to be fully aware of what is happening here, because I think we are often guilty of the same thing. The difference is that except for the disciples, these Jews did not know who Jesus really was. They demanded a sign because only the Messiah would have had the authority to come into the temple and change the system.

What is our excuse? I am talking about those times in our lives when things are not going right with us, and we are tempted to just stop believing what we know is true about Jesus. We say he is the saviour of the world, but we often find ourselves coming to him in prayer and saying “just one more sign, Lord.”

Remember what Jesus said about his generation?

“An evil and adulterous generation is asking for a sign, but no sign will be given to it except the sign of the prophet Jonah. Because just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the ground. The men of Nineveh will rise up at the judgement with this generation and condemn it, because they repented when Jonah preached, and see, something much more than Jonah is here. The queen of the South will rise up at the judgement with this generation and condemn it, because she came from the ends of the land to hear the wisdom of Solomon, and see, something much more than Solomon is here” (Matt. 12:39-42 JDV).

I know how hard it is when you keep praying for something and you do not get your answer. But I also know that it is an insult to God to effectively say to Jesus “You died on the cross for me, but I will refuse to believe you until you fix my present problem.” It is better to pray,”Lord, since you died on the cross for me, I know you love me, and I will trust you to bring me through this problem too.”

Another insight (2:22)


Jesus knew that the temple officials did not have that kind of trust in him. So he challenged them to “destroy this temple” — something he knew they had no intention to do. He said he could raise it back up in three days. They knew he could do no such thing. It was only years later that the disciples, reflecting on Jesus being raised back to life after three days dead –they finally got it. I can imagine them sitting around talking about the amazing revelations they had seen, and somebody said “Oh, and remember when he challenged the temple officials? He said destroy this temple. He was talking about his body then!

Today we celebrate Easter — the season when we remember that Jesus died on the cross, and then was miraculously raised to eternal life.

Destroy this!


What does the resurrection really prove? I am asking again that question I started with. We make some bold claims about our Jesus, being raised from the dead, and the eternal difference that his resurrection makes. Do we really have any basis for such claims? Yes, we do. We have the scriptures. They testified for thousands of years that Jesus would appear, that he would die, and that he would be raised again. When people saw what Jesus did, they recognised him as the fulfilment of those scriptures.

But those scriptures go on to say that the one who was raised from the dead would return to this earth as its rightful king. We have every reason to believe and expect that this same Jesus whom the disciples saw ascend to heaven will return in the same way. After reflecting on the resurrection of Christ, the world is left with only two choices. We can either saw “Now we get it, come Lord Jesus” or we can stubbornly say “prove it again.” May God give us the wisdom to make the right choice.

ACST 50: The Sacrifice

As the Messiah, Jesus came to give up his life by crucifixion in order to rescue us from Satan’s grasp.[1] It was necessary that Christ be put to death to accomplish salvation. The question as to why this was necessary, and just exactly how his death saves anyone belongs to the locus of soteriology, and particularly the doctrine of the atonement.

the concept of atonement

Some explain the concept of atonement by saying that sin separates us from God, and what Jesus did on the cross caused us to be at-one with him again. Atonement is at-one-ment. This is fairly accurate, but it fails to really answer the above questions of why and how that is true. To get to those answers, readers must look to the Old Testament.

There is a formula that is repeated almost verbatim twelve times in the books of Leviticus and Numbers. It goes something like this: “the sinner shall offer the sacrifice to the LORD, and the priest shall make atonement for him, and he will be forgiven.”[2] This formula reveals four parties involved in the practice of atonement as described in the Mosaic law:

  • First, there was the offended party – the LORD himself. If God could not be affected by our actions, the atonement would not be necessary. But his righteousness is deeply affected by our acts of unrighteousness.
  • Second, there was the offending party – the sinner. Whether those sins were deliberate or done out of ignorance was not the point. The point was that something had been done or left undone that offended God’s holiness.
  • Third, there was the innocent sacrifice. A highly valuable animal was killed in order to reconcile the two above parties – to make them one again. There was a price to pay to restore the relationship between the sinner and his God. There was a price for forgiveness.
  • Fourth, there was the qualified priest. Priests serve as mediators between the two parties. The priest has responsibilities toward both parties. He represents them. He follows the rules set by the offended party (God) that will allow him (God) to forgive the offenses. The priest does not forgive the sins, but he does make it possible for God to do so. The Mosaic law provided for means for priests to be cleansed, so that they could qualify to serve in this vital function for their brothers and sisters.


The Bible teaches that Jesus Christ was offered up on the cross once and for all to bear all the world’s sins.[3] The Mosaic ritual of atonement was an analogy pointing to this great event. It taught us that an individual’s sins are – first and foremost – committed against God himself. To really understand the need for the cross, we must look at the problem of sin from God’s perspective.

It is entirely human to speculate about other scenarios where the problem of sin could be dealt with in other manners. But those who think of such things must realize that their own concepts of fairness and justice (and even mercy and grace) are products of their limited knowledge and experience. God is the only one who is the truly offended party, so only he can decide on the proper remedy for the offense. Only he knows what can reconcile him to a sinner permanently.

The best that the theologian can do in answering “why the cross?” is to see the correlations between the analogy and the event it predicted. So, it helps to recognize these correlations.

1. The cross was a God-thing. It was the destiny that Jesus was born to, the destination he was driven to. The Via Dolorosa was the path that God had ordained for Jesus to take from the very beginning. Jesus said that when he would be lifted up onto the cross that it would draw all people to himself.[4] He could not pray for God to rescue him from that hour of trial, because it was the purpose for which he had come.[5]

2. Jesus took sin upon himself at the cross, and bore the full punishment for it. Paul told the Corinthians that “for our sake (God) made (Christ) to be sin who knew no sin.”[6] Jesus took the place of every sinner who ever lived and suffered as our representative. When the Father looked down at his own Son on the cross he saw not the sinners, but their sacrifice.

