Eternally Divine

by J.R. LUCK | Category: Devotional Meditations | May 1962

Scriptures for reading:

(1)Matthew 26.63-66; Mark 14. 61-64; Luke 22.66-71.

(2)Matthew 27.11-12; Mark 15.2; Luke 23.1-3; John 18.83-38.

"We have a law, and by that law He ought to die, because He made Himself the Son of God" (John 19.7).

In the first three scriptures we see the Lord Jesus brought before the Sanhedrim, the supreme Jewish. council of seventy, presided over by the high priest. In this solemn court, according to Matthew's account, Caiaphas puts the Prisoner on oath, invoking the name of God, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God." In giving an unequivocal reply the Lord Jesus, in the records of Mark and Luke, uses the Name awful in its majesty to Jewish ears - " I AM." This was first used by Jehovah in revealing Himself to Moses (1). Jesus thus, on the most solemn oath, claimed to be the Son of God. This was rank blasphemy to His accusers and merited death, the law to which they referred being, "And he that blasphemeth the Name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him" (2). Their religious scruples were satisfied, but to make doubly sure that this fitting punishment be meted out, also that He should suffer death by crucifixion as divinely ordained, they lead Him to Pilate, the Roman Governor. As. befits his civil court they 8hift their ground and bring the charge that this Man claims to be a King and has subverted men in Galilee and Judea by His teaching, which, if allowed to continue will be inimical to Caesar and his throne (see second series of Scriptures above).

As in the Jewish court, so now in the Roman, the judge requests a direct answer to a straight question, "Art Thou a King then?" to which the Lord Jesus replies, "Thou sayest that I am a king. To this end have I been born"... Pilate, recognizing the trumped-up nature of the charge and that for envy they had delivered Him up, endeavours to release the Lord, at which the scribes and Pharisees, possibly fearing that He would escape out of their hands, say, "We have a law, and by that law He ought to die, because He made Himself the Son of God." Though this statement would seem to be outside the realm both of Pilate's intelligence and jurisdiction, he is, nevertheless, severely shaken (the more afraid) by the claim of the Lord not only to Royalty but to Deity. When Pilate asks as to His origin and receives no answer, the dignified, quiet composure of the Prisoner would, we believe, support His claim to be Divine. However, caught between the upper and the nether millstones of the ruling Caesar and the subject Jew, and knowing the importance of keeping this people happy in their officially tolerated temple-worship, Pilate bows to the popular demand and delivers Him unto them to be crucified.

"He made Himself the Son of God." Previously they had said He made Himself equal with God (3). No man can do this, and with this Man, though He is the hated Captive of the Jews, there is no need; for from eternity He is the Son of God and God the Son, "Who, being originally in the form of God, counted it not a thing to be grasped to be on an equality with God... taking the form of a bondservant, becoming in the likeness of men," (4) "Christ as concerning the flesh, who is over all, God blessed for ever. Amen"(5).

"In Him, most perfectly expressed,

The Father's glories shine,

Of the full Deity possessed Eternally divine."

Luke 1.30-88. Jesus was conceived by the power of the Holy Spirit in the womb of a virgin mother, without father according to human generation. This miracle proves Him to be" holy," "the Son of God," unique!

Luke 2.48. As a lad of twelve He tarried in the temple at Jerusalem. "Behold," says Mary, "Thy father" (alluding to Joseph, regarded by men as His father) "and I sought Thee sorrowing," to which He replies, "Wist ye not that I must be in My Father's house?"... not our Father's house, but My Father's. He spoke naturally of Jehovah as His Father; "I and the Father are one," which, in their eyes, was "blasphemy," and for which they attempted to stone Him, saying, "Thou, being a Man, makest Thyself God" (6).

Mark 1. 11. At His baptism, confirmation from heaven was given of this unparalleled divine relationship, when the voice of God the Father said, "Thou art My beloved Son, in Thee I am well pleased." This relationship existed eternally and did not begin on Jordan's bank because of this act of obedience, "to fulfil all righteousness."

In His teaching, as in His life, He was not simply an example to faith but primarily the Object of faith. He does not say, as did the prophets, "Thus saith the LORD", but, "I say unto you." He is the very centre and substance of the Gospel, He is the Gospel; from Him radiates its inimitable appeal. "Come unto Me ... and I will give you rest" ... unto Me, the Son of God. "Ye believe in God, believe also in Me"(7). Did ever a mere man make such stupendous claims? Here was the One of whom Isaiah wrote, "Unto us a Child is born," who was to be called, "Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace" (8).

