"Christology + Pheumatology = Soteriology" by Fred Sanders

I really like reading and listening to Fred Sanders. He is a theology professor at Talbot School of Theology. You can check out his books here. I highly recommend all of them! Below is a lecture he gave at a theology conference entitled: Christology + Pheumatology = Soteriology.

Sanders makes a great point in his lecture: God is at the center of salvation. It is essential to understand the size, shape, and access of salvation from a theological holistic whole. Knowing the doctrine of salvation is vast. Thus, Sanders rightly teaches a proper understanding of the vast doctrine of salvation must be seen through the Son and Spirit in a theological catalog of categories. Understanding the doctrine of salvation in a theological catalog of categories helps formulate a concise and comprehensive knowledge of what salvation means and how it is applied (e.g. the Ordo Solutis).

Sanders has a great sense of humor, so enjoy!

New-Creation Theology In John's Gospel

It is only natural to study Christology and find yourself buried in John's Gospel most of the time. I am taking three NT courses right now at The Southern Baptist Theological Seminary that are all intersecting and overlapping one another on the topic of Christology. I planned this while registering my classes and it has worked out wonderfully. In my NT Theology course with Schreiner, I have gone over Christology in the all the gospels and letters. In Systematic Theology II course with Wellum, I have begun Christology in regards to divine action and providence. My third course is self explanatory, Doctrine of the Person of Christ with Wellum (it is an extensive look into the person of Jesus).

One thing that I have found interesting is the "new-creation theology" in the gospels, specifically John's Gospel. In John, there are many referents to Jesus inaugurating the new-creation (new age) in his coming to fulfill all of God's promises. One of my favorite NT scholars, Andreas Kostenberger, highlights this in The Deity of Christ (Theology In Community) edited by Christopher W. Morgan:

In John's Gospel, the resurrection of Jesus is part of the larger theme of a new creation. At the outset, Jesus is presented as the agent of God's original creation (1:1-3). In keeping with John's creation and new-creation theology, he presents the first week of Jesus' ministry as patterned after the seven days of the original creation (1:19-2:11, including the reference to Jesus' attendance of the wedding at Cana "on the third day" [2:1], which strikes possible overtones anticipating Jesus' resurrection; see 2:19). Possible new-creation language is also found in Jesus' reference to a "new birth" in his conversation with Nicodemus (3:3, 5), and later in the Sabbath controversy (5:17-18). The former passages invoke the prophetic expectation of an end-time renewal and decisive inner transformation in the last days (see, e.g., Isa. 44:3-5; Jer. 31:33-34; Ezek. 11:19-20; 36:25-27; 37), while the latter passage makes the point that, while resting on the seventh day of creation, God [i.e. Jesus] continued to be at work as he chose to act in his sovereignty and providence. Aligning Jesus with the Creator presents his ministry from the very outset against a universal backdrop. Just as creation extended to the entire universe, so also the life given by Jesus is universal in scope, extending not only to the Jews but also to Gentiles. In John's passion narrative, the Gospel's new-creation theology thickens. Possible instances of the new-creation motif include the following: 

1. The setting of the passion narrative in a garden, invoking the memory of Eden (18:1, 26; 19:41) 

2. Pilate's identification of Jesus as "the man" (19:5), which may present Jesus as the new Adam 

3. The possible portrayal of Jesus' resurrection as the beginning of a new creation (1:3; 20:1) 

4. The identification of Jesus as "the gardener" by Mary (20:15), reflecting misunderstanding and possible also irony 

5. Jesus' bodily resurrection and resurrection appearances to his followers in keeping with repeated earlier predictions in the narrative (2:20-21; 10:17-19; 20) 

6. Jesus' breathing on his disciples and his giving of the Spirit in the final commissioning scene (20:22), invoking the creation of Adam in Genesis 2:7 (Ezek. 37:9)

I love these insights! I have a lot to think about when it comes to "new-creation theology" promised in the OT and realized in the NT. There are so many OT and NT connections that I am seeing for the first time. Jesus inaugurated the new-creation by doing might deeds that no one has ever seen before. Jesus fulfilled all of the new-creation promises of God in the OT and made them a realized. Today, the gospel message is being preached in the already-not-yet bring about transformation of sinners into new-creation (cf. 2 Cor. 5:17). Nevertheless, on the day when Christ returns, the new-creation will be consummated and all things will be made new and restored back to their Edenic state of paradise. Eden to Eden, garden to garden, temple to temple, but with Jesus as the center of new-creation (see Revelation 21-22). Amen!

