Why love and forgiveness go hand-in-hand

Philemon 1:9 "yet for love’s sake I rather appeal to you—since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus."

Introduction:
These last several posts have been dedicated to exploring the Biblical teach on forgiveness through Paul's letter to Philemon. We could nick-name the Epistle to Philemon as "The Book of Forgiveness". We saw in the last post how true, effective forgiveness must arise from delight touched by grace, rather than sheer duty. It is one's duty to forgive, however, only in Jesus Christ can such a duty be seen as a delight. This doesn't take away the difficulty of forgiveness. If anything, to rely upon the logic of Calvary and God's grace to exercise forgiveness is impossible to do in the flesh. When we have gripped hold of the cross - only then will we "let go" and desire to forgive. Today's post will go a step further in expounding on how love and forgiveness go hand-in-hand. In short, we will not only see how both go hand-in-hand, but also why they do.

Why forgiveness and love go hand-in-hand
What does Paul say he is doing instead in Philemon 1:9 - "yet for love's sake I rather appeal to you."  It is love, based on the ultimate love of God at Calvary that governs the logic of forgiveness (Romans 5:8).  Grace - God's Riches At Christ's Expense, is the chiefest motivation for wanting to forgive those who outside of grace only deserve justice. At the cross, we see God's love and forgiveness explaining the activity of Jesus Christ on behalf of the sinner. John 3:16 tells us "For God so loved the world....". Yet again, we find these words in Romans 5:8 "For God demonstrated His love for us in this, while we were yet sinners, Christ died for us." 

God's love is clearly expressed at the cross along with the act of such love - namely forgiveness. Ephesians 1:7 states clearly - "in whom we have redemption through His blood, the forgiveness of sins". Or again, the same words are repeated in Colossians 1:14. 

This is the logic of Calvary. We know that forgiveness and love go hand-in-hand at the cross, but the question is: "Why"? Christ is the visible expression and revelation of the invisible Father, who is Divine love (see 1 John 4:8). Moreover, Christ forgives as the Father forgives, since Jesus Christ is God in human flesh, the visible expression of the Father who is invisible, spirit and the forgiver of sinners reconciled to Him through Christ in saving faith (see Colossians 3:13). True love and forgiveness derive from God, who in turn, instills it and commands it to His people (Ephesians 4:32).  

Difference between non-Christian and Christian expressions of forgiveness
In light of what we just observed in Philemon 1:8-9, we can understand the difference between non-Christian and Christian expressions of forgiveness.  When a non-Christian forgives, they do it because of duty. All human beings are made in God's image (Genesis 1:26) and henceforth can express in shadowy form moral and ethical actions. God by nature is a forgiving and loving God. As those made in His image, human beings can express a form of forgiveness and love. However, until people are re-cast in the image of Jesus Christ at saving faith (see Ephesians 4:23-24), forgiveness will only ever be an obligation, rather than a God-centered desire. 

Unbelievers who exercise forgiveness and love express the form without the true substance. They do it because: "its the right thing" or "I know it will help me feel better" or "I know that it will benefit everyone for me to do it".  In the world outside of the cross, the mouth that utters "I forgive" has beneath its breath: "however". Why?  Because outside the cross forgiveness makes no sense.  

For those outside of a saving relationship with Jesus Christ, forgiveness is viewed as the best of options. Often the preferred option is vengeance. However, for a person who has been brought to the cross by grace through faith and believed on Jesus Christ - forgiveness is the only thing that makes sense.  Forgiveness based upon what God did in Jesus Christ is not a duty.  Instead, forgiveness is an expression of love.  If anything - vengeance is cancelled out at Calvary.  All grounds of accusation and litigation are taken away at the cross (Romans 5:6-10; Colossians 2:11-15).  Christian forgiveness not only changes the state of the guilty in the eyes of the forgiving person, but the forgiving person is changed too.

The one who has been forgiven much will love much
A wonderful illustration of the heart of forgiveness is seen in the account of the woman anointing Jesus' feet in Luke 7:40-50.  She came to Jesus. She was a woman with a checkered past.  She came, crawling on the ground, hair unfurled, dragging on the ground.  She came - sobbing, weeping, trembling, bent in humility.  She began to wipe Jesus' soiled feet with her hair.  Her love was without bounds.  Why? Jesus stated that she loved much because she has been forgiven much (Luke 7:47).  The love of the cross reached backward in time to her.  She by grace believed the promises of God and grabbed hold of Christ the Person of those promises.  The accomplishment of Calvary reaches forward in time to us.

