The Son of God, Post Ascension

By: Bishop Jerry L Hayes

View the video at this link:

https://www.youtube.com/watch?v=5dW8ZSmYS6I&t=4s

The Incarnation of the Creator God is a biblical, as well as an historical, fact. Christ was born of the virgin Mary in the town of Bethlehem during the reign of Caesar Augustus when Cyrenius was governor of Syria.

The term incarnation is a theological term meaning to be enfleshed. The biblical doctrine is articulated clearly in the Gospel of John 1:1,14. “In the beginning was the Word, and the Word was with God, and the Word was God. … And the Word  made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” 

One can only stand in wonderment at the love that would bring the God of the universe into our world as a mere man. We had fallen out of fellowship with our Creator through the disobedience of Adam, the federal head of mankind. Because of our sin we, as a race, could not climb up to God, so He came down to us in the person of Jesus Christ of Nazareth. John, again, has his finger on the pulse of the matter when he wrote: “No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him” John 1:18. The invisible God, Who is Spirit, became visible in Mary’s Baby. In Jesus the Creator was wedded with His creation (man). 

How did this occur?

Mary did not receive an implantation into her womb; the Scripture is clear that she experienced a true conception (Matt 1:28). That is, she conceived the Son of God, who was by the very necessity of the event both God and man. Paul, the apostle, writes it this way: “Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;  And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:” Romans 1:3-4. 

From Romans 1:3-4 we are told two fundamental truths: Jesus was born “according the flesh” and “according the the spirit”. According to the “flesh” He was the son of David; according to the “Spirit” He was the Son of God. These two aspects of Christ, the theologians call the Dual Nature or the Hypostatic Union. In the Incarnation the Deity assumed a human being with a rational soul. This “son of David” became God’s humanity in that it was assumed by God. To assert that Jesus was God is true, but not the whole truth. To assert that Jesus was human is true, but not the whole truth. That Jesus was both God and human in one person is the whole truth. We say, then, that in the one person of Jesus we have both the Assumer and the assumed. The name “Christ” is, indeed, an appropriate name, in that it means “The Anointed One”. Here, then, is the son of David (namely, the human) anointed with and by the Holy Spirit in an incarnation(al) way. Thus, Jesus is the Anointer and the anointed. This “whole truth” concerning Jesus is not just rhetorical; it was demonstrated throughout His earthly ministry by such statements as “Destroy this temple, and in three days I will raise it up” (John 2:19). He clearly spoke of the human temple of His body. He said “‘I’ will raise it up”. The “I” is a Self apart from His human spirit. It is acknowledged that a mere human could never facilitate self-resurrection. This particular Jesus passage demonstrates, in living color, the reality of the Hypostatic Union.

The reality of the Hypostatic Union during the earthly life of Jesus is surely beyond debate. The question is asked, however, Does the Hypostatic Union remain a reality after Jesus’ ascension into Heaven?

This Same Jesus

The shocked, and perhaps bewildered, disciples stood peering into the sky as Christ ascended; the angels comforted them with these words: “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11). 

We should begin at the ascension to find our answer to the question: Does the Hypostatic Union remain a reality after Jesus’ ascension into Heaven?

The angels proclaimed that the “same Jesus” that the disciples saw go away would come again. So, the question is asked, Was the Jesus that the disciples saw ascend one composite person consisting of two hypostases (here, I use the word hypostasis in the sense of essence or nature): God and human? The Assumer and the assumed? The Anointer and the anointed? The answers can only be, Yes, because of Jesus’ words from John 2:19, “Destroy this temple, and in three days I will raise it up”. Thus, the ontological Jesus that died was the ontological Jesus that resurrected. The humanity that was destroyed on the cross was the humanity that the “I” (of John 2:19) resurrected. So, then, the Jesus that ascended was the Resurrector and the resurrected, as well as the Assumer and the assumed and the Anointer and the anointed. 

The humanity of Jesus was real after the resurrection. It was true that He was raised in a spiritual body—it could travel at the speed of thought, it could pass through a solid wall—yet, He ate real food, and could be touched by another person. Evidence that He maintained His humanity after the resurrection are His words to Mary: “…go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” (John 20:17). This could have only been spoken by the human Christ, the son of David. 

It is this Jesus that ascended and “this same” Jesus that is returning.

In The Meantime

Only here do we get to the thesis of this writing: Since the Hypostatic Union was a reality of Christ at the ascension, and will be the reality of the Christ at the Second Coming, it must be even so presently.

The New Testament writers sometimes reference Christ simply as the Son of God as He is in Himself, that is to say, making no differentiation between His two natures as God and man. However, at other times the terms Son of God and Son of Man are cognomens that are meant to distinguish the deity of Christ (Son of God) from His humanity (Son of Man). For the remainder of this writing I will so use said terms. (Also, I will follow the custom of capitalizing the word Man since it is a reference to Christ.)

