Can We Trust the New Testament?
THE PERSON OF CHRIST
It could indeed be said that Jesus claimed nothing for himself but everything for what God was doing through him. The one thing that is certain is that he did not go around 'saying he was God' (as in the old knock-down argument: 'If he said he was God, then either he was God or he was a bad man'―and the latter can be ruled out). Yet all our sources agree 'that he was condemned for blasphemy' (Mark 14.63f and parallels; John 19.7), for 'making himself God' (John 10:33-36)―not, however, as far as our evidence goes, for arrogating to himself the name of God but precisely for speaking without so much as a 'thus saith the Lord'. This is epitomized in his characteristic and distinctive form of address, 'Amen, I say to you', which it has been remarked contains the whole of Christology in a nutshell. While a pious Jew concluded his prayer with an 'Amen', thus expressing his faith that God would act, Jesus prefaces his words with an 'Amen', thus identifying God with what he would say. In overruling and re-editing the Law with his astonishing contrast 'You have heard that it was said to the men of old (i.e., by God―not by them, as in the AV) ..., but I say to you' (Matt. 5.33, etc), in forgiving sins, in quelling the spirits of evil and powers of nature, he steps in the eyes of his contemporaries into the space reserved for God. He refuses to 'make room' for God. He says that men's attitude to him will decide God's attitude to them. He invites men to come to him for life and rest―but always to himself as God's representative. It is impossible to escape the conclusion that he went around not just talking about God (that would not have provoked the reaction he did) but standing in God's place, acting and speaking for him. 'Take away every hint of this and you are left with a blank.'
Chapter 6: WHO IS THIS MAN?
THE PERSON OF CHRIST
It could indeed be said that Jesus claimed nothing for himself but everything for what God was doing through him. The one thing that is certain is that he did not go around 'saying he was God' (as in the old knock-down argument: 'If he said he was God, then either he was God or he was a bad man'―and the latter can be ruled out). Yet all our sources agree 'that he was condemned for blasphemy' (Mark 14.63f and parallels; John 19.7), for 'making himself God' (John 10:33-36)―not, however, as far as our evidence goes, for arrogating to himself the name of God but precisely for speaking without so much as a 'thus saith the Lord'. This is epitomized in his characteristic and distinctive form of address, 'Amen, I say to you', which it has been remarked contains the whole of Christology in a nutshell. While a pious Jew concluded his prayer with an 'Amen', thus expressing his faith that God would act, Jesus prefaces his words with an 'Amen', thus identifying God with what he would say. In overruling and re-editing the Law with his astonishing contrast 'You have heard that it was said to the men of old (i.e., by God―not by them, as in the AV) ..., but I say to you' (Matt. 5.33, etc), in forgiving sins, in quelling the spirits of evil and powers of nature, he steps in the eyes of his contemporaries into the space reserved for God. He refuses to 'make room' for God. He says that men's attitude to him will decide God's attitude to them. He invites men to come to him for life and rest―but always to himself as God's representative. It is impossible to escape the conclusion that he went around not just talking about God (that would not have provoked the reaction he did) but standing in God's place, acting and speaking for him. 'Take away every hint of this and you are left with a blank.'
Comment