3. The Son of God on the cross was the most precious and valuable sacrifice ever offered. If there were ever a man or woman who was completely sinless from the womb, and who lived a life exemplary beyond measure, then that person would have qualified for the cross. But humanity never produced such a saint. So, God in his grace stepped forward and provided the sacrifice himself. God became flesh,[7] so that he could sacrifice his own flesh.[8]

4. As fully human and completely sinless, Christ also qualified to offer himself.[9] He served both as sacrifice and as priest.[10] He “offered for all time a single sacrifice for sins”[11] – which was himself. The offering was accepted, and need never be repeated. Christ, “by a single offering … has perfected for all time those who are being sanctified.”[12]


Through time, people have speculated as to how Christ’s death atoned for the sins of others.[13] Some have even misinterpreted Scripture itself and held to ideas which fail to represent what it says about the cross.

For example, the Bible speaks of Christ’s death as a ransom paid.[14] Some have concluded that Christ had to die as payment to Satan to purchase back believers from the hell they deserved. This work has already shown that the only thing God owes Satan is destruction in hell.[15]

The Bible presents Christ as the example for believers to follow.[16] Some have included that Christ’s death on the cross is the ultimate example that believers should follow in obedience to God’s will, no matter what. But a careful examination of all the example texts will show that nowhere is the believer called on to die in the same way that Christ did. We are take up our crosses and follow him.

The real message of the cross is that by dying for us, Christ did something that we needed, but that we could not do for ourselves. Peter says “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.”[17] Christ’s death on the cross made our sanctification possible. It was more than an example. Without Christ’s death, no one could ever follow his example.

Substitutionary Atonement

In a very real sense, Christ took our place on the cross. Humanity rightly deserved to die, and to die horribly for sinful thoughts, rebellion against God, and as a consequence of our actions. Enter Jesus. The Prophet Isaiah explained what the cross would be 700 years before it happened. He put it this way:

“Surely he has borne our griefs and carried

our sorrows; yet we esteemed him stricken,

smitten by God, and afflicted. But he was

wounded for our transgressions; he was crushed

for our iniquities; upon him was the chastisement

that brought us peace, and with his stripes 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” (Isaiah 53:4-6 ESV).

God lovingly provided a solution to humanity’s sin problem by sending his only Son to suffer and die in our place. This is what theologians call substitutionary atonement. It is the only definition of atonement that matches the Old Testament examples.

In the end, both questions (why the cross? and how the cross?) cannot be fully answered. We must simply accept that this is the way that God has chosen by his grace to deal with our sin problem without destroying us. Christ became our atoning sacrifice.

[1] see chapter 36.

[2] Leviticus 4:20, 26, 31, 35; 5:10, 13, 16, 18: 6:7; 19:22; Numbers 15:25, 28.

[3] Romans 6:10; Hebrews 9:28.

[4] John 12:32.

[5] John 12:27.

[6] 2 Corinthians 5:21.

[7] John 1:14.

[8] John 10:18.

[9] Hebrews 7:27.

[10] Hebrews 3:1, 14, 15; 5:5, 6, 10; 6:20; 7:3, 24, 26-28.

[11] Hebrews 10:12.

[12] Hebrews 10:14.

[13] For a more complete treatment of false theories of the atonement, see the Moody Handbook of Theology (Chicago: Moody Bible Institute, 1989).

[14] Matthew 20:28; Mark 10:45; 1 Timothy 2:6; 1 Peter 1:18; Revelation 5:9.

[15] see chapter 44.

[16] John 13:15; 1 Timothy 1:16; 1 Peter 2:21.

[17] 1 Peter 2:24.

ACST 35: The Good Shepherd

jesus-the-good-shepherd It is an axiom that “no good deed goes unpunished,” and that was true in the life of Jesus. John records in chapter nine of his Gospel that Jesus did the good deed of restoring sight to a blind man. The Pharisees learned about it, and concluded that Jesus was “not from God.”[1] They reasoned that a leader sent from God would have the good sense not to heal anyone on the Sabbath.

They could not see beyond their narrow, legalistic worldview to recognize who Jesus really was. Jesus commented on this event by saying “For judgment I came into this world, that those who do not see may see, and those who see may become blind,”[2] When the Pharisees who overheard what he said figured out that he might have been referring to them — the leaders in Israel – they asked him if that were the case. He responded “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.”[3] Their guilt was in claiming to lead people to God when – in fact – they were leading them away from Christ.

That is the context in which Jesus gives his “Good Shepherd” monologue. It can be found in the first eighteen verses of John 10. A shepherd is a person who is trusted and appointed by the owner of the sheep and goats to look after them. He provides for their needs by leading them to where they can find sustenance. He protects them from predators and their own foolish tendency to get lost. If he is a good shepherd, he is even willing to put his own life on the line to protect and save his sheep from danger. In his Good Shepherd monologue, Jesus asserted that he is the divinely appointed leader of God’s people, and that the Pharisees and others like them are not.

The Door

Again, it must be understood that Jesus was talking to the Pharisees, who fancied themselves the super-spiritual leaders of God’s people. In the first ten verses of his Good Shepherd monologue, Jesus is explaining to the bad shepherds why they are bad shepherds. To do that, he uses the metaphor of a door. The door of which he speaks is not the door to a house, but is something that shepherds are familiar with.

In Bible times a shepherd would sleep in the opening of a desert

pen to personally guard the only access to his precious livestock.

With this cultural context in mind, Jesus could as easily say “I am

the gate” as “I am the Good Shepherd.” As a symbolic gate, the

shepherd was the only means by which someone could have access

to the fold.[4]

The Pharisees assumed that — since they studied and revered the Torah — God had automatically qualified them for spiritual leadership. Jesus affirmed the reality of spiritual leadership of God’s flock, but denied that the Pharisees were qualified. The reason: those Pharisees had not entered through the door. They did not have a relationship with God through his only Son.