To deny the existence of the Son of Man in Heaven (i.e. human nature) during the Church Age is a very poor theology that is not worthy of the name Christian. Such a denial flies in the face of clear and profound biblical passages to the contrary. Such a doctrine would surprise the Apostle Paul who taught that “…there is one God, and one mediator between God and men, the man Christ Jesus;” (1 Tim 2:5). (Bolding mine.) He did not say there was, or there will be, he said “there IS”. As long as the human family is in need of a mediator the Son of Man will be required to intercede on our behalf. Think on this: Believers are promised perfect bodies in the resurrection (1 Cor. 15:42). However, Christ (the first-fruit of the resurrection) arose with His scars intact. Those selfsame wounds plead the sinner’s case before the Ancient of Days. The writer to the Hebrews writes of Speaking Blood that speaks better things than did Able’s blood. He said it this way. “… ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Heb. 12:22-24) (Bolding mine.) The blood of Able cried for revenge, the blood of Christ cries for mercy. God forbid the Son of Man be silent before the Judge of the universe concerning the frailty of the human condition.

To deny the existence of the Son of Man in Heaven is to deny the work of our great High Priest. Again, it is the writer to the Hebrews that sets before us, in words that are undeniable, the reality of the high priesthood of Christ which is only possible as He is the Son of Man. Here is what we read from his pen: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” (Heb 4:14). (Bolding mine.) The high priest is the one who goes before God on behalf of the people. He is not God, but goes before God to mediate in behalf of others. That it is the Son of Man that is, in verse 14, called the Son of God is seen from verse 15 were this High Priest is said to be tempted in all points as are the people He represents before God. Now. We know that God is not tempted (Jas. 1:13); therefore, this High Priest is the Son of Man (the humanity of Christ). 

Notice that this Son of Man has passed into the heavens (Heb. 4:14, Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.);  This has post-ascension in view. If that is not enough, our writer states: “This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.” (Heb 6:19-20, NKJV) This has post-ascension in view. And again: “Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens,” (Heb 8:1, NKJV). This has post-ascension in view. And again: “For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us;” (Heb 9:24, NKJV) This has post-ascension in view.

It should be obvious by now that the office of High Priest is held by the human Christ, but if more evidence is required we need look no further than Hebrews chapter 5. The High Priest who has “passed into the heavens” “to appear in the presence of God for us” is described in language that can only be attributed to the human Christ. See, for example  verses 1-10.

1. For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

8 Though he were a Son, yet learned he obedience by the things which he suffered;

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

10 Called of God an high priest after the order of Melchisedec.

“So also Christ” v 5

When the writer says “So also Christ…” he has reference to all that has come before. 

• I.e.: (v1) “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:”. “So also Christ.” This is further expounded in 8:3, “For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man” (Jesus) “have somewhat also to offer.” Thus Jesus, as the High Priest, was taken from among men just as was the high priest of the Old Covenant.
• I.e.: (v2) “Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.”  “So also Christ.” Our writer has already addressed this point at 4:15,  where he wrote in true Pauline fashion: “For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Thus, Jesus, as the High Priest Who has passed into the heavens (see 4:14), can sympathize with our infirmities for He experienced the same in his humanity, yet, without any personal sin. 
• I.e.: (3) “And by reason hereof he ought, as for the people, so also for himself, to offer for sins.” “So also Christ.” Again, our writer to the Hebrews reiterates this point in 7:27, “Who” (Jesus) “needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.” While it is clear (and I must make this very clear) that Jesus never sinned, He was without any personal sin of any kind (2 Cor. 5:21; Heb 4:15; 1 Pt 2:22), and yet “He” (God) “hath made him to be sin for us…” (2 Cor. 5:21).  He who never sinned, became sin itself. The Greek phrase “αμαρτιαν εποιησεν” is “made sin”. “God ‘treated as sin’ the one ‘who knew no sin.’” (Robertson)  On Him was placed the iniquity of all men (Is 53:5; John 1:29; 1 Pt 2:24). The sin of the entire world became his sin, then He died for that sin, thereby paying the sin debt for all mankind. So, then, there is a particular since in which our High Priest died for “His own sin” in as much as he took on the sin of the world. All sins were imputed unto Him, thereby, becoming His own. He owned them. If we can grasp this we may move closer to feeling the pain of His words, “My God, my God, why did you forsake me?” (Mt 27:46). Our High Priest did that but once, wherein the high priest of the Old Convent, of necessity (because of his sinfulness), repeated it often.
• I.e.: (4) “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.” “So also Christ.” Here we see v 5 & =6: “So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.”

Begotten From The Grave

The writer to the Hebrews couples the priesthood of Melchisedec with the

Messianic statement from Psalms 2:7, “Thou art my Son; this day have I begotten thee.” It is certain that Paul applied this prophecy to the resurrection of Jesus from the dead (Acts 13:32-34, And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.). Some (such as Charles C Ryrie) apply v33 to the incarnation, but when read in its context with vv32 and 34 that position can hardly be maintained. Such a claim could be made from v33 alone, but when verses 32 and 34ff are consulted, the meaning should be clear: It is a reference to the resurrection of Jesus from the dead. By coupling this Messianic text referencing the resurrection of the Messiah with the commissioning of the High Priest in the order of Melchisedec the High Priesthood of the Son is established as post resurrection and ascension.

