and of HLs cosmic agency neces.sitates (1) a iihysical descent from Deity by a creative act of the Divine Spirit (see ANNUNCIATION and Vikgin-eirth) ; and (2) an equality of essence in virtue of which Divine acts and qualities are ascribed to Him. Cf., further, art. Son of God.
Christ ('the Christ'), King of the Jews, Lord, may all be taken together. ' Christ' is the Greek equivalent of Messiah. Both words signify 'the Anointed.' While applied in the OT to prophets (Ps 105>^ 1 K 19'S) and high jjriests (Zee 4"), the name is specially identified with the kings, from the passage (Ps 2-') implying that they were under the special protection of Jehovah, and exercised righteous government. Later, wlien Israel had come under Gentile rule, the idea entered into the name that the Messiah would overthrow the secular might and liberate the people, i.e. be at once the Saviour of the faithful and the I'rince or King of s accorded to
His surname, - iinrrmbered ly lii.'. He is
the saved. In the NT the nan Jesus everywhere. It is pradic; a circumstance remarkable wlun that He forbade its use in His 1 ; greeted also as ' King' ami as '! cognitions of Him as Messiah. That He Himself accejjted the vole appiais irom the following : (a) His sanction <.l llie leim, ■ ,Son of Man'and 'Son of God'asaiiplical.l.' lo lliui; (6) His consciousness of being endowed «i(li Hie Spirit o[ God (Lk 4^^"-), a mark of the .Messianic l\in- (Is 1 1-') and of the Servant of Jehovah (Is4-J' (iP) : (.) His M-ll-witness as to His being the Soil and 1 1 eii- of (lud (l's2-); {d) His assurance of the rcfcicnce in I's 111) to IHmself, where the King in Zion is in llis\ieu the Messiah; (c) He spoke of tlie Imilding of (he Temple in the same sense in which the Messiah is the builder of the Temple (cf. Mt 2G", Mk 14*8 wiUi Zee 6'--"); (/) He spoke of His king:dom and therefore Mes- .s'ianic rank ; (</) He described Himself as Judge of the world — a Messianic function ; {/i) He com- mended St. Peter's confe.s.sion (Mt l(j") ; (i) He acknowledged His Messiahship before His judges (both Sanhedrin and Pilate); (,/') He was put to death as 'King of the Jew.s.' Messiahship, it has been said, is not Divinity (Ottley, art. ' Incarna- tion ' in Hastings' DB). True, but Messiahship as enriched by Christ is. The new features with which He fulfilled the old conceidion, suliering and resurrection, brought it as near I»i\inity as was possible for the Hebrew mind. In them was concentrated the work of sahalion, .always as- signed in OT to JehovalL llnn.elf. in the NT always and in all its |iaits .csi-ned lo Christ. The step is but a short one from ilir unhesitating acknowledgment of the l>i^inily of ( hrist's work to that of the Divinity of His nature.
The step is taken when Ho is called Lord. Christ refers to Himself as 'your Lord' (Mt '24''=). There is evidence of growth in the meaning of Lordship in NT usage. Resell has shown that the name was interchangeable in instances with 'Master' and 'Rabbi.' Between that stage and Hie view of the Kiiistles that Christ is Lord over Nature, tl„. \'mvrvsr, Ihe Clnirch .('..I I '«-'«, Ph 2i»"- .•(,■.), Ilieie i- a, ^^i.|e .jnlf. Tlie iiansition was iirolMl.ly eliecfcl in I lelleiiisi ic ciielcs, and aided by the' use of ' Lord ' as a title of the Roman Emperor and associated with the divine bono"'- paid to him.
The Second Adam (the Man from Heaven) is a designation jjeculiar to St. Paul. In idea it is more speculative than the foregoing. The impulse to its construction is to be found in the Apostle's conversion through the glorified appearance of the Risen Christ on the way to Damascus. On the ground of that experience he contrasts men, as he finds them, .subject to sin and death, and this man exalted over both (1 Co lo^-'", Ro 5^---^). The
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DIVINITY OF CHRIST
DIVINITY OF CHRIST
religious trnil moral destinies of the human race are traced to the action of two typical men, the first Adam, ' a living soul,' and the second Adam, ' a quickening spirit.' In so tliinking, he gives an original turn to his Messianic views. The ordinary Messianic hopes of his nation he shares. He is acquainted also with the tradition of the life and teachings of Christ. But neither his intellect nor his conscience, endued with fresh vision and power by Christ risen, could rest satisfied with those. He departs from them, but not to supersede, rather to develop. He regards Christ as the foretold of the prophets (Ko 1-), His ministry as a manifesta- tion of the righteousness of God (3-'), His death and resurrection as the fulfilment of foreshadow- ings in the OT Scriptures (1 Co 15^^). He shares with the Synoptists and Acts the position tliat Christ is the Saviour and bringer-in of the kiiiu- dom of righteousness; with them he applies to Christ the names 'Son of God,' 'Christ,' etc., in a sense of exceptional dignity. What they had reached by a gradually increasing insight he won by the vision (Gal 1'^), and from the point of view of his spiritual intuition he reads the Person of Christ. What he had seen colours all his thought, which is essentially a Christology centring in tlie idea of 'the Lord of Glory.' The terra signified, of Christ's work, relief from the oppression and burden of sin and the law and death, with hope of regeneration for himself and aU men ; it signified, of Christ's Person, that He was Spirit (2 Co 3") ; man, ' in the likeness of sinful flesh ' but ' the man from heaven ' whom the heavenly principle made perfect (5-'), pre-existent (Ro 8^ 1 Co 10', Gal 4^) and 'head of every man' (1 Co 11'), human nature in its archetypal form, particularly in creation (8^ etc.). That He of whom all tliis was affirmed was not conceived to be an ordinary human per- sonality in His iuthuate nature, goes without say- ing. Taken in conjunction with other terms used, the ' Lord of Glory ' declares Divinity. In the later Epistles, Eph., Col., Ph., Ti., Tit., the Divinity is explained in the same directions with greater precision and fulness, and exemplified in fresh relations.