What compelled God to work forth forgiveness at the cross?
How much has God forgiven us through Jesus Christ?  What did we do that compelled the sinless Savior to go to the cross?  Nothing. Forgiveness, like love, is not compelled. It is an act of the will influenced by love. I often tell people that no matter what someone has done to you to bring about your circumstances, it can never compare to what you and I did. If God could forgive the likes of us through His Son out of sheer love, then cannot His love working through us result in us desiring to forgive that other person?  

Why the heart behind true forgiveness is love
In going back to Paul's comments in Philemon, why did he choose love as the basis of his appeal to Philemon? Because in order for forgiveness to be real and effective - it has to be a choice.  Only one other expression matches that set of criteria - love.  As already mentioned: if love is coerced, then it is not love.  Love is the hand and forgiveness is the glove.  Love is the pond and forgiveness the fountain.  Love is the flower and forgiveness the scent.  Paul was trusting completely in the sufficiency of the Spirit's inspired words flowing through him, and out of that pen on paper to soften Philemon's heart.  Forgiveness is influenced by love - and love is the cause of forgiveness, which results in change and transformed lives.

True forgiveness arises from delight, and not just duty

Philemon 8-9 "Therefore, though I have enough confidence in Christ to order you to do what is proper, 9 yet for love’s sake I rather appeal to you—since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus."

Introduction
Truly a Christian is no more like Jesus Christ than when he or she forgives. (Ephesians 4:31-32; Colossians 3:13)  Today we want to deal with how forgiveness, as it is expressed in the Bible, arises out of delight touched by grace, rather than duty alone.  

Forgiveness can only be effective when it arises from grace, rather than duty
Paul writes in Philemon 1:8-9 "Therefore, though I have enough confidence in Christ to order you to do what is proper, 9yet for love’s sake I rather appeal to you—since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus".   Paul's appeal to Philemon could had came out of his authority as an apostle. However, the appeal to forgive is made from the standpoint of "love's sake". Oftentimes when we talk about needing to forgive one another, we treat the subject like a parent of a small child. The child does something wrong (perhaps against a sibling), and when the wrong-doing has been discovered, the parent will urge the child: "what do you say?" The response from the child will hopefully be "I'm sorry". Such rote responses may be how we teach our children when they're young, however the type of forgiveness we are speaking of here won't work under coercion - and Paul knows it. 

Without question, the appeal to forgive could had been couched as a guilt trip or even as demand out of sheer obligation.  No doubt Paul the mighty Apostle to the Gentiles could issue decrees, thus commanding Philemon to forgive this newly converted man Onesimus.  Without question Paul, the prince of preachers, could had laid upon Philemon to forgive Onesimus who had been converted under his time with Paul in prison.  Beyond doubt Paul could had used the fact that Philemon himself was a convert of Paul's ministry, and that somehow he "owed" Paul. 

If Paul would had done either of those methods, the forgiveness demanded would had been done out of duty, rather than delight. Duty-bound right-living arises out of response to the law of God, whereas delight to do what right emerges from response to God's loving grace.  

In our next post we will consider how forgiveness and love go hand-in-hand, and why the logic of Calvary must drive our efforts to truly forgive.

What is better than forgiving yourself

Ephesians 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.

The Christian is now a product of Christ's finished work, not their past
Have you ever met anyone who said they had trouble forgiving themselves?  Perhaps you reading this post today fit into this category. Today we want to consider the true meaning of forgiveness and how receiving Christ's forgiveness is better than any forgiveness we could ever do on our own.

To begin, what does it mean to forgive?  Biblically speaking, forgiveness involves letting-go of the grounds for condemnation. To forgive entails ceasing to continually condemn someone who has hurt you.  Colossians 3:13 tells us - "forgive as the Lord forgive you".  As author and counselor Niel T. Anderson notes: "whenever anyone has believed on Jesus Christ, they are not longer a product of their past, since everything in their lives is now defined by what Christ has accomplished on their behalf." 

What if I'm not a Christian
The ability to forgive others is based upon what Christ has done on the cross.  If you have received by faith the forgiveness of sins through Jesus Christ, then you have every provision available to forgive anyone.  If you have not yet  believed on Jesus Christ as Savior, Lord and treasure, I urge you do as the scriptures states in Romans 10:8-10 "But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART”—that is, the word of faith which we are preaching, 9that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation."  

Why the past needs to be regarded as the past, rather than the present - exploring the meaning of "forgiving yourself"
Living with guilt and remorse from the past can paralyze you if you are convinced that who you are is defined by what you did. Who you and I once was can cast a long shadow over who were are today. Only in Jesus can such shadows be dispelled. What about forgiving yourself?  What does it mean to forgive yourself? Lets consider some thoughts from Ephesians 2 on turning around this concept.