Not having entered through the door, the Pharisees were seeking to gain access to the flock some other way. That makes them not shepherds, but thieves. They were attempting to steal something that was not theirs: the sheep. They were attempting to gain the loyalty and obedience of God’s people.

The result of this attempted robbery would be bad for the sheep. The Good Shepherd would come (to the fold) in order to ensure abundant life for them. They would “go in and out and find pasture.”[5] The false shepherds come (into the pen) only for the purpose of stealing, killing and destroying the flock.[6] Jesus was referring to the false leaders of his day, but the same is true of all those who attempt to lead God’s people without having first established a relationship with God through Jesus, the door.

The Protector

From verse eleven, Jesus takes up the question which is undoubtedly on the minds of the Pharisees as they listen to Jesus condemn them as false shepherds: “What makes you the good shepherd?” To answer that question, Jesus changes the scenario a little bit. Now, the danger is not from false shepherds seeking to steal the sheep, but from the wolf who wants to snatch and scatter them.

Jesus continues to be the door of protection for the sheep, but now he is called on to put his own life in danger to protect his sheep. He qualifies as the good shepherd because he “lays down his life for the sheep.”[7] He is willing to do whatever it takes to ensure the safety of the flock. It is obvious that Jesus refers to his own impending death on the cross here. The sheep needed more than just protection. They needed deliverance. Only by sacrificing his own life would the good shepherd ensure the preservation of the lives of those he was responsible for.

The Owner

Why does Jesus lay down his life for the sheep? He does it because his relationship with God’s people is not the same as that of the false shepherds. The false shepherds are hired hands. He is the owner of the sheep. When the wolf comes, the hired hands run away because they are not willing to pay the ultimate price to protect those under their charge. The owner knows the sheep and cares for them. The sheep know the owner, and respond to him when he calls them by name.

As the owner of the sheep, Jesus has plans to increase his flock. He has other sheep who are not part of the present fold. He has plans to bring those other sheep into the fold so that there will be “one flock, one shepherd.”[8] Those who advocate forms of universalism see this statement by Jesus as affirming that there are several ways to God. We must understand, however, that the context in which Jesus speaks does not allow that interpretation of his words.

The whole intent of Jesus’ Good Shepherd monologue is to show that God has specifically chosen his only Son to be the only way to salvation. Jesus condemned the Pharisees for – in a sense – taking his place and attempting to steal the sheep. He insisted on being the door through which everyone must pass in order to be a part of the flock.

Likewise, as the only Son of the owner (the Father) Jesus is uniquely qualified as the Good Shepherd because only he will lay down his life for the sheep. No one in the past or the future will be able to do this – only Jesus Christ.

The Son

Unlike all those leaders who had gone before Jesus, and all of us who come after him, only the Son is uniquely qualified to give his life as an atoning sacrifice to rescue the entire flock from the ravening wolf – sin and death.[9]

He has a unique relationship with God the Father. He says “The Father knows me and I know the Father.”[10] His relationship with the Father implies that there is no impediment – nothing comes between the two. For the rest of us, sin keeps us from having that kind of relationship with God. For Christ, eternally sinless, no such impediment exists. This sinless state puts Christ in the unique position in that only he can be the sacrifice to undo the damage that sin has done to humanity.

Only Christ has been charged by the Father with the task of redeeming humanity by his blood. How it must have enraged the Pharisees when Jesus told them that he has received that special charge from his Father![11] From that moment, many who had probably been open to Jesus’ message turned against him completely, claiming that he was either insane or demon possessed.[12]

They might have accepted that Jesus was a good teacher, or even a good moral leader, but Jesus would not allow them to stay there. He must either be the sinless sacrifice that God exclusively uses for the rescue of humanity, or not. Accept him or reject him, but either way he is the Good Shepherd and there is no other.

As the Son, Jesus is the only one with the legal right (authority) to lay down his own life to atone for humanity’s sin, and to take it up again by resurrection.[13] For anyone else to presume to die for humanity’s sin would be madness indeed. Only a perfect sacrifice can ever cover the sins and pay the debt of another. Even if you or I dared to go to the cross ourselves, we could not atone for our sin. The only way a sinful human could ever pay for his sins is by suffering and destruction in hell.

Therefore, if you want to do it your way, hell is your only option. Either you enter by door number one, the divinely ordained Door which leads to abundant and eternal life through resurrection – or you take the exit door which leads to misery and destruction. There is no door number three.

Jesus’ death was no accident. In his Good Shepherd monologue he indicated that he would intentionally lay it down (on the cross) and would intentionally take it up again (through the resurrection).[14] It was part of the Father’s plan to rescue all his lost sheep and bring them all back into the fold – into an eternal relationship with him.

How Jesus Taught

Jesus demonstrated that he is the Good Shepherd by how he taught. Mark mentioned that those who heard him teaching “were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.”[15] He was not merely passing on information that could be read in a book. He was reflecting a relationship that he had with his Father in heaven. He was reflecting a relationship that he had with his followers (sheep) here on earth. His authority was intrinsic, not derived.

What He Did

Jesus demonstrated that he is the Good shepherd by doing what no other shepherds could do. He brought deliverance by healing and rescuing the demon possessed, and passed on the authority for his followers to do the same. Believers today can minister healing and deliverance as well, but we must be careful to do so for the same purpose. We are to demonstrate not that we are something, or that the power to heal and exorcise demons is something, but that Jesus is something. The miracles should enforce the message, and the message must be who Jesus Christ is.

Jesus demonstrated that he is the Good Shepherd by laying down his life for the sheep. Only he was qualified to do that. Only his blood could atone for the sins of lost humanity. Only his blood, and not anything else added to it!