Fulfillment Formulae In Matthew's Gospel

In the Gospel of Matthew, there is specific theme of "fulfillment" where the author uses OT texts to prove Jesus is the Messiah. This is know has the "fulfillment formulae" of Matthew. The formulae teaches us two things about the Lord. First, God's saving promises in the OT are being fulfilled. Second, God's saving promises in the OT are being fulfilled in the person of Jesus Christ. Schreiner points out how "the fulfillment theme in Matthew demonstrates that OT prophecy anticipated and pointed towards Jesus." The various Scriptures that Matthew quotes teach us that Jesus is the new King (Matt. 2:1-6), the true Israel (Matt. 2:13-15), the new exodus (Matt. 2:16-18; 4:1-11), and the new covenant (Matt.4:14-16). Jesus ultimately fulfills the Scriptures at his baptism when the Holy Spirit descends upon him to "fulfill all righteousness" and identify him as the Servant of the Lord in the OT who came to suffer and die for the sins of his own people (cf. Matt. 3:15; 8:14-17; 12:18-21; 21:5-6; 26:50-56).

The emphasis on fulfillment in Matthew is important to understand because the author was writing to Jewish Christians who were still trying to live in old law of Judaism and not in the new law of Christ. The defining words by Jesus in the Sermon on the Mount is the most profound fulfillment formulae usage that is not quoting an OT text to substantiate the claim, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished" (Matt. 5:17-18). Even thought these two verse to not mention an OT text, they do encapsulate the idea that Jesus came to fulfill the Scriptures because they were always intended for him to accomplish and bring salvation to his people because man could never fulfill and accomplish the law.

The fulfillment formulae reveals how God's saving plans are realized in Jesus Christ. Thus, Matthew's Gospel ranges from Abraham to David, to all of the Law and the Prophets, to showcase how Jesus' birth-life-death-resurrection was not an accident, but was the promised-plan from the beginning. Indeed, the fulfillment formulae displays the inauguration of God's saving purposes that was proclaimed and prophesied from the beginning in order to confirm his messiahship who will consummate all things in the end.

Pre-existence of the Son of God

In my NT theology class we discussed the centrality of Christ in the Synoptic Gospels. One of the key doctrines that is emphasized in Matthew, Mark, and Luke is the pre-existence purpose statement formula of Jesus, "I have come." Not many people talk about the pre-existence of Christ outside of the Christo-centric nature of John. Simon Gathercole has written a great book on the pre-existence of Jesus called, "The Preexistent Son: Recovering the Christologies of Matthew, Mark, and Luke," and argues that there are three sayings in the Synoptics that relate particularly to the coming of Jesus in regards to his pre-existent nature as God.

First, Jesus has two occasions where he faces demons and they ask if he "has come" to destroy them (cf. Matt. 8:29; Mark 1:24; 5:7; Luke 8:28). This presupposes that Jesus existed beforehand with authority as God.

Second, Jesus has six sayings where he declares why he "has come" into the world: to preach the gospel of kingdom, to call sinners to repentance, to fulfill the law and prophets, to cast judgement, to bring a sword, and to bring division among families (cf. Matt. 5:17; 9:13; 10:34-35; Luke 12:49). These reasons are all rooted in the activity of God in the OT (cf. Josh. 5:13-14; 1 Chron. 21:16), especially Luke 12:49 when Jesus says he will cast fire down on earth (cf. Gen. 19:24; Ex. 9:23; 2 Kings 1:10-12).

Third, Jesus uses the same theological title two times to articulate why he "has come" as Son of Man (Matt. 20:28; Luke 19:10). All of these "I have come" sayings according to Schreiner mean, "The purpose of Jesus' coming, implying that Jesus comes from outside the human sphere for a mission upon earth, which in turns suggests that his origin hails from outside the sphere of humanity." The Son of Man references are directly linked to Daniel 7 and suggest Jesus is like the "Ancient of Days" who is indeed God. All of these "I have come" statements are found in the OT by angelic visitors to God's people as well (cf. Dan. 9:22-23; 10:12, 14, 20). Therefore, they all point to Jesus Christ as the co-equal of the Father and display his pre-existence.

In Matthew 23:34-36, Jesus' pre-existence as the Son of God is fully disclosed. Jesus says he has sent the prophets just as God did in the OT. The OT clearly teaches God sent the prophets to his people. Gathercole notes for Jesus to say that "he sends the prophets" absolutely aligns him with Yahweh rather than with other human beings [prophets & wisdom teachers]. Schreiner mentions that there is no biblical or extra-biblical literature that mentions a prophet or wisdom teacher that claims such deity (i.e. pre-existence). This is pretty good internal evidence to support that Jesus is the pre-existent Son of God!