1. Recognize your past identity and life to be dead
To "forgive yourself" in the Christian sense can only be done when you receive God the father's testimony of your new found identity in Jesus Christ.  Note this: there is no command in scripture that speaks about forgiving yourself, however there are tons of scriptures that speak of God forgiving and accepting the believer in Christ.  "Forgiving yourself" is another way of really saying: "I accept by faith what God the Father declared about me as a believer in the scripture".  Who you were and whose you were is replaced by now affirming who you are and whose you are.  Paul in this chapter labors to demonstrate that who the Ephesians were no longer applies nor has grounds to accuse who they are in Christ.  Note what he says:

Who I was and whose I was
-"And you were dead in your tresspasses and sins" 2:1
-"in which you formerly walked" 2:2
-"according to the prince of the power of the air" 2:2
-"among them we formerly lived" in the lusts of our flesh 2:3
-(we were) indulging the desires of the flesh 2:3
-we were by nature children of wrath 2:3
-Therefore remember that formerly.... (see, this is who you were) 2:11
-remember at that time you were separate...excluded...strangers...no hope...without God...2:12

Before you received Christ by grace through faith, who were you? Dead, bound in lust and desire, children of wrath, without hope and without God.  Before you received Christ by grace through faith, whose were you? You were under the tyranny of Satan.  You were enslaved by your desires.  You were a product of your past, your family, your habits, your old identity in fallen Adam. 

Do you accept God's testimony in His word that this is who you were?  that it is past tense? that you are no more that person? If so, you are well on your way to "forgiving yourself".  But notice what else Ephesians 2 has to say.

2. Choose to receive what God in Christ has said about you instead
To forgive yourself in Christ is to receive and accept what God has already said about your past.  In Christ, the power of the past to influence who you are is broken and is no more. (2 Corinthians 5:17)  Ephesians 2 is a fine example of demonstrating what God has to say about the Christian's new identity:

Who I am and whose I am
-"But God being rich in mercy because of His great love with which He loved us" - Ephesians 2:4 Hence you are loved by God believer.
-"even when we were dead....He made us alive together with Christ Ephesians 2:5
-"raised us up with Him" Ephesians 2:6
-"seated us with Him in the heavenly places in Christ Jesus" Ephesians 2:6
-"So that in the ages to come He might show the surpassing riches of His grace in kindness towards us in Christ" Ephesians 2:7
-"But now in Christ Jesus you who were formerly far off have been brought near"  Ephesians 2:13
-"For He Himself is our peace.... Ephesians 2:14
-"So then you are no longer strangers and aliens, but you are fellow citizens with the saints and are of God's household" Ephesians 2:19

So in Christ, by faith, who are you? You are loved, accepted and a new creature in Christ.  You have peace with God, a new position and newly given ability to live out whom God has declared you to be.  Whose are you? You are owned by Christ, in association with Him. 

Do you accept God's testimony about who you are and whose you are? Do you receive instead your new identity in Christ? If you do, then forgiving yourself will be no problem, since in Christ Jesus, the past is the past.  So when you regard your former identity to be dead, and choose to receive what God has said about you instead....

3. Only then can you move on ahead
Forgiving yourself is receiving the fact that God has accepted you in Christ.  Now of course you may ask: what about the consequences?  Certainly when we forgive others or "ourselves", we still may very well have to deal with the consequences of our past.  However, in Christ, when you come to terms with what you did to bring about those consequences, living with them will take on a whole new meaning. Forgiveness not only brings healing to your past but provides hope for the future.

Only one thing can cleanse the conscience
Forgiveness can only be done in conjunction with the cross, since only at the cross is the past offenses erased and the declaration of innocence made by God over the believer. (Colossians 3:13)  Beating yourself up and condemning yourself is not honoring to God nor effective in washing the past away.  Nothing you and I can do can atone or appease the decisions we rendered in the past.  However, what Christ accomplished, when received by faith, alone appeases and atones for the things of not only the past and the future but also the present. 

Colossians 2:18a states - "Let no one keep defrauding you of your prize by delighting in self-abasement. . . "  Only the blood of Jesus Christ, applied to you at the moment of saving faith, can cleanse your sins (Isaiah 53:4-6). Furthermore, only the blood of Jesus Christ can cleanse away the guilt of your conscience not only at your conversion, but also in your walk of faith following your conversion. (Hebrews 9:14; 1 John 1:9)  Can the accusations and memories of your conscience be silenced? Yes! Through the blood of Christ. 