The Garden Crucible (v7)

In verse 7 our writer introduces the crucible through which the Son of Man passed that lead to His human perfection (v9). Verse 7 state: “… he … offered up prayers and supplications with strong crying and tears unto him” (the Father) “that was able to save him from death, and was heard in that he feared” (was reverently submissive). Surely it is clear that the Son of Man is in view here; this could be said of neither the God the Son of the Trinitarians, nor the Son of God Mode of the Autotheos of the Modalists. 

It is the Garden Paryer of Christ that is being referenced by this text of Hebrews. Jesus prayed (with strong crying and tears), “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done” (Luke 22:42). His sweat, we are told by Luke, was as great drops of blood falling to the ground. Medical science tells us that one may reach such anguish of mind that the blood corpuscles close to the surface of the skin dilate and burst dyeing the sweat red. Such was the anguish of the human Christ. This was human agony at its greatest.

A Learning And Suffering Christ

That Jesus “learned” and “suffered” is testament to His humanity. God is omniscient and impassibile. A learning Omniscient is an oxymoron. The Son of Man learned obedience; the text so states: “yet learned he obedience by the things which he suffered;” (v8). Two things: it is impossible for the Omniscient to learn and for the Impassibile to suffer. (We know from Scripture that God does not change [Mal 3:6; Jas 1:17]; he is immutable. Impassibility, then, is the natural corollary to God’s unchanging nature.) Thus, a learning suffering High priest is a human High Priest.

A Perfected Christ

Verse 9 states: “And being made perfect, he became the author of eternal salvation unto all them that obey him;” In that the Son of Man was “made” perfect implies that He was not perfect at some point. Now, this cannot be said of God, only of man. Thus, through a process of becoming has Christ became “the author of eternal salvation.”

The Call

Just as no man takes it upon himself to be the high priest, but only the one who is properly called to be so (v4). Likewise Jesus did not aspire for Himself so to be, but was called (v10) after He learned obedience through suffering (8) and was made perfect (v9).

Effects of the Glorification

The Lord Jesus, right before His crucifixion, prayed to the Father, “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:” (John 17:1). In answer to His prayer that the Father would glorify Him, the Father resurrected the Lord Jesus from the dead. Therefore, the significance of Christ’s glorification is related to His death and resurrection. In fact, we may say that Christ’s resurrection IS His glorification (Acts 3:13a; John 13:31-32; Luke 24:26).

On the day of the Lord’s resurrection, two of the Lord’s disciples were walking from Jerusalem toward Emmaus, disappointed, discouraged, and confused by the events surrounding His death. As they walked, the resurrected Lord, Himself, joined them and questioned them about the things they were saying. After the disciples explained to Him the reason for their sorrow and perplexity, He said to them, “O foolish and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and enter into His glory?” (Luke 24:25-26). For Christ to enter into His glory was for Him to enter into His resurrection.

At the time of the glorification some things concerning the humanity of Christ were altered. For example he could pass through solid walls, he could travel at the speed of thought. These are things we see from the Gospels before the ascension. After the ascension the Son of Man is presented as on the right hand of God. Paul describes this as “dwelling in light unapproachable” (1 Tim 6:16). 

One major and glorious difference in the Son of Man post-ascension (post glorification) is His omnipresence. God outside of the Incarnation was/is omnipresent, but the person of Christ that consisted of God and man was confined to one location at a time during His earthly life. The is not the case any longer. The omnipresence of Christ includes His humanity as well as His deity. The proof of this is the real presence of the body and blood of the Son of Man in the holy Eucharist all around the world at every present moment. Lest one doubt this reality, read carefully the Apostle Paul’s words: “Is the cup of blessing which we bless not a sharing in the blood of Christ? Is the bread which we break not a sharing in the body of Christ?”(1 Cor. 10:16, NASB) Moreover, there is the Spirit of the Son that enters the hearts of believers “crying, Abba, Father” (Gal. 4:6). Therefore, both the body (1 Cor. 10:16) and the Spirit (Gal.4:6) of the Son of Man are made omnipresent through the glorification of the human Christ.

Amen

Be sure to continue reading the Dual Nature in chapters 1, 2, 3, 4 and 5 at the links provided here: 

Chapter One: Introduction to the Fact
http://bishopjerrylhayes.blogspot.com/2012/09/the-dual-nature-of-jesus-of-nazareth.html

Chapter Two: Jesus is Yahweh Godhttp://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-two.html

Chapter Three: Jesus is Human
http://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-three.html

Chapter Four: Distinctions Between the Two Natures
http://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-four.html

Chapter Five: The Test of Deity
http://bishopjerrylhayes.blogspot.com/2019/06/the-dual-nature-of-christ-chapter-five.html