Question I

“What do you mean when you say that Jesus is God appearing in the flesh? If this is what you believe, why was the incarnation necessary?”

F.K., Tripoli, Lebanon

Answer I

1. The first fact we have to contend with is that the human soul cannot attain the state of perfection it desires on its own because the law of sin acts as a stumbling block.

The apostle Paul reveals this truth to us when he says: “For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me” (Romans 7:18-23).

2. The apostle’s word here illustrates the conflict between grace and corruption in the soul of man, between the law of God in which man delights and to which he wants to conform, and the law of sin which appeals to man, captivates and impels him to do that which he does not want to do. The apostle, however, anxious to liberate himself from the law of sin and death, raised his famous cry to heaven: “What a wretched man I am! Who will rescue me from this body that is subject to death?” (Romans 7:24). When he caught a glimpse of the Deliverer in the person of the incarnate Word he rejoiced saying: “Thanks be to God, who delivers me through Jesus Christ our LORD!” (Romans 7:25).

This secret had already been revealed to that man of God, Job, when he was continually overwhelmed by catastrophes and sufferings. From the depths of his great need for a mediator between him and God, he expressed his complaint, thus: If only there were someone to mediate between us, someone to bring us together, someone to remove God’s rod from me, so that his terror would frighten me no more. Then I would speak up without fear of him, but as it now stands with me, I cannot (Job 9:33-35). Hence, the second basic element of God (or person within the Godhead, Arabic: UQNUM) took human flesh. He met man’s desperate need for redemption to restore him and to reconcile him with his God.

3. Everyone knows from personal experience that corrupt tendencies dwell in him to which he regrettably succumbs. We recall the apostolic saying: “For all have sinned and fall short of the glory of God” (Romans 3:23) and: “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8). Islam carries an admission of this truth, as in the Quranic saying: “If Allah were to take mankind to task for their wrong doing, he would not leave therein a living creature” (Sura al-Nahl 16:61). It is, therefore, evident to us not only historically, but also intellectually that natural man cannot reach the peak of this spiritual potential until he is united with and led by that which is superior to him and more than man himself.

4. Thus, we have restricted our study to a clarification of the shortcomings of man and his failure to rise to the status which Adam enjoyed before the fall. To stop here would be tantamount to defeat. We cannot imagine that such frustration serves the aim of an Almighty God. On the contrary, the LORD God is good and His mercies are everlasting. In His goodness God would not leave man, whom He created in His own image, in such a predicament as to perish. Since man failed to serve God’s purpose, God would surely have preordained for him another being to make him whole. Who is that being? Is he a creature who has attained perfect holiness? Or is he God himself?

5. Let us strive to hold on to sure ground and not be distracted by our own theories, though based on principles rooted in certain religions. Let us also remember one fact, and that is, that no religion denies that man has a desire for direct communion with God. It is to God that people pray, from Him they seek help and guidance. He indeed helps and guides the feet of those who believe in Him in the paths of peace; moreover, we will realise that the aim behind symbols, which are sometimes termed mysteries, is a complete interlocking of the soul with God. God’s man Augustine, the scholar, said in his prayer: “O LORD! You have created us for yourself and our souls are restless until they find rest in you”.

There is, therefore, no reason to think that there exists between God and man a created mediator, even though endowed with superhuman nature. In fact, proofs to the contrary are abundant. If creation were to attain that perfection which God intended for it and if man is to be redeemed, it becomes imperative that this be accomplished through the very work of God himself to whom be praise and glory forever.

For the purpose of achieving this end, it is preordained that the Deity consists of three basic elements of persons (Arabic: AQANIM), so that the incarnation may be fulfilled through the choice of one thereof, and none other. This was the divine pleasure: that the LORD should redeem our fallen and forsaken race because He alone is mighty enough for what salvation involves. The definition of incarnation in God’s sight is to take on human flesh through one of the basic elements of the Deity or persons in the Godhead (Arabic: UQNUM).

I am by no means trying here to answer the question: Was God not able to save fallen humanity without incarnation? But I do affirm, in the light of the word of God, that the incarnation is an appropriate and suitable course; it is indeed adequate and unique in wisdom for fulfilling the required purpose. The very fact that the incarnation took place makes it likely that it was essential to fulfill the purpose of God perfectly in the word of redemption and that the state of fallen humanity demanded and needed it.

6. I am obliged to mention that God, to whom be glory, being desirous of bringing creation to the peak of elevation by somehow joining it to Himself, would do so not by a mere outward divine command: “Be, and it shall be”, but by indwelling the highest levels of His creation or, in other words, by appearing Himself in the form of a perfect man.

7. When we consider the teaching on redemption as contained in Holy Scripture we observe that the mediator between God and human beings must bear the following characteristics:

a. He must be human. The apostle explains that the second basic element of God or Person in the Godhead (Arabic: UQNUM) took the form of humans rather than angels because He came to redeem humans. It was necessary that He should be born under the law which we have broken in order to complete all righteousness, that He should suffer and die as a sacrifice to pay the ransom of our sins, that He should partake of our human life to feel our weakness (Hebrews 2:14).

b. He must be without sin. The sacrifice which used to be offered on the altar had to be without blemish as required by the law. In other words, it is impossible for the saviour from sin to be himself a sinner, otherwise he would not have access to God; neither can he be a source of holiness and eternal life to his people, if he himself is not righteous and holy. It was, therefore, imperative that our Chief Priest should be holy, blameless, undefiled and separated from sin (Hebrews 7:26).

c. He must be God, because nothing can put away sin except the blood of Him who is greater than a mere creature. Christ, therefore, being God, by offering Himself as a sacrifice once and for all, has perfected forever them that are sanctified (Hebrews 7:27 and 10:14). Likewise, no one but a divine being can destroy Satan’s power and save those whom Satan held captive. No one can accomplish the great task of redemption but He who is almighty, all wise and all knowing, in order to be the Chief Priest of His church and the judge of all. No one can be the source of spiritual life for the redeemed except one in whom all the fullness of the Deity dwells in the flesh.