It is the blood of Jesus alone that delivers you. If you think that it is because of your faith, then you will always be wondering, “Do I have enough faith?” No my friend, it is His blood alone that saves. And when God sees that you see that it is the blood alone that saves, He calls that faith in the blood, and every plague will pass over you! God wants you to know that it is Jesus’ blood alone that saves because every time you think that your deliverance depends partly on God and partly on you, you will not have a settled peace in your heart. But when you know that it is the blood alone that saves, you will have an unshakable peace.[16]

The Good Shepherd alone is responsible for the preservation and protection of the sheep. The sheep cannot take credit for following. They cannot claim superior position in the flock because of their wisdom or status. Every one of the sheep are safe because of the faithfulness of the shepherd – and nothing else.

Access to the Father

Paul was probably thinking of Jesus as the Door of the sheep when he said that “through him we both (Jews and Gentiles) have access in one Spirit to the Father.”[17] It was he (Paul) who answered definitively who the other sheep were that Jesus had alluded to.[18] The flock to whom Jesus was speaking were Jews. The other sheep would be the Gentiles, because the door would allow them access to the sheep-pen as well. The law was a barrier to keep Gentiles out. Jesus was a door that would open to let all believers – Jew and Gentile – in. He provided access to the Father. So the Jewish Paul could encourage the Gentile Ephesians by saying “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God.”[19]

The Blood of the Eternal Covenant

The author of Hebrews mentions that Jesus is “the great shepherd of the sheep” and “the blood of the eternal covenant” in the same sentence.[20] He was apparently drawing attention to the fact that Jesus, in fulfilling his role as the divinely appointed shepherd laid down his life for the sheep. He ties this act of sacrifice with the eternal covenant. That means that what Jesus did was not just sufficient to repeal the effects of sin for a time, but forever. What Jesus did on the cross will never have to be repeated. Once paid, the price need never be brought forth again.


Leaders in the new covenant community would come to see themselves as under-shepherds – responsible to provide and protect the flock until Christ the Chief Shepherd appears.

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory.[21]

Peter’s advice to the elders shows how under-shepherds are supposed to exercise oversight:

1. Their work must be voluntary, not under compulsion. They must do what they do for the same reason that the Good Shepherd did what he was called to do: out of compassion and love for the sheep.

2. Their work must be a labor of love, not a job for a salary. Peter was not arguing against compensation. He would agree with Paul that the church must not “muzzle the ox while it treads the grain.”[22] Peter himself probably received funds to sustain his apostolic work.[23] But he also knew the danger of the temptation to do ministry for profit. He warns that passion for the work itself should motivate ministry, not passion for profit. The under-shepherd works ultimately for the unfading crown of glory which the Chief Shepherd will give when he appears.

3. Their work must be in demonstration of submission, not a demand for submission. They were to be examples to the flock, not domineering over those in their charge. Jesus offered himself as an example of how his disciples were to do that.

You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.[24]

Secure in the Shepherd’s Hand

Jesus went on to describe his role as the Good Shepherd and what that would mean for the sheep. He said he was in the process of giving his sheep “eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.”[25] He talks about salvation in terms of certainty and security – yes, eternal security.

The reason for that promise of eternal security is not that the sheep have done something, but that the shepherd has done something. That is why – on the one hand – believers can talk about being eternally secure – because once God saves you, you are always saved. On the other hand, unbelievers who have half-heartedly prayed a sinner’s prayer, and then have gone on to live the same sinful, unrepentant life that they lived before cannot claim eternal security. Salvation is not based on what the believer does but what the Good Shepherd did. It is not based on my response to the call of God to repent. It is based on Christ’s response to the call of God to die.

Those who have truly repented — and endeavor to live the life of repentance that the Good Shepherd called them to — will know the security of living in the shepherd’s hand. They will know that they are safe, and that no one will be able to snatch them from the protective grasp of their savior. This security will not give them license to sin, but will encourage them not to sin. If they sin, they will feel the displeasure of the shepherd who holds them firmly. Because of their relationship, they will strive to obey their shepherd, not to take advantage of his grace.

[1] John 9:16.

[2] John 9:39.

[3] John 9:41.

[4] Timothy S. Laniak, While Shepherds Watch Their Flocks. (HigherLife Development Services, Inc., 2007), 141.

[5] John 10:9.

[6] John 10:10.

[7] John 10:11.

[8] John 10:16.

[9] Neither the thief of verse 10 nor the wolf of verse 12 is a direct reference to Satan. Jesus is not teaching about Satan but himself. As the Door he protects us from false leaders, as the sacrificing Son he took on sin and death and defeated them at the cross.

[10] John 10:15.

[11] John 10:18.

[12] John 10:20.

[13] John 10:17.

[14] John 10:18.

[15] Mark 1:22.


[17] Ephesians 2:18.

[18] John 10:16

[19] Ephesians 2:19.

[20] Hebrews 13:20.

[21] 1 Peter 5:1-4.

[22] 1 Corinthians 9:9; I Timothy 5:18.

[23] This assumption is based on the fact that Paul argued in 1 Corinthians 9 that “those who proclaim the gospel should get their living by the gospel” (14), but that Paul said that he and the others on his missionary team “have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ” (12). Peter and the other apostles probably made use of the right to receive compensation for ministry.

[24] Matthew 20:25-28.

[25] John 10:28-29.

ACST 34: Christ: The Teacher

jesus_teaching Systematic theologies usually contain a section – like this – on Christology. They usually divide that section into two parts: the person of Christ (where they discuss his nature) and the works of Christ (where they describe what he has done). There is an issue that falls somewhat between these two categories which is often missing: the teachings and commands of Christ. One does not really know someone else unless one knows that person’s message. For that reason, it is helpful to spend some time learning what Jesus taught while among us.

Jesus affirmed that his disciples were right in calling him “Teacher.”[1] He came not just to die on the cross but also to share God’s word with humanity. The messages that he taught explained the heart of the scriptures, and charted a new path for us all to follow. He also taught about our future. Both the path we are to follow in obedience to his teachings and the hope that his teachings gave us are called the same thing: the kingdom of God.