Creeds and Scripture: The Deity of Christ

To maintain a biblical Christology that is timeless and evangelical, Stephen Nichols states one must submit to tradition (Creeds) and text (Scripture) in the book, The Deity of Christ edited by Christopher W. Morgan. Submission to tradition means to adhere to the christological creeds of the early church such as the Nicene and Chalcedon creeds. Submission to text means to adhere to the Scriptures alone as the ultimate authoritative source for a biblical Christology. The historical Jesus is grounded in historical realities based on the Bible. Thus, submitting to traditions regarding Christological creeds is submitting to Scripture in once sense.

Submission to Tradition
The creeds of the early church fathers teach us the correct interpretation of Jesus and how we should submit to their framework in order to not error in heretical doctrine. Nicene teaches us that Jesus is equal with God "of one or of the same substance" (regarding his trinitarian relationship). Chalcedon teaches us that Jesus is "fully God and fully human, and that those two natures conjoin perfectly and fully in one person" (regarding the identity of Christ). Both of these creeds do not cancel each other out but rather compliment each other because they do not overemphasize the deity of Christ or the humanity of Christ. These creeds both uphold the same things but address different heresies of their day. They both uphold the divinity of Jesus without rejecting his humanity, and uphold his humanity without rejecting his divinity as the Son of Man. Therefore, tradition teaches us we should honor the Lord Jesus in this respect and know him through a confessional-creedal tradition that was supported by the earliest believers in Christianity instead of trying to figure out the identity of Jesus.

Submission to Text
The text of Scripture compiles the ultimate and authoritative source revealing who is Jesus Christ. The Scriptures teach us everything we need to know about Jesus Christ because all of Scripture testifies of him. "We should only go to the Jesus of sacred Scripture, God incarnate, who lived and died and rose again and is now seated in power at the Father's right hand. We need to be reminded that we are required to submit to the whole counsel of God." It is in Scripture we learned about Jesus and how he is our great God and savior. Therefore, we must trust and obey what the Bible reveals to us about the identity of Jesus and proclaim that message to the  nations.

Deity of Christ - Theology In Community

My former dean at California Baptist University, Christopher W. Morgan, began a theology series several years ago that emphasize important topics in Christian theology. You can see all of his books here. One of his books I am reading in my course, The Doctrine of the Person of Christ, with Stephen Wellum from The Southern Baptist Theological Seminary. Wellum has two significant chapters in this book that make very good points and contribute to the overall thesis of the entire work.

I have found this book as one of the essentials regarding Christology from a retrospective-American interpretation because the identity of Jesus Christ has become misunderstood over the past hundred years in the west.

One of my favorite things about The Deity of Christ is how it is written with great intertextuality, meaning each essay is harmoniously rooted in the Scriptures, which provide the main authoritative source for a proper identification of Jesus Christ. The essays vividly express the correct biblical identity of Jesus Christ by looking back at the past and current interpretations, while diving into exegesis of the OT and NT primary texts about Jesus as the Messiah and King. There is also an apologetical element to the book that discusses the different versions of Jesus among cults and other religions, and ends with a missiological understanding of gospel proclamation grounded in the deity of Christ.

The Sovereignty of Jesus Christ In John's Gospel

As a Christian, there is no greater affirmation than understanding God is in control of all things as the sovereign Lord of creation like in Psalm 24:1, "The earth is the LORD's and the fullness thereof, the world and those who dwell therein." Everything was made by him and therefore everything is his and under his control. Reading outside the miracles and might deeds of Jesus that disclose his sovereignty, I have noticed the teachings of Jesus that emphasize his divine sovereignty over salvation.

In John's Gospel, Jesus is seen as God from beginning of John in the creation motif (1:1-3), and at his resurrection appearance  towards the end (20:17). Yet, it is in John 5 where the gospel explains the sovereignty of Jesus Christ most explicitly:

Jesus claims deity:
"This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God." (John 5:18 ESV)

Jesus explains deity:
"So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise." (John 5:19 ESV)

Jesus proclaims sovereignty:
"For as the Father raises the dead and gives them life, so also the Son gives life to whom he will." (John 5:21 ESV)

Jesus heralds sovereignty-rule:
"For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man." (John 5:26-27 ESV)

Jesus applies Scriptural authority:
"But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, and you do not have his word abiding in you, for you do not believe the one whom he has sent. You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me." (John 5:36-39 ESV)

