Systematic Theology: Lesson 13 - The Works of Christ on Earth

 

THE WORKS OF CHRIST ON EARTH
Christology - Lesson 13

This lesson will highlight some of the works of Jesus Christ during His life on earth. Due to the nature of this overview, we will not be able to examine every text possible about the works of Christ. We must keep in mind what John ended His gospel with: There are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written (John 21:25).

 

This lesson on the works of Jesus Christ during His life on earth will essentially be an exposition of Philippians 2:5-8.

 

⁵ Have this attitude in yourselves which was also in Christ Jesus, ⁶ who, although He existed in the form of God, did not regard equality with God a thing to be grasped, ⁷ but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. ⁸ Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

 

 

I.            THE EMPTYING (Phil 2:5-7a)

First, we meet with Christ’s emptying of Himself at the Incarnation.

 

Christ existed in the form of God. We have already established that since eternity past until the Incarnation, Jesus had existed in the form of God. He was of the same essence as the Father and Spirit. He possessed the same attributes and glory as the Father and the Spirit. He had all the privileges of God.

 

Christ did not regard equality with God a thing to be grasped. That is, He did not cling onto it. The noun αρπαγμος (Harpogmos) can either refer to something that has been seized or something to be seized. Since the eternal Son of God already possessed equality with God, I believe it is more logical to see this word as meaning ‘to be seized.’ Or, as translated here, to be grasped onto.[1] Wiersbe suggests, “He did not consider His equality with God as ‘something selfishly to be held on to.’”[2] MacArthur writes, “He refused to selfishly cling to His favored position as the divine Son of God nor view it as a prized possession to be used for Himself.”[3]

 

Christ emptied Himself. The verb ‘emptied’ is the root κενοω (kenoo). Using a derivative of this Greek word, theologians refer to this act of emptying Himself as the KENOSIS. This is a mysterious thing. The word means ‘to empty completely’ (cf. Rom 4:14; 1 Cor 1:17). Of what did Christ empty Himself? [4]

 “Christ did not empty himself of the form of God (i.e., his deity), but of the manner of existence as equal to God. He did not lay aside the divine attributes, but ‘the insignia of majesty.’”[5]

 

MacArthur sees five divine rights that Christ emptied Himself of:[6]

1.   His divine glory (John 17:1, 5, cf. 24)

2.   His independent divine authority (Matt 26:39-44; John 5:30; 6:38; 7:28-29; Heb 5:8)

3.   The voluntary exercise of some of His divine attributes (Matt 24:36; John 1:47; 2:25)[7]

4.   His eternal riches (Matt 20:28; 2 Cor 8:9)

5.   His unique, face-to-face relationship with His Father (Matt 26:38; 27:46; Luke 22:44; 2 Cor 5:21)

 

 

II.          THE VIRGIN BIRTH (Phil 2:7b)
taking the form of a bond-servant, and being made in the likeness of men.

a.   Isa 7:14 - “Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.”

A lot of ink has been spilled on the interpretation of Isaiah 7:10-16. Most interpreters forget Isaiah 7:3-4. Isaiah was told to take his son, Jear-jashub, with him to inform Ahaz he need not worry, because Northern Israel and Assyria would soon be defeated. Then the Lord spoke again to Ahaz, saying, “Ask a sign for yourself [SINGULAR] from the Lord your [SINGULAR] God; make it deep as Sheol or high as heaven.” This is a gracious invitation from God to Ahaz to ask for any sign at all to confirm Isaiah’s prediction.

Ahaz responded with false spirituality: But Ahaz said, “I will not ask, nor will I test the Lord!” This prompted Isaiah to speak. Notice how he speaks past King Ahaz. Then he said, “Listen now, O house of David! Is it too slight a thing for you [PLURAL] to try the patience of men, that you [PLURAL] will try the patience of my God as well? Therefore the Lord Himself will give you [PLURAL] a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. Some identify the child as Isaiah’s son, Maher-Shalal-Hash-Baz (cf. 8:1-4). “However, the Hb. Term translated ‘virgin’ would not normally be used for a woman who was already of mother (of Shear-Jashub, 7:3).”[8] The word is always used in the context of virginity. Besides, Maher-shalal-hashbaz’s name was already a sign. Two would be confusing. Especially as the name Immanuel continues to get loaded with meaning in the next several chapters. This must be a prophecy of the Redeemer/King/Son who features prominently in Isaiah.