Forgiving yourself means accepting God's forgiveness of you in Christ
In sum, we have discovered the only way you can forgive yourself:

1. Recognize your past identity and life to be dead

2. Chose to receive what God in Christ has said about you instead

3. Only then can you move ahead

Why forgiveness is so important

Philemon 17-18 "If then you regard me a partner, accept him as you would me. 18 But if he has wronged you in any way or owes you anything, charge that to my account"

What is forgiveness?
The little book of Philemon is dedicated to the theme of forgiveness.  In studying the meanings of the Hebrew and Greek words used in the Bible for "forgiveness", we find the following definitions: "to let go or to release from guilt and further accusation."   Forgiveness can only be effectively done and make sense when expressed in light of the cross.  (Ephesians 4:31-32; Colossians 3:13) 

Though unbelievers everyday may express forgiveness, it will not have the affect nor will it make total sense outside the cross. Retaliation tends to be the default reaction of human beings in the face of injustice. Everything is turned on its head at the cross. The grounds for accusation are revoked. In its place arises mercy and grace as the only options that can be received into the heart that looks to Christ as Savior and Lord in saving faith (Ephesians 1:7).

Why is the Book of Philemon a book of forgiveness?
The book of Philemon is about Onesimus, a run away slave, who had stolen everything from his master - Philemon and fled to Rome. Onesimus thought he could find his freedom, but instead ended up in prison. What looked like a situation going from bad to worse was all part of God's Sovereign plan. Onesimus' disappointment ended up being a Divine appointment, for his cell mate was none other than the Apostle Paul! 

Per 1st century Roman law, Oneismus would had been branded a Fugitive (fugitivas) by the Roman Empire.  According to Roman custom, if the slave owner (Philemon) so chose, he could have the "fugative" excuted.  In the course of Onesimus' incarceration, he became converted under Paul's preaching.  Paul wrote this letter to Philemon, who happened to be Paul's friend and Onesimus' owner.

The question hanging over Paul's letter to Philemon would be: would Onesimus' be exonerated or executed? Forgiven or remain the captured fugative? Will Onesimus be regarded not merely as a slave but also a fellow brother in Christ?  These are the questions the Book of Philemon will aim to answer. 

How forgiveness is the heart of Christian expression
Pastor John MacArthur has noted that we are never more like Jesus Christ than when we forgive.  Forgiveness lies at the heart of true Christian identity.  How is it that forgiveness is at the core of Christian identity?  Consider the following thoughts from Philemon:

1. Christians have no right to harbor unforgiveness. Philemon 1
Paul writes in Philemon 1a "Paul, a prisoner of Christ Jesus....", which tells us that his own self-perception was that of a man without rights.  The man who composed this little letter under the inspiration of the Holy Ghost was saying that as a prisoner of Jesus Christ, he had no rights.  To forgive means letting go of "my so-called" rights to hold the grudge and to remain angry. Forgiveness means I choose to no longer accuse the other person who very may well deserve nothing but justice and scorn.  Nonetheless, Christians have no right to hold grudges.  Instead, they must forgive, just as the Lord forgave them. (Colossians 3:13)

2. Christian fellowship depends on forgiveness. Philemon 1b-2
Philemon 1b-2 reads - ..."and Timothy our brother, To Philemon our beloved brother andfellow worker, 2and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house." Notice the underlined words - they all have to do with typical relationships experienced in life and among Christians in fellowship with one another.  Philemon's home was the meeting place of the church at Colosse.  We know this because Archippus in mentioned in that letter, most likely meaning he was its Pastor. (Colossians 4:13)  Even more intriguing is the fact that Apphia is Archippus' mother and Philemon may very well had been her husband and his dad!  Imagine if Philemon would choose not to forgive?  A chain reaction of a church split, a split family and the dimming of the Gospel witness at Colosse would had resulted.  Christian fellowship depends on forgiveness, and forgiveness is at the hub of Christian identity.  But also notice....

3. Christian Victory relies upon forgiveness.  Philemon 2
Paul writes in Philemon 2 - "and to Archippus our fellow soldier".  Why is it that so many Christians live defeated lives?  Why are we not all living as "fellow soldiers"?  Because we choose to hold the grudge, take up the offense, rather than "letting-go" in Jesus' name.  Jesus taught the principle of "forgiving your brother" as a means for effective in prayer.  Consider Matthew 5:23-24 “Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering."

4. Christians hear God through forgiveness. Philemon 3
We read these words in Philemon 3 - "Grace to you and peace from God our Father and the Lord Jesus Christ."  This short epistle is all about forgiveness. It reminds us that apart from God's grace - whereby He gives to us what we do not deserve - forgiveness is an impossibility.  Forgiveness brings me to God when I receive it, because in His grace He offered it to me to believe it.  Jesus says in John 10:27 that every Christian follows Him because at saving grace, every sheep was given that capacity to hear His voice and follow Him.

