THE NATURE OF CHRIST - WAGGONER & JONES
Ellet J. Waggoner
Signs of the Times : October 21, 1889
The humiliation Christ voluntarily took upon himself is best expressed by Paul to the Philippians: “Have this mind in you which was also in Christ Jesus; who being originally in the form of God, counted it not a thing to be grasped [that is, to be clung to] to be on an equality with God, but emptied himself, taking the form of a bond-servant, becoming in the likeness of man; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” Philippians 2:5-8, Revised Version, marginal reading
The above rendering makes this text much more plain than it is in the common version. The idea is that, although Christ was in the form of God, being “the brightness of his glory, and the express image of his person” (Hebrews 1:3), having all the attributes of God, being the ruler of the universe, and the one whom all heaven delighted to honor, he did not think that any of these things were to be desired so long as men were lost and without strength. He could not enjoy his glory while man was an outcast, without hope. So he emptied himself, divested himself of all his riches and his glory, and took upon himself the nature of man in order that he might redeem him. It was necessary that he should assume the nature of man, in order that he might suffer death, as the apostle says to the Hebrews that he “was made a little lower than the angels for the suffering of death.” Hebrews 2:9
It is impossible for us to understand how this could be, and it is worse than useless for us to speculate about it. All we can do is to accept the facts as they are presented in the Bible. Other scriptures that we will quote bring closer to us the fact of the humanity of Christ, and what it means for us. We read in John 1:14 that “the Word was made flesh,” and now we will read what Paul says as to the nature of that flesh: “For what the law could not do, in that it was weak through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Romans 8:3, 4
A little thought will be sufficient to show anybody that if Christ took upon himself the likeness of man, in order that he might suffer death, it must have been sinful man that he was made like, for it is only sin that causes death. Death could have no power over a sinless man, as Adam was in Eden; and it could not have had any power over Christ if the Lord had not laid on him the iniquity of us all. Moreover, the fact that Christ took upon himself the flesh, not of a sinless being, but of sinful man, that is, that the flesh which he assumed had all the weaknesses and sinful tendencies to which fallen human nature is subject, is shown by the few words upon which this article is based. He was “made of the seed of David according to the flesh.” David had all the passions of human nature. He says of himself, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Psalm 51:5
A brief glance at the ancestry and posterity of David will show that the line from which Christ sprung, as to his human nature, was such as would tend to concentrate in him all the weaknesses of humanity. To go back to Jacob, we find that before he was converted he had a most unlovely disposition, selfish, crafty, deceitful. His sons partook of the same nature, and Pharez, one of the ancestors of Christ (Matthew 1:3; Genesis 38), was born of a harlot. Rahab, an unenlightened heathen, became an ancestor of Christ. The weakness and idolatry of Solomon are proverbial. Of Rehoboam, Ahijah, Jehoram, Ahaz, Manasseh, Amon, and other kings of Judah, the record is about the same. They sinned and made the people sin. Some of them had not one redeeming trait in their characters, being worse than the heathen around them. It was from such an ancestry that Christ came. Although his mother was a pure and godly woman, as could but be expected, no one can doubt that the human nature of Christ must have been more subject to the infirmities of the flesh than it would have been if he had been born before the race had so greatly deteriorated physically and morally. This was not accidental, but was a necessary part of the great plan of human redemption, as the following will show: “For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to aid them that are tempted.” Hebrews 2:16-18
If he was made in all things like unto his brethren, then he must have suffered all the infirmities and passions of his brethren. Only so could he be able to help them. So he had to become man, not only that he might die, but that he might be able to sympathize with and succor those who suffer the fierce temptations which Satan brings through the weakness of the flesh. Two more texts that put this matter very forcibly will be sufficient evidence on this point. We quote first 2 Corinthians 5:21: “For He made Him who knew no sin to be sin for us, that we might be made the righteousness of God in Him.”
This is much stronger than the statement that he was made “in the likeness of sinful flesh.” He was made to be sin. Here is a greater mystery than that the Son of God should die. The spotless Lamb of God, who knew no sin, was made to be sin. Sinless, yet not only counted as a sinner, but actually taking upon himself sinful nature. He was made to be sin in order that we might be made righteousness. So Paul to the Galatians says that “God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” Galatians 4:4, 5
That Christ should be born under the law was a necessary consequence of his being born of a woman, taking on him the nature of Abraham, being made of the seed of David, in the likeness of sinful flesh. Human nature is sinful, and the law of God condemns all sin. Not that men are born into the world directly condemned by the law, for in infancy they have no knowledge of right and wrong, and are incapable of doing either, but they are born with sinful tendencies, owing to the sins of their ancestors. And when Christ came into the world, he came subject to all the conditions to which other children are subject.