Still speaking of the Messiah, Isaiah says, He will eat curds and honey at the time He knows enough to refuse evil and choose good.” Isaiah speaks to the House of David and gives them a sign yet 700 years in the future. Immanuel (God-with-us) would be born of a virgin and grow up in a time of oppression (cf. milk, curds, and honey in vv. 20-25).

Here is where the difficulty comes in. The conjuction כִי (kiy) often functions as a contrast instead of an explanative. If that’s the case (and I think that the change from singular (vv. 10-12) to plural (vv. 13-15) and back to singular (v. 16) give a signal for this), then verse 16 should start “But” instead of “For.” The NIV and the NLT have it this way. ¹⁶“For [OR “But”] before the (maybe even “this”) boy [Jear-jashub] will know enough to refuse evil and choose good, the land whose two kings you [SINGULAR] dread will be forsaken. Two years later, Tiglath-pileser defeated both Israel and Syria.

b.   Fulfilled in Matt 1:18; Luke 1:35; 3:23

c.    “The virgin birth made possible the uniting of full deity and full humanity in one person. This was the means God used to send His Son (John 3:16; Gal 4:4) into the world as a man. If we think for a moment of other possible ways in which Christ might have come to the earth, none of them would so clearly unite humanity and deity in one person.”[9]

d.   “The virgin birth also makes possible Christ’s true humanity without inherited sin…the fact that Jesus did not have a human father means that the line of descent from Adam is partially interrupted.”[10]

e.    This doctrine is under severe attack today.

III.        THE PERFECT LIFE (Phil 2:8a)
⁸ Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death,

a.   The Temptations (Matt 4:1-11; Luke 4:1-13)

b.   He was the Prophet Greater than Moses (Deut 18:15-022; John 1:17; Heb 3:3)

c.    He was Wiser than Solomon (Eccles 12:11; Matt 12:42)

d.   Miracle Worker – “Jesus Christ’s miracles demonstrate his deity, his supernatural origin, his power as Creator, and his authority as the sovereign Lord of all creation. His ministry confronted the anti-supernatural worldview of his day and equally confronts the present world with the blindness of selling out to the uniformitarian naturalism of secular scientists.”[11]

IV.        THE HORRIFIC DEATH (Phil 2:8b)
even death on a cross.

a.   The Old Testament predicted that the Christ would die on a cross (Psa 22; Isa 53; Zech 12:10). This is amazing, because these prophecies were given before crucifixion was a practiced form of execution.

b.   The events of the Passion Week go something like this:[12]

                                       i.    Sunday – The Triumphal Entry. Christ fulfilled Zech 9:9; cf. Dan 9:24-25.

                                     ii.    Monday – The Second Cleansing of the Temple

                                    iii.    Tuesday – Final Teaching of Jesus in the Temple

                                    iv.    Thursday –

1.   The Last Passover

2.   The Arrest

                                     v.    Friday –

1.   The Trials

a.   Before Annas (John 18:12-24)

b.   Before Caiaphas (Matt 26:57-68; Mark 14:53-65)

c.    Morning Trial Before Sanhedrin (Matt 27:1-2; Mark 15:1; Luke 22:66-71)

d.   Before Pilate (Matt 27:11-14; Mark 15:1-5; Luke 23:1-7; John 18:28-38)

e.    Before Herod (Luke 23:8-12)

f.     Before Pilate (Matt 27:15-26; Mark 15:6-15; Luke 23:18-25; John 18:29-19:16)