8. All these attributes, which Holy Scripture stipulates as essential to qualify the mediator for the act of mediation between God and mankind, are united in Christ in accordance with the task which He came to accomplish.

It transpires from postulating these characteristics in Christ that His mediation, which includes all that He did and continues to do for the salvation of humanity, is the work of a divine being. All the works and sufferings of Christ in the performance of His mediation have been the works and sufferings of a divine being. The One who has been crucified is the LORD of Glory; the One who offered Himself to death is the second basic element of God or the second person in the Godhead (Arabic UQNUM).

The Historic Proof

9. A glance at history shows us that there dwelt on the face of this earth a man whose whole life has been a clear demonstration of both elements of which the perfect good of humanity consists. These two elements are a permanent relationship to God and an unparalleled love for his fellow men. He went about preaching the good news, doing good and healing those afflicted by the devil. He revealed a new concept of God to mankind, saying that God has a concern for every person individually as a father is concerned for his own children. God accepts every repentant sinner as warmly as a father would welcome a straying son returning to his bosom.

10 and 11. In addition to His teachings of love and His works of mercy, He called a group of disciples to be with Him to learn from His teachings and His example. Day by day these disciples grew in their knowledge of Him and deepened their insight into His way of thinking and the inner meaning of His parables. They drew upon the riches of His Spirit, learned from His confidence and shared in His communion with God. Nevertheless, the evil world shook with fear of Him. Those who closed their eyes to the truth and relied on their own righteousness rebelled against Him and dragged Him to trial, accusing Him of blasphemy and breaking the law. They were able to have the death sentence passed against Him. But how did He react? He refused to defend Himself, knowing fully well it was in His power merely to say a word and have a dozen armies of angels rally around to exterminate His enemies. He chose not to fall back on any means of deliverance available to Him. In order to proclaim the meaning of God’s love, He gave Himself up completely. In order that the enormity and extreme hideousness of sin in God’s sight may be impressed in people’s minds, He allowed sin to inflict punishment on that perfect human body of His. In order to conquer evil, He withstood its assaults and onslaughts unto death, sharing thereby all of mankind’s struggles and paving the way for His eventual victory.

12. On the third day He arose. He had earlier said: “The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (John 10:17,18). That was precisely what He did. He finished the work and the Divine revelation was complete. Love was shed to its utmost, and the power of evil, mighty as it is, was fought and defeated. Good triumphed over evil.

13. What about the outcome? The effect has been noticeable in His disciples, who gained an intimate knowledge of Him and a conviction that grew out of their association with Him. It blossomed when He appeared to them after His resurrection. To them, He was not merely a man or a being of a species higher than man. They saw in Him the attributes of God Himself. He claimed things which would be a blasphemy for anyone other than God. Every claim He made had been proved in earnest, including the fact that He was worthy of their worship and was indeed God living the life of man and, at the same time, reigning over the universe from His throne in heaven.

14. This was not the experience only of those disciples of the LORD Jesus who had direct contact with Him, but spread speedily to many others as the disciples passed on the good news upheld by the might of His Spirit whom He sent in His place.

The conviction that Jesus of Nazareth was both God and man did not disappear with the death of those who had known Him in the flesh. Why? Because it was based not on a religious error or dogma but on the personal experience of Christians throughout the ages and on the strong conviction that Jesus is still alive and maintains a personal relationship with all those who seek Him. This relationship does not stand as an obstacle between them and God, but is in reality a communion with God Himself.

15. This Divine person (Arabic: UQNUM) Jesus Christ is not an inanimate and imperfect being, but now fills the whole universe; He is here, there and everywhere. He touches man and says: “Follow me!” Struck by awe, man rejoins: “LORD! Your service is hard and burdensome I cannot bear it and am unable to follow in your footstep. Leave me alone LORD, for I am a sinner”. Jesus answers: “Give Me your life, entrust it to Me, have faith and believe in Me for My grace is sufficient for you”. Man may respond to His call and become a disciple. Christ is still along the road calling out: “Come to me, all you who are weary and burdened, and I will give you rest.... Look unto Me you ends of the earth, and be saved”. Many hear His call and come to Him attracted by the grace of His Divine personality. He is popular today in black Africa, where masses of people join His ranks and find deliverance from the power of evil spirits and the grip of sorcerers and magicians. In every nation, tribe and class there are people who have been transformed by Jesus. They live a different life. They used to live in sin, lust and pride. Now they live worthy of His gospel, in righteousness and holiness of truth. If you ask them about the root cause of such a transformation, they would reply: “All this is by virtue of the knowledge of Jesus our LORD”.

We can therefore say with full confidence that the life of Jesus of Nazareth has crowned the work of God in creation and lifted it to the peak of sublimity and perfection. In Him this work reached full perfection; in Him life and spirit attained the purpose of God; in Him all who accept Him in love are established and filled to the fullness of God. In other words, the soul that believes in Him has reached the supreme goal of its existence, namely, union with God Himself and the uplifting of creation to God its Creator.

16. This is the verdict and conclusion of history. Yet with regard to Jesus Christ the meaning of ‘perfect man’ is not merely of the Divine essence of the universe, the reflection of the Divine essence and the link between God and His creation. Rather, He is the perfect man because He is at the same time perfect God, “for in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). He is not only the mirroring of the Divine substance shining brightly through a human life, but “is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven” (Hebrews 1:3). “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made” (John 1:1-3). He is therefore worthy to receive all power, dominion, wisdom, might, honour, glory and praise. Amen!

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