Savior of the World

Christ taught that he is the savior of the world. He answered the question that he posed to his disciples: “But who do you say that I am?”[2] “With keen anticipation, he guided the conversation toward the crucial issue of their understanding of his identity. … He knew that their eternal destiny and the success of his mission on earth depended on their accurate perception of him and his ministry.” [3] Likewise today the church needs an accurate understanding of who Jesus was and is. Jesus provided a clear picture of his identity, but it takes faith to keep that picture in one’s mind because there are plenty of substitute pictures of Jesus that contend with it.

“This same question rings down through the centuries. ‘Who is Jesus Christ?’ ‘Is He just a man?’ ‘Is He a religious prophet?’ ‘Is he a great moral teacher?’”[4] Jesus taught that he was more than that. The angels declared when he was born that he was “a Savior, who is Christ the Lord”[5] The people saw and heard him speak and do miracles and then proclaimed “we have heard for ourselves, and we know that this is indeed the Savior of the world.”[6]

Jesus said it this way: “I am the way, and the truth, and the life. No one comes to the Father except through me.”[7] By so doing, he placed himself above every prophet, every sage, every guru, every religion, every philosophy, and every political movement. If one’s goal is a relationship with God, then Jesus Christ is the only way.

God has given bread to sustain us from heaven, and Jesus Christ is it. Jesus said “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”[8] He was talking about the hope of eternal life which no normal bread can offer. If we eat bread from the local bakery, we will hunger again. But God offers a bread that promises eternal sustenance. The manna that the Israelites ate in the wilderness was a sign promising that gift. Jesus was the gift. The manna sustained the temporary lives of the Israelites. Jesus will sustain us permanently. The Israelites accepted the manna by eating it; we accept Christ by believing in him.

Other teachers have claimed to have insight from the divine, but Jesus claimed more than that. He said “I know him, for I come from him, and he sent me.”[9] His knowledge of God was not learned through meditation or study. It was the result of an eternal relationship with his Father. What he taught us can be trusted because it came directly from the source.

Other teachers have claimed to have solutions to the world’s problems, but Jesus claims to be the solution. He said “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”[10] The darkness that threatens to destroy this planet is no problem for him. He is the light, and his followers have access to that light for their journey. He is called the light of life because the end of the journey will be eternal life. The metaphor of light speaks of both the path we follow today, and the hope we have for eternity.

Christ claimed to be of an entirely different category than all the other inhabitants of this planet. He said “You are from below; I am from above. You are of this world; I am not of this world.”[11] If his claim was not true, and he was just another human being and nothing else, then there is no salvation and no hope for humanity. If he is merely one of several who are divinely inspired, then he is a divinely inspired liar, because he claims more of himself than just insight.

God has a flock in this world and as the world’s only savior, Jesus is both the way into that flock, and the only one who can shepherd it. He said “I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.”[12] He also said:

I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.[13]

Some have suggested that there is wiggle room for some other saviors in this statement. But consider this evidence to dispute that claim: There is one shepherd and one flock. The one shepherd owns all the sheep. The sheep of other folds are owned by the same shepherd. They are simply not situated in the fold at present. This would suggest that Jesus is referring to people who would come to faith after the time of his speech recorded in John 10. They would come to faith (or into the fold) the same way these did. They would trust in Christ as their savior. At the end there are not several ways to God, but one flock, one shepherd.

What of those others who claim to have a way of salvation, and invite the world to follow them instead of Christ? Jesus calls them hired hands. They do not own the sheep, and when danger comes they flee, and fail to protect the sheep. Jesus was not like that. He faced the danger head on, went to the cross, and laid down his life for the flock. There is only one good shepherd.

Salvation from Christ is by means of resurrection from the dead. He is the savior from death. Many people in Jesus’ day assented to the concept of a future event where people would be raised from the dead. That was a correct theological assumption. But Jesus challenged the people of his day to connect that concept with himself. He was the savior because he was to be the one who does the raising on resurrection day. He said to Martha, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die.”[14]

Jesus was not promising that believers will never die. The phrase “though he die, yet shall he live” makes that clear. Death will come to us all at the appointed time, and believing in Christ does not change our mortality. Lazarus was a case in point. He was asleep in Christ, and would have remained in that state until the resurrection day. But on the resurrection day, Lazarus would live. To prove that reality, Jesus brought Lazarus back to life. He has power over death.

But Jesus made another point. His other statement to Martha was not a contradiction to what he had just said. He had already established the context of his promises to Martha, and that context was resurrection day. It will be on resurrection day that Jesus will raise to life those (like Lazarus) who believe and die. Jesus’ other statement pertains to those who believe and are still living on the resurrection day. Those people who are living and believing in Jesus when he comes to raise the dead “shall never die.” Instead, they will be made immortal without ever having gone through death.

Entering His Kingdom

The metaphor Christ used most to explain spiritual things was that of the kingdom of God. Christ is king in God’s kingdom. Christ explained how to enter his kingdom. To enter his kingdom is to believe and follow Christ as the kingdom’s king, and to be prepared when that kingdom comes to earth to rule over the planet. The kingdom of God is not a metaphor for heaven. Heaven is where God is, but the kingdom of God is about where God wants to be. His throne in heaven is secure, but it is on earth that Satan’s rebellion had dared to supplant God’s dominion.

Jesus claimed that it is possible for human beings to become part of God’s kingdom today. He called it entering the kingdom. In a sense, what he was talking about is a kind of insurgency. People who have entered God’s kingdom before it comes to earth are like rebels. They live among the established nations but their allegiance is to the coming kingdom. Their goal is not to destroy the kingdoms of men, but to promote and recruit for the coming kingdom and its Lord.