When Christians refuse to forgive, they dull their ability to hear God in whatever area they have chosen to be bitter. Ephesians 4:30-32 reminds us -  "Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. " 

Closing thoughts
We have explored today the importance of forgiveness in Paul's letter of Philemon. We noted four reasons why forgiveness is so important for the Christian:

1. Christians have no right to harbor unforgiveness

2. Christian victory depends on forgiveness

3. Christian fellowship depends on forgiveness

4. Christians hear God through forgiveness

Biblical reasons for doing natural theology and classical apologetics (includes links to three excellent apologetics websites)

Acts 17:23-26  "For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you. 24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation."


Introduction: 

Whenever someone attempts to prove God's existence from observations of creation, insights from the conscience or considerations of patterns in history - we call such a project "natural theology". God reveals Himself generally in creation, the conscience and history. Such revelation does not lead one to a saving knowledge of God, but instead presents knowledge about God, His existence, His moral nature and the accountability one has to Him. In general, if a person yields to general revelation, God will see fit to send a missionary or someone with the Gospel of Jesus Christ, which is God's special revelation of Himself in the Bible (see Acts 10). 

The question is: "can we construct a theology based upon man-made conclusions of observations from God's general revelation? Today's post aims to offer some thoughts as to why this effort is not only possible, but also Biblical. Throughout the course of this post, I will also briefly introduce the reader to the most commonly used method of articulating and defending the Christian faith: "classical Christian apologetics". At the end of the post, I will give the reader links to various websites that specialize in defending and articulating the Christian faith (i.e Christian apologetics). 

Briefly defining natural theology

Whenever we attempt to summarize and systematize what the Bible has to say about God, man and salvation in conversation with current thought - we call such an effort "systematic theology". Whenever people discern and articulate God's existence and nature from observing what He has revealed in the general revelation of creation and the conscience - such a project is what we call "natural theology". Normally natural theology is done independently of scripture and yet, for Christians engaging in such an endeavor, any conclusions drawn from natural theology's reliance upon various disciplines ought to be evaluated in light of scripture (since the Bible for the Christian is the final authority on all matters). 

Is there a Biblical basis for making arguments for God's existence from natural theology 

When one surveys scripture, such a project of producing such arguments from observations of creation, the conscience or history can be illustrated. The project of natural theology and the use of arguments for God's existence may be disputed by some. However, a brief survey of scripture will yield the fact that such efforts are sanctioned by the Bible. 

If anything, what God reveals of Himself in general revelation does not conflict with what He reveals specifically in the Word of God. The only conflicts we may see is in the man-made efforts to systematize either His general revelation (hence "natural theology") or to systematize His special revelation in the Bible in communicating His Word to the modern mind (the task of systematic theology).

How natural theology ties into what is called "Classical Christian Apologetics"

Such an apologetical effort described above has a long history stretching from Biblical times through Church history to today and is called "Classical Christian Apologetics". The reason for the name "classical" has to do mainly with its ancient origins, reaching all the way back to the prophets and apostles, through church history and into today.
Isaiah 41:21-26 uses the relationship between cause and effect, as well as historical argumentation to judge whether something is Divinely revealed by the true God. Jesus often used illustrations from agriculture (Matthew 13), viticulture or the practice of farming grapes (John 15) and birds (Mt 6:25-34) to illustrate spiritual truths. 

As observations from general revelation and natural theology are used, we find that a reasonable basis for belief in God is shown. 

However, the Christian wants to carry on the apologetic task one step further to demonstrate the truth claims of Christianity. A study of the Apostle Paul's apologetical methods can prove instructive. Paul utilizes cosmological & moral arguments to highlight the reality of the God of the Bible. Moreover, he uses logical, moral and historical arguments for Christ's resurrection from the dead in Acts 13; Acts 17 and 1 Corinthians 15. Such a practice has ample Biblical testimony and is very appropriate in communicating and defending the Christian worldview in the 21st century. 

Typically, those using the classical apologetic method will proceed along the following pattern:

1). Certain arguments for God's existence from general revelation (i.e natural theology) 

2). Added to the various arguments for God's existence will be historical and logical argumentation regarding Jesus' resurrection of the dead. This move insures that the apologist doesn't just defend "general theism", but more specifically "Christian theism". 

3). Usually arguments for the reliability of scripture will be part of the overall case for the Christian worldview. If the apologist so chooses, appeal may be made to instances of fulfilled prophecy in history and the vast manuscript evidence demonstrating the credibility of the Biblical text. 