From these texts we are enabled to read with a better understanding Hebrews 5:7, 8, where the apostle says of Christ: “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which he suffered.” Jesus spent whole night in prayer to the Father. Why should this be, if he had not been oppressed by the enemy, through the inherited weakness of the flesh? He “learned obedience by the things which he suffered.” Not that he was ever disobedient, for he “knew no sin;” but by the things, which he suffered in the flesh, he learned what men have to contend against in their efforts to be obedient. And so, “in that he himself hath suffered being tempted, he is able to succor them that are tempted.” “For we have not a High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in the time of need.” Hebrew 4:15, 16
One more point, and then we can learn the entire lesson that we should learn from the fact the “the Word was made flesh and dwelt among us.” How was it that Christ could be thus “compassed with infirmity” (Hebrews 5:2), and still know no sin? Some may have thought, while reading this article thus far, that we are depreciating the character of Jesus, by bringing him down to the level of sinful man. On the contrary, we are simply exalting the “divine power” of our blessed Saviour, who himself voluntarily descended to the level of sinful man, in order that he might exalt man to his own spotless purity, which he retained under the most adverse circumstances. “God was in Christ,” and hence he could not sin. His humanity only veiled his divine nature, which was more than able to successfully resist the sinful passions of the flesh. There was in his whole life a struggle. The flesh, moved upon by the enemy of all unrighteousness, would tend to sin, yet his divine nature never for a moment harbored an evil desire, nor did his divine power for a moment waver. Having suffered in the flesh all that men can possibly suffer, he returned to the throne of the Father, as spotless as when he left the courts of glory. When he laid in the tomb, under the power of death, “it was impossible that he should be holden of it,” because it had been impossible for the divine nature which dwelt in him to sin.
“Well,” some will say, “I dont see any comfort in this for me; it wasnt possible that the Son of God should sin, but I havent any such power.” Why not? You can have it if you want it. The same power, which enabled him to resist every temptation presented through the flesh, while he was “compassed with infirmity,” can enable us to do the same. Christ could not sin, because he was the manifestation of God. Well, then, listen to the apostle Paul, and learn what it is our privilege to have: “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in Heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passes knowledge, that ye might be filled with all the fullness of God.” Ephesians 3:14-19
Who could ask for more? Christ, in whom dwells all the fullness of the Godhead bodily, may dwell in our hearts, so that we may be filled with all the fullness of God. What a wonderful promises. He is “touched with the feelings of our infirmity.” That is, having suffered all that sinful flesh is heir to, he knows all about it, and so closely does he identify himself with his children, that whatever presses upon them makes like impression upon him, and he knows how much divine power is necessary to resist it; and if we but sincerely desire to deny “ungodliness and worldly lusts,” he is able and anxious to give to us strength “exceeding abundantly, above all that we ask or think.” All the power which Christ had dwelling in him by nature, we may have dwelling in us by grace, for he freely bestows it upon us.
Then let the weary, feeble, sin-oppressed souls take courage. Let them “come boldly to the throne of grace,” where they are sure to find grace to help in the time of need, because that need is felt by our Saviour, in the very time of need. He is “touched with the feeling of our infirmity.” If it were simply that he suffered eighteen hundred years ago, we might fear that he has forgotten some of the infirmity; but no, that temptation that presses you touches him. His wounds are ever fresh, and he ever lives to make intercession for you.
What wonderful possibilities there are for the Christian! To what heights of holiness he may attain! No matter how much Satan may war against him, assaulting him where the flesh is weakest, he may abide under the shadow of the Almighty, and be filled with the fullness of Gods strength. The One stronger than Satan may dwell in his heart continually; and so, looking at Satan's assaults as from a strong fortress, he may say, “Nay, in all these things we are more than conquerors through Him that loved us.”
END
WHO IS JESUS' BRETHREN?