There were a number of groups in Jesus’ day who thought that in order to enter the kingdom one had to be just a little bit more righteous than the next guy. So they established rules to follow to make sure everybody could tell the difference. The problem is, Jesus warned, those super-spiritual groups did not make the cut! He said “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.”[15]

The Pharisees and scribes of Jesus’ day tried hard to live up to God’s expectations. If human effort could accomplish the task at all, they would certainly have been granted a passport. But they failed to recognize three theological truths. First, sin is a problem too difficult for anyone to handle without divine intervention. Second, God has provided an atoning sacrifice for the sin problem in the death of Christ. Third, only through the power of the indwelling Holy Spirit can a person overcome the sinful nature and reflect the righteous life God requires for citizens of his kingdom.

Jesus taught that in his day most people would reject his way into the kingdom and try to get in some other way. But he urged his listeners to “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.”[16] He did not mean that it is hard to “become a Christian.” Lots of people “became Christians” in his day, as they do today, only to fall away when their faith is tested by adversity. Entering the kingdom involves more than that.

Jesus taught that there would be many who claim to be his followers but would also fail to enter the kingdom. He said “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.”[17] Christ requires that we enter his kingdom through a process of repentance (like a spiritual death) and faith that he describes as a spiritual rebirth. He said “unless one is born of water and the Spirit, he cannot enter the kingdom of God.” [18] To be born of water is natural birth. To be born of the Spirit is a supernatural rebirth that enables one to live according to the principles of the kingdom that Jesus taught us to live by.

Living in His Kingdom

By teaching those principles, Christ explained how the subjects of his kingdom are supposed to live. Central to living Jesus’ way is the doing of good works as a witness to the new life within. He tells his followers to “let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”[19] But, unlike the super-spiritual groups of his day, Jesus warned against doing good works just for show. He told them to “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.”[20] A good work is only a true good work if it springs from the Holy Spirit within, and is done for the benefit of others, not to put notches on one’s spiritual belt.

Miracles are expected as kingdom citizens go about their lives. Jesus said to his disciples “if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.” The idea is not that we have to build up our faith until it gets strong enough. Just a little faith – the size of a mustard seed – will do. What matters is not the size of our faith but the power of our king. We are citizens of his kingdom, so when the king wants a mountain moved, nothing is going to stand in his way. What our king requires of us is the courage to stand before the mountain and risk making fools of ourselves by telling it to scram.

Living in the kingdom means making the kingdom itself our priority and all other things become second place. Here is how Jesus put it:

And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you. Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.[21]

Notice that Jesus compares citizens in his kingdom to the other nations of the world. God knows the people in the nations and he sees to it that they get the things that they spend their lives worrying about. But citizens in Christ’s kingdom are to seek the kingdom itself, and not to get caught up in the rat race for those insignificant things, like their next meal.

Christ taught us to seek the kingdom for two reasons. First, the kingdom of God is going to manifest as dominion over the whole universe when Jesus comes again. To seek the kingdom is to strive to be in that number when the saints go marching in. Nothing should be a higher priority than being there. Second, to seek the kingdom is to allow the king to live his life through you. It is striving to live the way of life expected of a kingdom citizen. That is a full-time job. No wonder that Jesus added to his counsel that we should not fear because the Father wants to give us his kingdom.

Living in the kingdom is simply a matter of obeying the commands of our king. Jesus gave us those commands as part of his teaching ministry. The Great Commission from Christ includes the order to pass on those commands to those we bring into the kingdom. Jesus told us to make disciples by baptizing believers in the name of the Father, Son and Holy Spirit, and by teaching them to “observe all that I have commanded you.”[22]

It is amazing how the church teaches about so many things, and even exegetes the texts of the New Testament, but so often ignores these foundational principles – the ones found in the commands of Christ. The commands can be summarized as follows:

1. Make your choices based on God’s permanent realities, rather than the world’s temporary ones. Invest your life in eternity.

2. Put Christ and his kingdom first in your life. Be devoted to him.

3. Be genuine: don’t pretend to be something you are not, and don’t forget who you are in Christ. Be what you claim to be.

4. Trust your heavenly Father to take care of your needs, and to win your battles. Rely on God to do what you cannot do.

5. Keep in contact and communication with God through prayer.

6. Concentrate on learning, living and proclaiming the truth.

7. Expect the power of the Holy Spirit to make up for your weaknesses and insufficiencies. Be used by God to fulfill his will.

8. Live in expectancy because the king is coming! Be alert, and ready for his arrival.[23]

Besides these, and foundational to them are the two greatest commandments from the Old Testament (that we should love God with all that we are and love our neighbors as ourselves). The third greatest commandment is that which we call the Great Commission, that disciples of Christ should make more disciples of Christ.

Enemies of His Kingdom

Christ denounced his enemies as well. It is interesting to see who is on that list, and who is not. Caesar, the emperor of the Roman world, is mentioned in 19 verses of scripture, but Jesus never calls him his enemy.[24] In ancient times a prophet would identify God’s enemies by pronouncing a woe upon them – a kind of prophetic curse.[25] Jesus pronounced woes upon his enemies, and so identified the enemies of his kingdom.

Counted among the enemies of Christ’s kingdom are those places where the gospel is preached, but the people respond with indifference or rejection. Jesus said:

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”[26]

The miracles accompanied the message, but for the inhabitants of those cities, the miracles were not enough. They refused to seek the kingdom about which Jesus preached. They probably prided themselves on the fact that a great prophet had been among them, and enjoyed telling stories about his miracles. But on the judgment day, the ancient enemies of God’s people to the north – Tyre and Sidon – will fare better than them. Even Sodom will suffer less.