More could be said, but for now, the case for God's existence in general, and the reality of God's revelation of Himself in Jesus and the Bible has been ably defended for centuries and millennia by Christians against skeptics. Long after Christianity's opponents and their systems have passed off the scene, the truth of God, the Lord Jesus Christ and the scriptures stands as a granite rock of truth.

Closing thoughts

Today's post aimed to define natural theology and to see whether or not drawing arguments for God's existence had a Biblical precedent. Such a pattern was found to be the case. Christians ought to know how to defend their faith and articulate the Christian worldview in the 21st century. I will close out with three excellent websites that offer resources for training Christians in the areas of apologetics and evangelism:

www.reasonablefaith.org

www.rzim.org

www.crossexamined.org

Reflecting on the ocean of truth found in the incarnation of the Son of God

John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through Him, and apart from Him nothing came into being that has come into being."

Introduction: An Ocean of Truth about Jesus Christ

I'll never forget the first time I saw the ocean. I thought I knew things about the ocean. All through grade school, high school and college years I had taken classes that told me various facts about life here on this earth and the ocean. Whenever a documentary would come on television about anything to do with science or about deep sea exploration - I would watch with rapt attention. I've had friends throughout the years who specialized in various fields of life-science who could tell me specific details about the ocean. As wonderful as all that was - when I saw the ocean for the first time - I suddenly realized that all of the aforementioned learning and conversation told me things about the ocean - but to experience it for myself resulted in my realizing how much more there was to know. 

When we look at John's opening introduction in his Gospel - John 1:1-18, we are confronted with much the same type of experience at a more profound level. This introduction to John's Gospel - called by Bible teachers "The Prologue" - confronts us with the truth of the Person of Jesus Christ. Whatever you and I may think we know about Jesus is shown to be pale and small in comparison to the profundity of these 18 verses. 

As I have been meditating on John 1:1-18, I've come to realize that in so far as I have been knowing Jesus Christ and following Him in faith for some thirty years - there is so much more I need to and want to know about Him. John the Apostle presents to us an ocean of truth about Jesus Christ that is crammed into the cup-sized portion of John 1:1-18. 

John's prologue brings to us truth about the distinctions we can make between the titles: "God the Son" and "Son of God". Both titles refer to the same Person - Jesus Christ, but explain two amazing truths that present a complete picture about His amazing Divine identity. Additionally, John's prologue aims to reveal how God the Son as Son of God came to incarnate Himself in the true humanity of Jesus of Nazareth. My aim today is to reflect on what these truths entail and to provide for the reader two life-practical applications of these profound but necessary truths. 

The title "Son of God" is theological shorthand for defining who Jesus is in relationship to the Trinity

As we begin to consider this prologue, we are introduced to the Son of God in Eternity. The whole purpose of John's Gospel is summarized near the end of his book in John 20:31 "but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." Jesus Christ as the "Son of God" speaks of His relationship to the Heavenly Father as they both share in the same, undivided, Divine nature within the Trinity. Included in such sharing is a third Person - the Holy Spirit (see Matthew 28:18-20; 2 Corinthians 13:14). 

As "Son of God", Jesus Christ shares the same qualities of being with the Father and the Spirit. Such qualities include omniscience, omnipotence, omnipresence, eternality and all the attendant attributes that makes Him truly God along with the Father and the Spirit. 

What John is doing is introducing us to the Son as He was before His incarnation (that is - prior to His coming to assume humanity in the identity of "Jesus of Nazareth). He is the Person of the Son who is in relationship with the Person of the Father, who is God. When we come to John 1:1-3, we see the Son of God described by the title "Word". 

As the "Word", the focus of John's opening verses is to make known to us how Jesus as "The Son of God" functions within the Godhead to express in an intelligible way the glory of the Father. Other biblical passages such as Hebrews 1:1-3 describe this activity. John 1:18b captures this profound truth with amazing brevity: "the only begotten God who is in the bosom of the Father, He has explained Him." This is what is meant by the title "Son of Son". 

The title "God the Son" is theological shorthand for describing what kind of Person Jesus Christ is

We have considered the meaning of the title "Son of God" as referring to Jesus' relationship, function and Divine identity within the Trinity. However, there is a second similar sounding title that Bible teachers have come to use: "God the Son". This title "God the Son" highlights the truth of what kind of Person the Son is in-an-of-Himself. This title is theological shorthand for describing how Jesus Christ, "The Word", is God revealed, expressed and truly lived out by the Person of the Son. 

Perhaps expressed another way - the title "God the Son" serves to express the "Godness" or "Deity" of the Son as He has existed from all eternity. Thus, when Jesus explains Himself in John 8:58 by the phrase: "before Abraham was, I am", He is expressing how He is truly Divine. 

