The Self-Donation of God. Jack D. Kilcrease

The Self-Donation of God - Jack D. Kilcrease


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See for example Finkelstein and Silberman, Bible Unearthed.

      Wherever the sacred writings of the Old Testament discuss the Messiah, they almost always explain the duality of the two natures and the unity of the person in the same place, lest people deny the duality of natures because of the unity of the person or claim that there are plural persons in Christ because of the duality of His natures. In the protevangelium (Gen 3:15), the promised Messiah is called “the seed of the woman,” because, as true man, He was going to be born of the Virgin. To Him is attributed the bruising of the serpent’s head, because, as true God, He was going to destroy with His divine power the kingdom of Satan and restore the good things that had been lost in the fall. (On Christ, 35)

      First, note that inasmuch as mankind fell into sin, the one to be punished and to pay the penalty had to be a man, but one without sin. Secondly, in order for the payment to be equal and even better, the one who pays is not simply a man or an angel, but is a divine person. Thirdly, no angel and no man could have borne the great burden of divine wrath against our sin. For that reason, the Son of God, who is omnipotent, out of immeasurable love and mercy toward men, laid upon himself this great wrath. Fourthly, no angel and no man is able to walk in the mysterious counsel of the divine Majesty. The Mediator prays for all men and especially for every petitioner, and the divine Majesty hears their desires, and then acts accordingly. All this pertains to an omnipotent person. In the Letter to the Hebrews, when only the High Priest enters into the Sanctum sanctorum (Holy of Holies), when only the High Priest, and no one else, is allowed to go into the secret altar in the temple, it means that only the Redeemer is to be in the secret counsel of divine Majesty, and wholly see and know the heart of the Father. Fifthly, no angel and no man might have conquered death and taken life again, for this belongs only to an omnipotent person. Sixthly, the Redeemer is to be a power [kräftig] within us; he bears and sustains our weak nature, beholds the hearts of all men, hears all sighs, prays for all, is and lives in the faithful, and creates in them new obedience, righteousness, and eternal life. All this pertains only to an omnipotent person; Immanuel, i.e. God with us and in us. (Melanchthon on Christian Doctrine, 33)


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