Also counted among the enemies of Christ’s kingdom are the people, institutions and things that cause sin. Sin cannot endure where Christ’s kingdom reigns, and Christ’s kingdom cannot abide where sin reigns. Jesus said:

“”Woe to the world for temptations to sin! For it is necessary that temptations come, but woe to the one by whom the temptation comes! And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than with two hands or two feet to be thrown into the eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell of fire.”[27]

Any system (whether political or religious, economic or social) that encourages sin and tempts people to transgress God’s will is set against the gospel and against the kingdom of Christ. These are all identified by Christ as his enemies. Christ taught that we cannot escape the temptations because we will have to live in the world and so we will have to operate within those systems. He said “it is necessary that temptations come.”[28] But he warns us not to be part of the problem. He said “woe to the one by whom the temptation comes!” People will not be judged for the sinfulness of their society, but they will be judged for their personal contribution to it.

If the number of woes applied to them is the standard of judging who gets the “worst enemy status” then the Pharisees and scribes win that title. Jesus pronounces seven woes against them in Matthew 23.[29] From what Jesus said about them, it is clear that what made them kingdom enemy #1 is their hypocritical attempt to replace God’s kingdom with one that looked righteous on the outside, but was corrupt within.

In the kingdom of God, our biggest enemies are going to be the groups that want to be our friends. They will want to snuggle up to us and work with us on community development projects, and things like that. They will want to join with us in community minister’s organizations, and will praise us for our social welfare programs. But they will draw the line at proclaiming Jesus as Lord. When push comes to shove, they will show themselves our enemies, because they are his enemies.

Equipping His Church

As a teacher, Christ equipped his disciples to lead the church. The church was not a mistake. It was Christ’s intention to found it, and he spent years of his earthly life preparing the people who would lead it. On one particular occasion, he brought his disciples together and pointed out how the Gentile rulers lead by intimidation and domination. He told his disciples “It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”[30] Christ himself was to serve as the example for Christian leadership. He taught leadership with a towel and wash basin.

He trained by discipling. That is, he did things and his disciples watched, he said things and the disciples learned – and eventually it was their turn. When they were ready, he set them loose to preach and cast out demons. They did what they had learned.

Preparing His Church for Suffering

As a teacher, Christ prepared his disciples for the difficulties they would face as well. He let them know that they would not always have the honor of his personal presence among them. He told them “I will be with you a little longer, and then I am going to him who sent me.”[31] They would need to learn to face the challenges that they would face without his personal counsel. Instead, he would leave them with the third person of the Trinity: the other counselor.

It was he, the Holy Spirit, who would be with them as they faced trials and persecution. Jesus assured them that “the Holy Spirit will teach you in that very hour what you ought to say.”[32] He would also help the disciples to remember and take in the tremendous lessons that Jesus had taught and the significance of the events the disciples witnessed. Jesus said “What I am doing you do not understand now, but afterward you will understand.”[33] And because Jesus suffered in doing God’s will, they understood it when they suffered themselves.

His Role as Messiah

As teacher, Christ predicted the events concerning his own life, death and resurrection. There were no surprises with him. Everything that happened in his life was scripted and pre-measured to fit God’s plan. Perhaps the disciples did not quite make the connections when Jesus promised that “I, when I am lifted up from the earth, will draw all people to myself”[34] but Jesus repeated detailed descriptions of his crucifixion to them several times.[35] And after his resurrection he made the connections by going back to the Old Testament scriptures and showing how his death and resurrection were necessary.

His Return as Messiah

Christ also predicted current and future eschatological events. He understood his times, and marveled that those around him did not. He told them “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.”[36] He spoke of his own generation in Jerusalem, and how they were going to suffer God’s judgment because so many would reject him.

He went on to describe that judgment in detail in his eschatological discourse on the Mount of Olives. He called them God’s “days of vengeance” upon Jerusalem.[37] Little did his listeners know that in a mere 40 years, those days of vengeance would come. Jesus predicted that Roman armies would surround Jerusalem.[38] The armies of Rome laid siege to Jerusalem and starved it for a matter of years. Jesus predicted that Jerusalem and its temple would be destroyed.[39] That fateful event happened in 70 AD. He also predicted that the Jews would undergo another exile, being scattered in other nations, trample underfoot by the Gentiles until God’s vengeance is completed. It happened just as he predicted.

The great teacher of the future was just as accurate when he described the age that precedes his second coming. We are living in that age now, so it is easy to see the signs all around us that Jesus called birth pains.[40] Birth pains all have two things in common: they are intermittent, and they indicate that a birth is happening. The signs Jesus mentioned are: false Messiahs, warfare and its threat, famines, pestilences, earthquakes, persecution of believers, and divisions among families because of Christ. These realities have been with us intermittently for the past two thousand years.

But Jesus was even more specific in his predictions. He described his second coming in detail as well:

And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.[41]

…the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.[42]

It is clear from these predictions that Christ is going to come physically, visibly and gloriously. His return will be a time of great joy for those who have entered his kingdom, but terrible distress and shame for those who have not. Like Jesus, the church should encourage believers with the hope of the full deliverance we will experience at the second advent, and also warn unbelievers of the great calamity they will face if they are not found in him.

Scope and Balance

The Teacher taught the kingdom of God, as the king’s rule present and continuously expanding in the lives of believers, and also their future hope. Christian teaching should seek the same scope and balance.

[1] John 13:13.

[2] Matthew 16:15.

[3] Gilbert Bilezikian, Community 101: Reclaiming the Local Church as Community of Oneness. (Grand Rapids: Zondervan, 1997), 169.

[4] Dan Story, Defending Your Faith: Reliable Answers for a New Generation of Seekers and Skeptics. (Grand Rapids: Kregel Publications, 1997), 75.

[5] Luke 2:11.

[6] John 4:42.

[7] John 14:6.

[8] John 6:35.

[9] John 7:29.

[10] John 8:12.

[11] John 8:23.

[12] John 10:9

[13] John 10:11-16.

[14] John 11:25-26.

[15] Matthew 5:20.

[16] Matthew 7:13-14.

[17] Matthew 7:21.

[18] John 3:5.

[19] Matthew 5:16.

[20] Matthew 6:1.

[21] Luke 12:29-32.