How "God the Son" as "Son of God" ever remained such when He became the incarnate Jesus of Nazareth 

The Apostle Paul in Colossians 2:9 states - "For in Him all the fullness of Deity dwells in bodily form." The truth of the Son being "God the Son" never changed nor diminished once He took unto Himself a human nature. In like-manner, He being the "Son of God" in perpetual relationship with the Father and Spirit never altered when He assumed unto Himself humanity. The term "nature" can be defined as the way-in-which a living being expresses its life and existence. When God the Son, eternally existing in relationship with the Father and Spirit as the Son of God - came to be "enfleshed" and revealed as Jesus of Nazareth, He now would express Himself in two ways - as truly God and truly man. 

A helpful illustration of this point is seen in how a piece of metal heated by a torch begins to glow. The flame prior to its contact with the metal is a flame. Once both are brought together, the flame's heat makes the metal glow. Together, the metal expresses the flame's light and heat while still remaining metal. In like manner, the flame is still a flame in its light and heat while expressing itself through the metal. 

We find these words in the midst of John's prologue, John 1:14: "And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." Unless the Son has willingly incarnated Himself in human flesh, there would had been no salvation nor capability of Personally knowing nor interacting with Him.

Practical Applications concerning God the Son as Son of God incarnating Himself as the man Jesus for you

My prayer is that this meditation on John's Prologue has evoked wonder in the reader about Jesus Christ. Just as experiencing the ocean for the first time made me realize how much more there is to know about the ocean - so too diving into a text like John 1:1-18 ought to drive us to know Jesus even better. With that said, what ought we to take away from these reflections on the titles "God the Son", "Son of God" as it relates to the incarnation of Jesus on our behalf?

a. Joyful Worship. 

Truly we ought to be blown away and on our knees and faces before Jesus Christ. A recent theological statement on the Person of Christ by Ligonier Ministries called "The Word made flesh" describes this attitude of worship: "We confess the mystery and wonder
of God made flesh and rejoice in our great salvation through Jesus Christ our Lord. With the Father and the Holy Spirit, the Son created all things, sustains all things, and makes all things new. Truly God, He became truly man, two natures in one person." The link for the full Ligonier statement can be found at: http://christologystatement.com/

b. Joyful fellowship

My first-time experience of the ocean caused me to be overwhelmed by its immensity and ground-shaking waves. However I also found myself walking along the shoreline and into the the ocean itself to enjoy the sprays of water issuing forth from the waves. Recognizing Jesus Christ as "God the Son" who is "the Son of God" revealed in true humanity means I can fellowship and walk with Him. The Baptist Faith and Message 2000 summarizes it this way in its final statement about "God the Son": "He now dwells in all believers as the living and ever present Lord." http://www.sbc.net/bfm2000/bfm2000.asp

Worship and fellowship go hand-in-hand. We ought not to grow too familiar with Jesus nor too remote from Him. In His incarnation, God the Son who is the Son of God is both worthy of our worship and willing to be in fellowship. Such truths ought to drive us to know Him more and and make Him known. 

The Son of God is God the Son in eternity and revealed in the Old Testament - some thoughts

John 1:1-5 "In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it."

Introduction:

I'll never forget the time we were living in Florida and when we had underwent the devastating effects of hurricanes going through our area. Electrical power had been knocked out for a 150 mile radius. Our home area at the time had been plunged into thick, humid darkness. The first day after the first hurricane had passed through, I stepped outside our house - exhausted and ready for sleep. Suddenly my jaw dropped. Though there was no lights, yet I could see my hand. How? The Milky Way Galaxy stretched as a diamond tennis bracelet across the jet-black sky. It was if I had been launched into the cosmos and was beholding the vast expanse of space. For a better part of an hour I stared into the sky, beholding each star, gas-cloud and patch of brightness. It is amazing to think that the portion of the Milky Way that I was beholding represents a small part of the entirety of its structure. For 100,000 light years of space the Milky Way sprawls its galactic arms of 400 billion stars. 

All at once everything I thought I knew about the night sky was dwarfed. I felt as if I knew next to nothing. Though I had studied astronomy in college and had read about it in journals and books, heard lectures and watched documentaries and had even viewed various objects through telescopes - none of that prepared me for that night. I realized that I possessed at best an infantile knowledge of the vastness of space. Moreover, the glory of God's power, nature and creativity was opened up to me. 

How I approach John 1:1-18

As I approach John's prologue of John 1:1-18, I feel much like I did that night. John 1:1-18 is a Milky Way Galaxy of truth, and my theological understanding of Christ is infantile in comparison. 