2.   The Crucifixion

a.   Upon arrival at Calvary, Christ was offered wine mixed with gall to dull His senses (Matt 27:33-34; Mark 15:22-23; Luke 23:33; John 19:17). He refused to drink it.

b.   Christ was crucified in the middle of two thieves (Matt 27:35-38; Mark 15:24-28; Luke 23:33-38; John 19:18-24).

c.    The first cry on the cross: “Father, forgive them; for they know not what they do” (Luke 23:34).

d.   Christ’s garments were divided by the soldiers in fulfillment of Psa 22 (Matt 27:35; Mark 15:24; Luke 23:34; John 19:23-24).

e.    The chief priests, scribes, and people mock Jesus (Matt 27:39-44; Mark 15:29-32; Luke 23:35-38).

f.     One thief believed in Christ (Luke 23:39-43).

g.    The second cry on the cross: “Today you will be with Me in Paradise” (Luke 23:43).

h.   The third cry on the cross: “Woman, behold you son…Behold your mother” (John 19:26-27).

i.     Three hours of darkness (Matt 27:45; Mark 15:33; Luke 23:44).

j.     The fourth cry on the cross: “My God, my God, why have You forsaken Me?” (Matt 27:46-47; Mark 15:34-36).

k.   The fifth cry on the cross: “I thirst” (John 19:28).

l.     The sixth cry on the cross: “It is finished” (John 19:30).

m.  The seventh cry on the cross: “Father, into Your hands I commend My spirit” (Luke 23:46).

n.   Jesus yielded up His spirit (Matt 27:50; Mark 15:37; Luke 23:46; John 19:30).

CHART: CHRONOLOGY OF THE CRUCIFIXION[13]

V.          THE RESURRECTION[14]

a.   The guards witnessed the angel rolling the stone away (Matt 28:2-4).

b.   Mary Magdalene, Mary the mother of James, Salome, and others arrive at the tomb (Matt 28:1, 5-7; Mark 16:1-11; Luke 24:1-10; John 20:1).

c.   Mary Magdalene ran to tell the apostles (Matt 28:8; Mark 16:8; Luke 24:8-10; John 20:2).

d.   Mary Magdalene returned with Peter and John and saw the empty tomb (John 20:2-10).

e.   The first appearance of Christ: to Mary when she remained at the tomb (John 20:11-17; cf. Mark 16:9-11).

f.    Mary Magdalene reported the appearance of Christ (John 20:18).

g.   The second appearance of Christ: To the other women who returned and saw Christ (Matt 28:9-10).

h.   The guards report to the Sanhedrin (Matt 28:11-15).

i.    The third appearance of Christ: to Peter in the afternoon (Luke 24:34; 1 Cor 15:5).

j.    The fourth appearance of Christ: on the road to Emmaus (Mark 16:12-13; Luke 24:13-35).

k.   The fifth appearance of Christ: to the ten disciples (Mark 16:14; Luke 24:36-43; John 20:19-23).

l.    The sixth appearance of Christ: to the eleven disciples (John 20:26-29).

m. The seventh appearance of Christ: to the seven disciples by the sea of Galilee (John 21:1-23).

n.   The eighth appearance of Christ: to the five hundred (1 Cor 15:6).

o.   The ninth appearance of Christ: to James the Lord’s brother (1 Cor 15:7).

p.   The tenth appearance of Christ: to the eleven on a mountain in Galilee (Matt 28:16-20; Mark 16:15-18).

q.   The eleventh appearance of Christ: at the time of the ascension (Luke 24:44-53).

VI.        THE ASCENSION (Mark 16:19-20; Luke 24:49-53; Acts 1:8-11)

a.   Six appearances after Christ’s ascension:

                                      i.    The twelfth appearance of Christ: to Stephen (Acts 7:55-56).

                                    ii.    The thirteenth appearance of Christ: to Paul on the road to Damascus (Acts 9:26-30; 22:17-21).