Jesus confirms deity:
"For if you believed Moses, you would believe me; for he wrote of me." (John 5:46 ESV)

These verse all substantiate the sovereignty of Jesus Christ in John's Gospel by testifying to the divine-type identity of the Son of Man. From these verses, the context of chapter 6 makes even more sense:

Jesus validates his sovereignty:
"Jesus answered them, 'Do not grumble among yourselves. No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—not that anyone has seen the Father except he who is from God; he has seen the Father. Truly, truly, I say to you, whoever believes has eternal life." (John 6:43-47 ESV)

In just these short verses, John's Gospel suggests that Jesus is the sovereign Lord over salvation. Only through Jesus Christ can someone have eternal life. Believing in him is under the vice regency of his Lordship (divine sovereignty). Those who believe are called, drawn, and brought to him to assure and secure their salvation in the God-Man, Jesus Christ.

Fabricating Jesus: How Modern Scholars Distort the Gospels

One of the books I needed to read for my Christology course at SBTS was very compelling and apologetically inclined. The name of the book is called, Fabricating Jesus: How Modern Scholars Distort the Gospels, by Craig Evans. This book and its content is definitely valuable to the Christian faith because it proves historicity and authenticity of the person of Jesus Christ, and the trustworthiness of Scripture (especially the New Testament). The book goes over the various misinterpretations and explores the illogical conclusions of modern scholars who intentionally slander, mock, and use dishonest scholarship and intellectual bias in order to dethrone a biblical Jesus Christ in the modern world. I find these illogical conclusions as very dangerous and destructive because they distort the true identity of the biblical Jesus.

Evans provides six things believers can do to authenticate their beliefs as reasonable and true:
1. Historical Coherence - The historical circumstances in the Gospels are authenticated by the life and ministry of Jesus in real history because he claimed historical-theological realities that were true in that age.

2. Multiple Attestations - The historical accounts of the Gospels and other sources that attest to the same realities and existence of Jesus suggest the Gospels are reliable sources with historical importance.

3. Embarrassment - The historical material in the Gospels speak of characters in the narrative that would not be placed in a fabricated story because the narratives report accurate and real reports/witness of what transpired.

4. Dissimilarity - The historical continuity and harmony of the fourfold Gospels all promote the same theological and ethical teaches of Jesus and do not suggest they were invented but rather original.

5. Semitisms and Palestinian Background - The historical context of the Gospels utilize the original languages, imply the readers to know cultural traditions of the first century, and mention many historical-geographical locations that are archaeological preserved to show evidence of the trustworthiness of the Scriptures.

6. Consistency (coherence) - The historical data of the Gospels in the previous five points dismiss skepticism and place Christianity on a pillar of reason and truth through a consistent burden of proof about the person of Jesus and the truth of Scripture.

The biblical "portrait" of Jesus and the "perspective" Gospels will always be distorted if such criterion is rejected and not methodologically and scholastically analyzed as all other ancient historical-religious documents.

It is important to herald the biblical Jesus and point out the illogical conclusions of these dishonest scholars who are influencing many students to believe in false interpretations of the Savior and the Scriptures. To do this, Evans suggest we should give a reason for our biblical beliefs about Jesus and the Word of God. Since dishonest scholars do not give any principle of sufficient reason, their arguments are very intimidating yet extremely weak. It appears they just attack the doctrines of Christianity as a bully pushes someone smaller around to make them appear bigger and stronger. The bully, however, when challenged with the same display of authority appears weak and recognizes his bullying tactics are weak and defeated.

In the same sense, Christians need to stand up to such scholarly bullying per se. All believers should stand up with intelligence, reason, and biblical data to support beliefs against anyone who questions the Christian faith. Christians can give a response with a principle of sufficient reason to point to the reality of truth in Christ. All things in Scripture should correspond with reality, and it is no surprise that Scripture is grounded in that criterion.

Favorite Christological Title of Jesus Christ In the New Testament

The other day, I was reflecting on NT Theology and the different titles of Jesus that are central to NT Theology. It was very difficult to determine what could be my favorite Christological title for Jesus Christ. However, I think I determined it.