Some of our brethren have resurrected the old Holy Flesh position on the human nature of Christ. That Christ only took the human nature of the SANCTIFIED BRETHREN but please note Christ's genealogy and who the SOP says are Jesus’ brethren (upper case emphasis ours):
1. "But not to ANY class is Christ’s love restricted. He identifies Himself with EVERY child of humanity. That we might become members of the heavenly family, He became a member of the earthly family. He is the Son of man, and thus a brother to EVERY son and daughter of Adam. His followers are not to feel themselves detached from the perishing world around them. They are a part of the great web of humanity; and Heaven looks upon them as brothers to SINNERS as well as to saints. The fallen, the erring, and the sinful, Christ’s love embraces; and every deed of kindness done to uplift A FALLEN SOUL, every act of mercy, is accepted as DONE TO HIM.—DA 638. {Hvn 98.2}
2. "When Jesus would uplift men to become members of the heavenly family, He humbled Himself to become a member of the earthly family, and by partaking of our nature He became the Son of man, the Son of Adam, and a Brother to every son and daughter of our fallen race."--Ms 58, 1896, p. 4. {17MR 25.3}
Note from the above passage in (1):
1. Christ’s love is not restricted to the sanctified brethren only.
2. He identifies Himself with EVERY child of humanity – sinner & saint.
3. He is a member of the earthly family not just the sanctified ones.
4. He is the SON of MAN not the son of just the SANCTIFIED brethren.
5. He is a BROTHER to EVERY son and daughter of Adam.
6. We are not to feel detached from the perishing world around us.
7. We are a part, like Him, of the great web of humanity.
8. We are to be BROTHERS, just like He is, to SINNERS as well as SAINTS.
9. The fallen, the erring, and the sinful Christ's love embraces.
10. Every deed of kindness done to uplift a fallen soul, every act of mercy, is accepted as done to Him. "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me. Matthew 25:40
Note also how EJ WAGGONER uses the above SOP passage:
"Christ and His Brethren .- Jesus Christ is not ashamed of His poor relations. "He that sanctifieth and they who are sanctified are all of One; for which cause He is not ashamed to call them brethren." Someone says, "Ah, but He doesn't call any people brethren, except those who are sanctified." Stop and consider the text. The proof that He is not ashamed to call them brethren is found in His declaration: "I will declare Thy name unto My brethren." Now it is evident that there would be no need to declare the name of God to those who knew it; but those who do not know it are heathen. Thus the heathen are regarded by Christ as His brethren. Again, think of the time when the Son must first have made this declaration. It must have been when He was yet "in the form of God;" for He came to earth for no other purpose than to declare God to men. So Jesus in heaven, the brightness of the Father's glory, and receiving the adoration of the angels, looked down to earth and saw the children of men doomed to death in their ignorance of God, and said to the Father, "I will declare Thy name unto My brethren." Thus He set the pattern for all missionary work. "Not to any class is Christ's love restricted. He identifies Himself with every child of humanity. That we might become members of the heavenly family, He became a member of the earthly family. He is the Son of man, and thus a Brother to every son and daughter of Adam. His followers are not to feel themselves detached from the perishing world around them. They are a part of the great web of humanity, and heaven looks upon them as brothers to sinners as well as to saints." The Father of our Lord Jesus Christ is the One "of whom the whole family in heaven and earth is named." Eph. iii. 14, 15. {February 12, 1903 EJW, PTUK 101.6}"
"For both he that sanctifieth, and they that are sanctified, are all one." Wherefore Christ is not ashamed to call them brethren. We have seen instances of men who were ashamed of their families - men who, having come into better circumstances, acquired a little bit of learning perhaps, or a little extra money, are ashamed to have it known that they belong to their family. They do, nevertheless; they are the same blood. But he who sanctifies, and they who are sanctified, are all one. Wherefore he is not ashamed to acknowledge the family relation. Do not you see that that binds the Lord Jesus to us, in indissoluble bonds? He acknowledges he is not ashamed to own us as brethren. What is the proof of it? - Saying, "I will declare thy name unto my brethren." To whom is he speaking when he says, I will declare thy name? - Christ speaks to the Father, and says, I will declare thy name unto my brethren. Who is that? - It is we. Is it because we are so good that He is not ashamed to call us brethren? If we were good, would there be any use of saying that he is not ashamed? There must be something that, under ordinary circumstances, would make him ashamed. O, there is enough, under ordinary circumstances, to be ashamed of. But the proof that he is not ashamed is found in the fact that he