[22] Matthew 28:20.

[23] See Jefferson Vann, The Commands of Christ (

[24] Matt. 22:17, 21; Mark 12:14, 17; Luke 2:1; 3:1; 20:22, 25; 23:2; John 19:12, 15; Acts 17:7; 25:8, 11f, 21; 26:32; 27:24; 28:19.

[25] Num. 21:29; 1 Sam. 4:7f; Isa. 3:9, 11; 5:8, 11, 18, 20ff; 6:5; 10:1; 24:16; 31:1; 45:9f; Jer. 4:13, 31; 6:4; 10:19; 13:27; 15:10; 22:13; 23:1; 45:3; 48:1, 46; 50:27; Lam. 5:16; Ezek. 2:10; 13:3, 18; 16:23; 24:6, 9; Hos. 7:13; 9:12; Amos 5:18; 6:1, 4; Mic. 2:1; 7:1; Nah. 3:1; Hab. 2:6, 9, 12, 15, 19; Zeph. 2:5; 3:1; Zech. 11:17.

[26] Matthew 11:21-24.

[27] Matthew 18:7-9.

[28] Matthew 18:7.

[29] Matt. 23:13,15,16, 23, 25, 27, 29.

[30] Matthew 20:26-28.

[31] John 7:33.

[32] Luke 12:12.

[33] John 13:7.

[34] John 12:32.

[35] Matt. 17:12; 20:19; 26:2; Mark 8:31; 9:12; Luke 9:22; 17:25; 22:15.

[36] Matthew 16:2-3.

[37] Luke 21:22.

[38] Luke 21:20.

[39] Matthew 24:2; Mark 13:2; Luke 21:6.

[40] Matthew 24:8; Mark 13:8.

[41] Luke 21:25-28.

[42] Matthew 24:29-31.

ACST 33: Christ: The Union

Jesus  C-438 Since the incarnation, Christ has possessed two complete natures, fully incorporated into his being. He is not a half-man, half god hybrid. He is 100% human and 100% God. His deity is infinite, and was never lost – even when he walked upon earth as a human. His humanity began at his incarnation but it too is eternal. He will never cease to be our human savior. This union of the two natures, or substances, is referred to as the hypostatic union. The term comes from the Greek word hupostasis, meaning substance.

The author of Hebrews uses the term hupostasis to express how Christ is the exact imprint of the Father’s nature.[1] The ESV study Bible explains “Thus the Son is identical in substance to God, being himself fully God. In all attributes and abilities, the Son is exactly like the Father.”[2] Already this work has shown that Christ possesses both deity and humanity. It remains to explain why that is necessary.

God’s Plan

It was God’s plan from the beginning that the eternal Logos would become a human being and dwell here on earth with other human beings. He came down among us so that we could see his glory, a glory that only he and the Father share.[3] He became one of us because that was the way to the cross. As Paul put it “though he was in the form of God, (he) did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.”[4] God’s plan required that the Logos retain his full deity while also becoming fully human.

Our Need

Humanity needed a redeemer who was one of us, “yet without sin.”[5] We were in a catch-22 situation. We could be redeemed from sin only by a sacrifice who identified entirely with our species. The sacrifice had to be human. But the catch was that our entire species had been defiled by original sin. Paul told the Romans that “all have sinned and fall short of the glory of God.”[6] What we needed was both necessary for us to provide ourselves, and impossible for us to provide for ourselves.

God stepped in with his grace, and with himself. The Son of God became a Son of Man. With that one step of grace, it became possible once again for humanity to receive eternal life.

Not a Third Thing

Some have suggested that Christ was actually a fusion of God’s Spirit (the Logos) with human flesh (Jesus). They imagine that Jesus was a tertium quid (Latin for third thing). The Christian church has argued against this idea. One example of this idea was Eutychianism.[7] This view held that Jesus’ human nature was overwhelmed by that of the divine Logos, and the result was a divine being who was different in nature from the Father. In its attempt to preserve the distinction between Christ and the Father, it denied what the Bible says about both.

Not Two Different Persons

Others, seeking to preserve the similarity between Christ and the Father, suggested that the human Jesus and the divine Logos were two separate beings. This idea is attributed to the Nestorians.[8] Again, historically, such ideas have been rejected by Christianity because they do not fit the biblical facts. If Christ were two separate persons, then the human half could not have been sinless enough to die for our sins.

So What?

The significance of the Christ’s two natures in his one being cannot be overstated. When the eternal Logos became flesh he added humanity to his divinity permanently. This was an act of divine grace, and shows how valuable humanity is to our creator. God so loved the world that he divested himself of the prerogatives of his divinity – though still retaining his divine nature. He became obedient even to the point of taking on mortality, though he did not deserve it. He embraced mortality and the cross for us.

There are no human analogies that could explain exactly what the eternal Logos did at the incarnation. Perhaps one that comes closest is a physician who infects herself with a disease in order to cure the disease. Humanity itself was a disease, and it had infected the planet. Christ humbled himself to become one of us in order to affect the restoration and healing that was needed. So Paul says that “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”[9]

Having Christ’s Mind

Paul gives his explanation of Christ’s becoming human in the context of encouraging the Church at Philippi to become more Christ-like. He tells them…

Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world.[10]

The mind that Christ had is the one that believers can have. It is a mind that cares more about helping others than about looking out for number one. It is a mind that is willing to sacrifice what one deserves so that others can get the grace that they do not deserve. Paul says that this mind is ours in Christ Jesus. It is that mind, and the selfless actions it produces, that will lead this fallen world back to its creator.

[1] Hebrews 1:3.

[2] ESV Study Bible, electronic edition (Heb.1:3).

[3] John 1:14.

[4] Philippians 2:6-8.

[5] Hebrews 4:15.

[6] Romans 3:23.

[7] See

[8] See

[9] 2 Corinthians 5:21.

[10] Philippians 2:4-15.