Point-of-View

The uniqueness of Jesus as God's Son is taught throughout the New Testament. We find this within the Gospels (John 1:14; 3:16, 18), as well as the rest of the New Testament (1 John 4:9; Hebrews 1:1-2).

Most importantly, Jesus himself both explicitly (Mark 12:1-12; 13:32; Matthew 11:25-27) and implicitly (John 20:17) taught of His unique relationship as God's Son. During his ministry, He was recognized as the unique Son of God by demons (Mark 5:7), Satan (Matt. 4:3, 6) and most importantly the voice from heaven at his baptism and transfiguration (Mark 1:11; 9:7).

During His ministry, He acted as one who possessed a unique authority over the temple by cleansing it (Mark 11:15-19, 27-33; John 2:13-21), over demons and Satan by His exorcisms, over disease by His healings, over the Sabbath by His actions (Mark 2:23-28), over death by His raising the dead and at times even over the Law by His teachings (Matt. 5:21-48; Mark 7:18-19).

He assumed the divine prerogatives of forgiving sins (Mark 2:5-10; Luke 7:36-50), claiming that one's eternal destiny rotated around his relationship to Him (Matt. 10:32-33; 11:6) and claiming that He would ultimately judge the world (Matt. 9:28; John 5:22-29; Acts 10:42).

He also maintained that He was greater than all who have preceded Him, whether Abraham (John 8:53-58), Jacob (John 4:12-15) or Moses (Matt. 5:21-48).

In the New Testament Jesus is accorded such divine attributes as being the Creator (John 1:3; 1 Corinthians 8:6; Colossians 1:16; Heb. 1:2) and possessing pre-existence (John 1:1-2; 1 John 1:1; Col. 1:17). In a number of instances, He is specifically referred to as God (John 1:1, 18; 20: 28; Titus 2:13; Heb. 1:8; cf. also Romans 9:5; 1 John 5:20).

It should be remembered that the use of this title for Jesus is found in passages written by Jewish-Christians whose Scriptures begin with "In the beginning God created the heavens and the earth."

Although the human nature of the Son was denied by the first Christological heresy (Doceticism), it is clearly taught throughout the New Testament. Alongside of statements of Jesus' uniqueness and deity are statements of His full humanity.

His virginal conception in no way minimizes this. The incarnation (John 1:14) involves experiencing a human birth (Galatians 4:4), being circumcised on the eighth day (Luke 2:21), possessing a true human nature (Heb. 2:14), being tempted in all points like we (Heb. 2:18; 4:15), experiencing sorrow and agony (John 11:35; Mark 14:34-42; Heb. 5:7), hungering (Matt. 4:2; Mark 11:12) and thirsting (John 19:28), becoming weary (John 4:6), possessing flesh and blood (Luke 24:39; John 19:34) and learning obedience (Heb. 5:8).

Jesus is the one mediator between God and man (1 Timothy 2:5; Rom. 5:15; Heb. 9:15). Because of His sinless life (Heb. 4: 15; 2 Corinthians 5:21), He could bear the penalty of sin that all humanity deserves.

By grace He became a curse for those under the curse (Gal. 3:13; 1 Peter 2:24) and satisfied the righteousness of God (Rom. 3:24-26). Thus, by offering Himself once for all time (Rom. 6:10; 1 Pet. 3:18; Heb. 9:28; 10:12-14), He brought about for sinful humanity expiation of sin and propitiation from the divine wrath (Rom. 3:25; 1 John 2:2; 4:10).

In so doing, Jesus Christ brought a host of benefits such as justification (Rom. 3:24; 8:33), peace (Rom. 5:1), reconciliation (Rom. 5:10; 2 Cor. 5:18-19), forgiveness (Matt. 26:28; Rom. 4:7-8), adoption as sons (Rom. 8:15-16; Gal. 4:4-5), being born again (1 Pet. 1:23; John 3:1-8), dying to sin (Rom. 6:1-2; Col. 3:3), being raised in newness of life (Rom. 6:4; 7:6; 2 Cor. 5:17) and eternal life (John 3:16, 36; Rom. 6:22).

In addition to these present benefits, there awaits for His followers the resurrection of the body (John 11:25-26; Revelation 20:5-6), a joyous reunion with Christians who died (1 Thessalonians 4:13-18), faith turning to sight (Rev. 22:4), being no longer able to sin and participating with the Son of God in the judgment (1 Cor. 6:2).

Stein is the Ernest and Mildred Hogan Professor of New Testament at Southern Baptist Theological Seminary in Louisville, Ky.

This is the fourth in a series of articles about the Baptist Faith and Message 2000. To read the full text of the BF&M online, see Baptist Faith & Message, Article 2b.