Because of the rich OT context and theological importance of sacrifice, my favorite Christological title for Jesus Christ is him as our great substitute, the "Lamb of God" (John 1:29, 36; cf. Acts 8:32; 1 Cor. 5:7; 1 Pet. 1:18-20; Rev. 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 14, 17; 8:1; 13:8, 11; 14:4, 10; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27; 22:1, 22:3). Viewing Jesus as the "Lamb of God" indicates that all of the law was fulfilled by him to be righteous, and all sins were placed on him for our justification. The ramifications are massive because the OT context never actually removed sins, but rather covered them with mediated sacrifices of atonement which needed to be continually renewed. Yet, Jesus Christ laid down his life as a perfect sacrifice providing once and for all expiation of sin through his atonement.

As God in the flesh, his sacrifice was a divine transaction that brought finality (cf. John 19:30; Rom. 5:20-21; Heb. 7-10). And because of his sacrifice as the "Lamb of God," gospel followers of Jesus Christ obtain salvation. I looked back on this Christological title and thought to myself, "Since Jesus is described as the Lamb of God, his substitutionary work enables me, by grace through faith in the gospel, to become a  new creation, have a new life, look forward to a new heavens & earth, and look forward to singing a new song declaring, "Worthy is the Lamb!" Indeed, this is why I love this Christological title so much. Amen!

Christology In the Synoptic Gospels

What I learned this week was more information regarding the fundamental distinctiveness of the presence of the Holy Spirit in conjunction with the fulfillment of God's saving promises in the person and work of Jesus Christ the Messiah. 

I looked further into the uniqueness of the Holy Spirit in the Christology of the Synoptic Gospels from a canonical approach.

In Mark, the Holy Spirit is involved in the mighty deeds of Jesus. Although not explicitly mentioned, it is clearly understood the anointing of the Spirit empowered Jesus' sovereign rule over the unclean spirits (Mk. 1:23, 26; 3:30; 5:2, 8; 7:25; 9:25). The demonstration of his power is clearly understood that he is the Son of God.

In Matthew, the Holy Spirit is involved in everything Christ Jesus as the Messiah. The anointing of the Spirit of God on Christ validated his messiahship. The Holy Spirit is involved in Jesus' virgin birth (Matt. 1:18-20), baptism (Matt. 3:13-17), temptation (Matt. 4:1), ministry (Matt. 12:15-21, 28), transfiguration (Matt. 17:1-13), and messianic declaration/identification (Matt. 22:41-45). The anointing clearly points to him as the promised Messiah of Israel.

In Luke/(Acts), however, the Holy Spirit moves the theological narrative from the preparation-birth-death-resurrection of Jesus Christ (Lk. 1:15, 35, 41, 67; 2:25-27; 3:16, 22; 4:1, 14, 18; 10:21; 11:13; 12:10; cf. Acts 1:2, 5, 8-9, 16; 2:4, 17-18, 38; 4:25, 31; 5:32; 6:5, 10; 7:51, 55; 10:38). The emphasis on the work of the Spirit in the Luke/(Acts) story culminates the proper identity of Jesus as the Savior in the Synoptic Gospels (since Luke used Mark and Matthew as sources for his gospel).

The biblical data suggests the involvement of the Holy Spirit in the Christology of the Synoptic Gospels are initially pointers that directly fulfill the OT messianic promises of  a true Israel, Servant of the Lord, and King of salvation.

Good Books on the Doctrine of Jesus Christ

I have two courses with Dr. Wellum at The Southern Baptist Theological Seminary. Both courses overlap each other with the theological subject of Christology (i.e. the study of the doctrine of Jesus Christ). I have never read more about Jesus so objectively. I guess you can say that I am starting out seminary right by studying in depth about my Lord and Savior! I am thankful for these courses, but really wished that I would have more time to read through all of the material slower. Going over material fast is hard to remember everything, so I am learning how to read fast and retain comprehension, especially theological and Christological themes.

Below is a list of "just" the books on the doctrine of Jesus Christ. I know, it is a lot of books.  Go figure, SBTS does not take it lightly when they say "we are serious about the gospel." The good thing was that I had some of them already, so all I need to do is review them again. Therefore, here is my list of the books required for my course regarding the doctrine of Jesus. I highly recommend reading all of them!

Jesus in Trinitarian Perspective: An Introductory Christology by Fred Sanders & Klaus Issler

Jesus and the God of Israel: God Crucified and Other Studies on the New Testament's Christology of Divine Identity by Richard Bauckham

The Person of Christ, Contours of Christian Theology by Donald MacLeod

The Deity of Christ (Theology In Community) by Christophet W. Morgan & Robert A. Peterson

The Cross of Christ by John Stott

Fabricating Jesus: How Modern Scholars Distort the Gospels by Craig A. Evans

Divinity and Humanity: The Incarnation Reconsidered (Current Issues in Theology) by Oliver Crisp