                                   iii.    The fourteenth appearance of Christ: to Paul in Arabia (Acts 20:24; 26:17; Gal 1:12-17).

                                   iv.    The fifteenth appearance of Christ: to Paul in prison (Acts 23:11).

                                     v.    The sixteenth appearance of Christ: to John (Rev 1:12-20).

 

CONCLUSION – Even a simple overview of the events of the life of Christ during His Incarnation leaves us in awe. He is astonishing! The only response to all that is laid out for us in the Scripture concerning the life of Jesus Christ is worship.

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[1] So also Kent, The Expositor’s Bible Commentary: Philippians, Colossians, Philemon, 31.

 

[2] Wiersbe, Be Joyful, 60.

 

[3] MacArthur, Philippians, 125.

 

[4] Mook has a wonderful brief discussion of the failure of the ancient heretical views of Christ’s Incarnation as it has to do with understanding Him ‘emptying Himself.’ Mook, Theology 2 at The Master’s Seminary Unpublished Class Notes, 170.

 

“Modalism (Sabellianism, Patripassianism) (which did not posit a real incarnation) had an "emptying" as a masking of Deity by a human-like external appearance. Origenism held that there was no "emptying" other than a condescension to live in flesh, but from the outset there was a divinization of the human in Jesus. Apollinarianism also believed that the Logos' Deity was not "emptied" other than being cloaked in human flesh (and replacing the human spirit) which it (the Deity) directed. Nestorianism could not posit a true "emptying" other than morally indwelling a human nature. And Eutychianism posited a partial compromising of the Deity of Christ by its mixture with His humanity. [See the previous lesson for Modalism, Origenism, Apollinarianism, Nestorianism, and Eutychianism.]

 

“Only Chalcedonian Orthodoxy formed a basis for a proper kenotic understanding. The Council of Chalcedon (A.D. 451) made it clear that Jesus was fully Divine and fully human in a real personal union without either nature being compromised by mixture or confusion. So true Orthodoxy would have allowed only for kenosis theories that posited no complete or partial relinquishment of Divine perfections in Jesus, while maintaining a fully human nature.”

 

[5] Kent, Ibid, 32.

 

[6] MacArthur, Ibid, 126-128.

 

[7] “He did not stop being omniscient, omnipresent, omnipotent, or immutable; He chose not to exercise the full limit of those attributes during His earthly life and ministry.” Mook writes, “I see the life of the God-Man as capable of being humbled on earth while upholding the universe by His Deity. (Heb 1:3; John 3:13) For Jesus' Divine attributes not to be functioning eternally seems to compromise His Deity. It seems to me that we can posit cosmic application of Jesus' Divine attributes while recognizing that these attributes were not manifested through His humanity at all times” (Mook, Ibid 174).

 

[8] Sproul, The Reformation Study Bible, 1186.

[9] Grudem, Systematic Theology, 530.

 

[10] Grudem, Ibid, 530-31. “The Roman Catholic Church teaches the doctrine of the immaculate conception. This doctrine does not refer to the conception of Jesus in Mary’s womb, but to the conception of Mary in her mother’s womb, and teaches that Mary was free from inherited sin” (f.n. 3, emphasis in original). The immaculate conception is a recently articulated doctrine of the RCC, first finding papal support by Pope Pius in 1854.

 

[11] MacArthur and Mayhue, Biblical Doctrine, 286.

 

[12] Adapted from Walvoord, Jesus Christ Our Lord, 128-132. I follow Walvoord and the traditional dating of Christ’s death on a Friday. Some have understood Him to have died on Wednesday or Thursday in order to give Christ a full 72 hours in the grave. If this view is taken, then the Triumphal Entry is pushed back to Friday or Saturday and the other events placed accordingly.

[13] Chart copied from Barrick, “Messianic Trilogy: Part One: Psalm 22 – The Suffering Messiah,” https://drbarrick.org/files/studynotes/Psalms/Ps_022.pdf

 

[14] Adapted from Walvoord, Jesus Christ Our Lord, 132.