When we consider the Son of God (the purpose of John's Gospel is to introduce us to Jesus Christ as "The Son of God"), we must understand that the Son of God is God the Son. The first title "Son of God" is short-hand for "The Son who-is-equal-to-and-in-relationship-with-the Father-who-is-God." Jesus Christ as the Son of God describes Him as He is relative to His role and function within the Trinity. The second title "God the Son" is short-hand for "God-as-expressed-and lived-through-and-subsisting-in-the Person of-the Son". This second title describes Jesus Christ as He is with respect to Himself. He is in the words of the Baptist Faith and Message 2000 "The Eternal Son of God". 

John 1:1-18 introduces us then to Jesus Christ, the Son of God as God the Son. He is eternal with respect to His divine nature with-which-He shares with the Father and the Holy Spirit. Amazingly, the Son, known in eternity as "The Word", who reveals the glory of the Father (see John 14:8; Hebrews 1:1-3); never ceases being such upon His assumption of humanity in His incarnation. How Jesus does this is not revealed by the prologue. All we know is that the Person of the Son never ceased nor diminished His deity when He took unto His Person the true humanity of the man Jesus of Nazareth. Conversely, the man Jesus of Nazareth was truly human, since He was the human expression of the Person of the Son, who is forever God (see Romans 9:5). 

As we come to John 1:1-18, we ought to conclude right away that there is so much more about Jesus that needs to be known. Not just information, but transformation. Jesus Christ cannot be exhausted. We need His written word to make sense to us the Living Word. 

The Son of God is God the Son in eternity

So when we consider the first part of John's prologue - John 1:1-9, and even more specifically John 1:1-3, how can we begin to construe the incredible revelation of Jesus Christ as God the Son? Below I will provide just an outline, since further study and reflection will need to be done to even do justice to this amazing text.

1. God the Son in eternity. John 1:1-3

a. The phrase “God the Son” is short-hand for “God expressed and existing as the Person of the Son”. In John’s opening verses, God the Son is called by the title “The Word”.

b. “The Word” that is equally God. John 1:1-2

-Psalm 33:6; 45:6  -Hebrews 1:1-3  -Rev 19:13

c. Working forth creation as God.  John 1:3

-1 Cor 8:6-7    -Colossians 1:16    -Heb 1:8

The accompanying passages in the outline represent cross-references that can illuminate John's words. We won't say anything more at this juncture about John 1:1-3, only to note that John here is presenting the Son of God as God the Son in eternity. 

The Son of God is God the Son revealed in the Old Testament

Amazingly as John proceeds from John 1:4-9, we discover his summary of the activity of the "Word", the Son of God, as He was prior to His incarnation. In other words, Jesus Christ made various appearances in and throughout the Old Testament era. Below is a summary outline:

2. God the Son in the Old Testament

a. Personal designer of life. John 1:4, 8:12,

b. Promised light.  John 1:5,9; Rev 22:16

c. Prophecy’s LORD. John 1:6-8; Mal 4:2

Again, we won't go into too much more detail. As it stands, the activity of "The Word" indicates that Jesus Christ pre-existed before His incarnation, working and "coming into the world" as it were. He appeared to Jacob in Genesis 28 as a ladder stretching from heaven to earth (compare John 1:51). Later on in the wilderness wanderings of the nation of Israel, the striking of the rock by Moses to release water to the thirsty people was apparently the Person of the Son disguised somehow in the rock (see 1 Corinthians 10:1-6). Or again, the revelation of the tabernacle and later on the temple somehow illustrates the Person and work of Jesus Christ (Hebrews 9). Over a dozen times in the Old Testament we find reference to a mysterious figure called "The Angel of the Lord" who is likely a pre-incarnate appearance of Jesus Christ. 

At any rate, John uses John the Baptist's testimony and references to Jesus as "the light of men" to summarize the work of the Son in the Old Testament. In short, the Son of God is God the Son not only pre-existent in eternity but revealed in the Old Testament. 

We ought to be blown away by Jesus Christ

In an attempt to not make today's post longer than necessary, I realize how mind-blowing the prologue of John's Gospel is to me. Jesus Christ ever merits not only our pursuit and our study - but more so our worship! How else can we view Him as worthy of our worship unless we find our theological and spiritual breath taken away! I admit that the above thoughts are but an outline. However, it is hoped in future posts down the road, I'll be able to write further with better clarity. A lifetime is truly insufficient to fully appreciate the glory and grandeur of Jesus Christ. I suppose this is why for the Christian, an entire eternity will be required for us to gaze at this Milky Way Galaxy of the revelation of the Son of God, who is God the Son.