The Headship Of Christ

by F. McCormick | Category: Headship And Lordship | Feb 1951

"The Head of Christ is God" (1 Corinthians 11.8). This is a profound statement of fact. At first glance it would appear that Christ was inferior, but this is not so. The acknowledgment of the Headship of God, and of giving Him that place in practical subjection is voluntary on the part of Christ, and in no wise implies inferiority. It does, however, magnify the grace of Christ in that, though He is in essence and every attribute equal with God, He voluntarily took the subject place, and acknowledged the supremacy of His Father in all things.

We may ask why this was so. As the Son of the Father He could do no other, and moreover He knew that the outworking of the divine purpose, in the outflow of blessing to all creation, could only be accomplished by this means.

Herein lies the great principle which should operate in every phase of subjection to headship, the knowledge that what is required is designed for the greatest blessing of the subject, and the glorification of the Head.

Of the Son it is written, "Wherefore when He cometh into the world, He saith Lo, I am come .... to do Thy will, 0 God" (Hebrews 10.5-7). Throughout His life, in His Servant character, He acknowledged the will of God as being supreme. He could say, "The Father which sent Me, He hath given Me a commandment, what I should say, and what I should speak ... so I speak" (John 12.49, 50).

"As the Father gave Me commandment, even so I do" (John 14. 31). Also in His Servant character He acknowledges the Father's Headship in the words The Father is greater than I" (John 14.28). "My Father .... is greater than all" (John 10.29). While this is true, we must not lose sight of the fact that Scripture reveals the absolute equality of the Father and the Son.

"Who being the Effulgence of His glory, and the very Image of His substance." "Who being (originally, R.V.M.) in the form of God" (Hebrews 1.8; Philippians 2: 6), "Who is the Image of the invisible God" (Colossians 1. 15).

These scriptures have reference to His eternal being; unchangeably, He is the Eternal Son of the Eternal Father.

"In the beginning was the Word." shewing His pre-existence.

"The Word was with God," shewing distinction.

"The Word was God." shewing equality and unity (John 1.1).

"The Word became flesh," revealing God, manifest in the flesh. He could say, "He that hath seen Me hath seen the Father" (John 14.9). "In Him were all things created .... through Him, and unto Him "(Colossians 1. 16). "In Him all things consist "(hold together, R.V.M.). He is the cause and maintainer of the continued existence of all created things, they hold together in Him, proof that He exists in the majesty and power of His Godhead, "upholding all things by the word of His power" (Hebrews 1.8).

He has Headship also as the "Son of man" in creation. "Thou crownest Him with glory and honour. Thou madest Him to have dominion over the works of Thy hands" (Psalm 8.).

"He was in the wilderness forty days tempted of Satan; and He was with the wild beast "(Mark 1.18). The wild beasts recognized His Lordship and authority, while Satan with arrogance sought His downfall. Then we see in the miraculous draught of fishes (Luke 5., John 21.) His dominion over " Whatsoever passeth through the paths of the seas" (Psalm 8.8). In this manifestation of His power He reveals His headship to a wondering Peter who "fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, Q Lord." He was in the presence of creation's Lord. Again, the unbroken colt of an ass yields to His sway, bearing the King towards His beloved city.

"Behold thy King cometh unto thee, meek, and riding upon an ass, and upon a colt, the foal of an ass "'(Matthew 21.5).

"Ride on, ride on in majesty,

In lowly pomp ride on to die."

The King was crucified, "He was cut off out of the land of the living." "His life is taken from the earth." "And I, if I be lifted up from the earth, will draw all men unto Myself" (John 12.32.) "The Son of Man must be lifted up." Representatively and substitutionally He died for all. He forfeited His perfect life to redeem our forfeited lives, and thus became "unto all that obey Him the Author (cause, R.V.M.) of eternal salvation" (Hebrews 5.9). We find therefore that He becomes the Head of a new race of men. In Romans 5. this is clearly set forth. Through one man sin entered into the world, and death through sin. Adam was "a figure of Him that was to come" (verse 14), and "through one act of righteousness the free gift came unto all men to justification of life" through Christ (verse 18). There is a race of men, therefore, which through the introduction of sin at the head are going downward, and a race of men who through the obedience of the One are made, or constituted, righteous, and are going upward. Sin abounded, affecting all creation, but grace through Christ abounded more exceedingly. The effects of the cross work will yet be seen extending beyond the utmost bounds of the ravages of sin. In the death of Christ the spiritual needs of men are fully met, and the basis laid for the future accomplishment of all God's purposes of grace, in the great work of reconciliation (Colossians 1.20).

In order that regenerated men might enjoy the benefits of all that has been procured for them in the atoning death of Christ, it is essential that they should have bodies capable of such enjoyment. In 1 Corinthians 15. we find this truth expounded, and two headship brought before us, "The first man Adam became a living soul. The last Adam became a life-giving Spirit" (1 Corinthians 15.45).

In order to effect man's liberation from death, it was necessary that a man should overcome death, overcome him that had the power of death, and come forth in resurrection triumph. This has been accomplished. "Now hath Christ been raised from the dead, the first-fruits of them that are asleep." "The Firstborn from the dead" (1 Corinthians 15.20; Colossians 1. 18). The race of Adam have bodies subject to death by reason of sin. This new race of regenerated men shall possess bodies like unto their Head who lives in a body not subject to death, but after the power of an endless life.

"And as is the heavenly, such are they also that are heavenly" ("The second Man is of heaven"). "And as we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Corinthians 15.46-49). Thus the headship of Christ in Romans 5. has reference to the spiritual requirements of men, while 1 Corinthians 15. has to do with the bodily needs of a spiritually quickened race, the immortal and incorruptible body which those in Christ shall possess by reason of His victory and supremacy over death.

He is the first Man to enter heaven in a glorified human body, the firstfruits of a mighty harvest, the Head of a race of men who shall never know again the debasing effects of sin; They shall be perfected for ever in complete and absolute liberation from all that now limits the capacity of comprehending the fulness of our spiritual wealth in Christ, and of enjoying to the full the unsullied presence and fellowship of our glorious Master.

"Thanks be to God, which giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15.57).

F. McCormick | Feb 1951
Headship And Lordship