says, "I will declare thy name unto my brethren." {February 18, 1897 EJW, GCDB 69.4} Now, what condition is it that would make it necessary that Christ should declare God's name to any one? What is the only condition under which he should need to declare the name of the Father? - It is that they do not know the name. There would be no use in declaring the name if they knew it. Then those to whom he declares the name of God, are those who do not know the name of the Father, and they are his brethren. What do we call those who do not know the name of the Lord? - Heathen, are they not? Such we were before we were converted. You can remember the time when you did not know him. I can remember the time when I did not know him any more than if I had been born in the heart of Africa. I had heard the name, but I did not know him. Then those to whom Christ says, I will "declare the name of the Lord," are the heathen people - not necessarily the heathen in Africa, but the heathen in America, or Europe, and all over the world. The Lord says, They are my brethren. {February 18, 1897 EJW, GCDB 69.5}
AT JONES
"In the second chapter he is one of man; for it is written: "We see Jesus, who was made a little lower than the angels for the suffering of death, . . . that he by the grace of God should taste death for every man." "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare they name unto my brethren, in the midst of the church will I sing praise unto thee." "Forasmuch then as the children are partakers of flesh and blood, he also himself, likewise took part of the same." "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore IN ALL THINGS it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." {September 27, 1898 ATJ, ARSH 618.8}
This is Christ our Saviour— flesh of flesh, nature of nature, with man; Spirit of Spirit, substance of substance, with God; and so, able to save to the uttermost all who come unto God by him; and able to bring completely to God all who come to him. {September 27, 1898 ATJ, ARSH 618.9}
"He which sanctifieth is Jesus. They who are sanctified are men of all nations, kindreds, tongues, and peoples. And one man sanctified, out of any nation, any kindred, any tongue, or any people, is divine demonstration that every soul of that nation, kindred, tongue, or people might have been sanctified. And Jesus' having become one with these, that He might bring them to glory, is proof that He is one with mankind together; that He, as man, and all men themselves, are "all of one: for which cause He is not ashamed to call them brethren." {December 18, 1900 ATJ, ARSH 808.16}
Therefore, as He was, in heaven, He was higher than the angels, as God; so, as He was, on earth, He was lower than the angels, as man. As when He was higher than the angels, as God, He and God were of one; so when He was on the earth, lower than the angels, as man, He and man are "of one." So that, just as certainly as, on the side of God, Jesus and God are of one—of one Spirit, of one nature, of one substance; so, on the side of man, Christ and man are "of one"—of one flesh, of one nature, of one substance. {December 18, 1900 ATJ, ARSH 808.17}
And so it is further written: "Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same." As man, Christ is of the same flesh as is that of men. As man, He is of the same blood as is that of men. He is of "the same" flesh and blood as are the children of men. They are "all of one." {December 18, 1900 ATJ, ARSH 808.18}
And so it is further written: "Wherefore in all things it behoved Him to be made like unto his brethren." {December 18, 1900 ATJ, ARSH 808.19}
The likeness of Christ to God is in substance as well as in form. And the likeness of Christ to man is in substance as well as in form. Otherwise, there is no meaning at all in the first chapter of Hebrews as introductory to the second chapter; no meaning at all in the parallels of contrast between the first and second chapters; and the first chapter is utterly out of place, and empty, as a basis of instruction to the second chapter. {December 18, 1900 ATJ, ARSH 808.20}
"Fourthly, "Verily he took not on him the nature of angels; but he took on him the seed of Abraham." Thus we see that he did not take on him the nature of the Gentile alone to the exclusion of the Jew; nor did he take on him the seed of Abraham alone to the exclusion of the Gentile; nor yet did he take on him the nature of his brethren alone, elected to be so, to the exclusion of the non-elect. He took upon him the nature of man, whether he be Jew or Gentile, bond or free; he made himself the brother of the race, and all the race may become his brethren if they will. {July 21, 1887 ATJ, SITI 441.6} "
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Alonzo T. Jones
Review and Herald : January 22, 1901
“AND the Word was made flesh.”
“When the fullness of the time was come, God sent forth His Son, made of a woman.” Galatians 4:4
“And the Lord hath laid on Him the iniquity of us all.” Isaiah 53:6
We have seen that, in His being made of a woman, Christ reached sin at the very fountain head of its entrance into this world; and that He must be made of a woman to do this.