With a mighty voice His miracles attest the same fact of His eternal Deity. "Jesus of Nazareth, a Man approved of God unto you by mighty works and wonders and signs, which God did by Him in the midst of you"(9). He was no less the eternal Son of God when lying a helpless Babe in Bethlehem's manger, than when, roused from slumber in the tempest-rocked boat, He rebuked the wind and the raging of the water: and they ceased, and there was a great calm" (10). No less, as a lad of twelve in His Father's house than, as a grown Man, by the majesty of His presence, putting the money-changers to rout, saying, "My house shall be called a house of prayer: but ye make it a den of robbers" (11). No less, when healing the afflicted boy at the foot of "the holy mount," than when, a few moments before, His three amazed disciples saw a glimpse of that glory which is His.

"In the beginning God," who commanded light to shine out of darkness, enlightened the eyes of the man born blind, which miracle filled His critics with deep anger. He claims, " I am the Resurrection and the Life," as He nears the grave of His friend Lazarus. Arriving there He cries in a loud voice, "Lazarus, come forth," and the man, four days dead, responded and came forth a living man! Such mighty signs confirm His claim, yet they said, "He made Himself the Son of God."

"Who can forgive sins, but God alone?" ask the Jews as Jesus has the palsied man before Him (12). If He were only a man they were right; He had spoken blasphemy, for He had claimed to do exactly this: before healing him He had said, "Man thy sins are forgiven thee." In proof of His ability to do this, He associates, on this occasion, the healing of the body (the lesser thing) with the forgiveness of sins (the infinitely greater wonder, if we can speak comparatively of the supernatural). "But that ye may know that the Son of Man hath power on earth to forgive sins (He said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house. And immediately he rose up." Is further proof needed to convince the stubborn heart?

Ah, look! there are three crosses upon Golgotha, the place outside the city of Jerusalem. In the centre hangs the One who claimed to be the Son of God from all eternity. He is now dying in utter weakness and apparent defeat at the hands of the jealous Jewish leaders, whose words to Pilate, "He made Himself the Son of God" are now supplemented by the cruel sneer, as they watch Him die, "He trusted OR God; let Him deliver Him now, if He desireth Him : for He said, I am the Son of God" (18). And, strain our ears as we may, there comes no response, either from the black heaven above, or the quaking earth beneath to that lonely Man. Stay! no answer? Listen to the broken conversation proceeding between the men nailed to the other two crosses. Remonstrating with his fellow on the one cross, the criminal on the other points out they are justly dying for their ill-deeds, "but this Man," indicating the Lord Jesus in the centre; "hath done nothing amiss." He has read and re-read the inscription over the cross, and has been given insight, deep and yet deeper, as to this One, until, as the upsurge of divine revelation comes to a poor self-confessed sinner in the throes of death, he cries in living faith, "Jesus, remember me when Thou comest in Thy kingdom." He sees beyond the visible, beyond the blood and sweat and agony, the regal Form of One who is King of a realm where sin and dying can never enter, "Jesus, remember me." The blessed response of grace to faith is heard from the parched lips of the Son of God who hath power on earth, even when upon the Cross, and because of the Cross, to forgive sins, "Today shalt thou be with Me in Paradise" (14).

In conclusion, we would note the mightiest miracle of all that proclaims Him Son of God, His resurrection from the dead on the third day, and we must pass, in thought, to the last great assize (15). It is the scene of the last judgement, the court from which there is no appeal. Who is the Judge on this awful occasion? Who determines the eternal penalty of those who are brought before Him? The One who sits upon the judgement throne of God is "that Man whom He hath ordained," none other than Jesus of Nazareth who stood at Pilate's bar and listened without reply to those words of cruel men, "He made Himself the Son of God." He alone has power to save and also power to cast into hell those to whom He will say, "I never knew you: depart from Me, ye that work iniquity."

"Stand and adore! how glorious He

That dwells in bright eternity;

We gaze and we confound our sight,

Plunged in the abyss of dazzling light."

(1) Exodus 3.14.

(2) Leviticus 24.16.

(3) John 5.18.

(4) Philippians 2.6, 7 (R.V.M.).

(5) Romans 9.5.

(6) John 10.80-88.

(7) John 14.1.

(8) Isaiah 9.6.