And thus all the sin of this world, from its origin in the world to the end of it in the world, was laid upon Him; both sin as it is in itself and sin as it is when committed by us; sin in its tendency, and sin in the act; sin as it is hereditary in us, uncommitted by us, and sin as it is committed by us. Only thus could it be that there should be laid upon Him the iniquity of us all. Only by His subjecting himself to the law of heredity could He reach beyond the generation living in the world while He was here. Without this there could be laid upon Him our sins, which have been actually committed, with the guilt and condemnation that belong to them. But, beyond this, there is in each person, in many ways, the liability, to sin, inherited from generations back, which has not yet culminated in the act of sinning, but which is ever ready, when occasion offers, but which is ever ready, when occasion offers, to blaze forth in the actual committing of sin. David’s great sin is an illustration of this. Psalm 51:3; 2 Samuel 11:2
In delivering us from sin, it is not enough that we shall be saved from the sins that we have actually committed; we must be saved from committing other sins. And that this may be so, there must be met and subdued this hereditary liability to sin: we must become possessed of power to keep us from sinning—a power to conquer this liability, this hereditary tendency that is in us, to sin.
All our sins, which we have actually committed, were laid upon Him, were imputed to Him, so that His righteousness may be laid upon us, may be imputed to us. And also our liability to sin was laid upon Him, in His being made flesh, in His being born of a woman, of the same flesh and blood as we are.
Thus He met sin in the flesh which He took, and triumphed over it, as it is written: “God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin IN THE FLESH.” And again: “He is our peace . . . . having abolished in His flesh the enmity.” And thus it is that for the sins, which we have actually committed, for the sins that are past, His righteousness is imputed to us, as our sins are imputed to Him. And to keep us from sinning, His righteousness is imparted to us in our flesh, as our flesh, with its liability to sin, was imparted to Him.
Thus He is the complete Saviour: He saves from all the sins that we have actually committed, and saves equally from all the sins that we might commit, dwelling apart from Him. If He took not the same flesh and blood that the children of men have, with its liability to sin, then where could there be any philosophy or reason of any kind whatever in His genealogy as given in the Scriptures? He was descended from David; He was descended from Abraham; He was descended from Adam; and, by being made of a woman, He reached even back of Adam, to the beginning of sin in the world.
In that genealogy there are Jehoiakim, who for his wickedness was “buried with the burial of an ass, drawn and cast forth, beyond the gates of Jerusalem” (Jer. 22:19); Manasseh, who caused Judah to do “worse than the heathen;” Ahaz, who “made Judah naked, and transgressed sore against the Lord;” Rehoboam, who was born of Solomon, who was born of David and Bathsheba; there are also Ruth the Moabitess, and Rahab; as well as Abraham, Isaac, Jesse, Asa, Jehoshaphat, Hezekiah, and Josiah; the worst equally with the best. And the evil deeds of even the best are recorded equally with the good. And there is hardly one whose life is written upon at all of whom there is not some wrong act recorded.Now it was at the end of such a genealogy as that that “the Word was made flesh, and dwelt among us.” It was at the end of such a genealogy as that that he was “made of a woman.” It was in such a line of descent as that that God sent “His own Son in the likeness of sinful flesh.” And such a descent, such a genealogy, meant something to Him, as it does to every other man, under the great law that the iniquities of the fathers are visited upon the children, to the third and fourth generations. It meant everything to Him in the terrible temptations in the wilderness of temptation, as well as all the way through His life in the flesh.
By His death He paid the penalty of all sins actually committed, and thus can justly bestow His righteousness upon all who will receive it. And by condemning sin in the flesh, by abolishing in His flesh the enmity. He delivers from the law of heredity; and so can, in righteousness, impart His divine nature and power to lift above that law, and hold above it, every soul that will receive Him.
And so it is written: “When the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” Galatians 4:4. And “God sending His own Son in the likeness of sinful flesh, and for [on account of] sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Romans 8:3, 4. And “He is our peace, . . . having abolished in His flesh the enmity, . . . for to make in Himself of twain [God and man] one new man, so making peace.” Ephesians 2:14, 15
Thus “in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered being tempted, He is able to succor them that are tempted.”
Whether temptation be from within or from without, He is the perfect shield against it all, and so saves to the uttermost all who come unto God by Him.
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