“I and the Father are one” (John 10:30).

The historical nature of the life and ministry of Jesus is supremely important. In contrast, failure to account for the reality of Jesus’ human incarnation and bodily experiences was one of the errors of the heretical movements of the early church, with the other equally popular attack being the denial of Jesus’ deity as God. Therefore, the biblical authors considered it crucial to concentrate on the life of Jesus, since our salvation was accomplished by Jesus in real space and time, and John, in particular, takes great pains to stress His deity in both his gospel and epistles. More than a set of rules for godly living, the story of Christianity is a chronicle of what God has done for humanity historically through His Son.[1]

Brandon Crowe does an excellent job of breaking down the problem of sin and the mistaken view that somehow the notion of God’s is indicative of some angry despot in the sky. “The problem of sin is not a problem with God, but a problem with us,” in Crowe’s observation, “The holiness of God is not sacrificed because we have broken his law, nor is the holiness of God contradictory to God’s love. The punishment meted out against us is a problem that humanity brought on itself.”[2] Paul, likewise, takes up of the matter of God’s just verdict against humanity when he writes: “For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Rom 1:21-23, ESV).[3] A common response to atrocities, when they occur, is to ask how a loving God could allow such a thing to happen; however, the better question to ask is how a holy God could love such a rebellious and despicable creation, so much so, even, as to give His Son for its redemption. Referring to Christ, John writes: “He is the propitiation[4] for our sins, and not for ours only but also for the sins of the whole world” (1 John 2:2). 

In order to truly appreciate the richness of God’s mercy, it is necessary to recognize the depravity of our own rebellion. I have written previously,

If God finds fault with nothing, and accepts everything, then Jesus is irrelevant, because there is no need for a savior where there is no trespass. On the other hand, if God condemns as the result of any single trespass, then, again, Christ is irrelevant, because there is no need for a savior where grace does not abound. Finally, a god that finds fault with nothing, except for acts reserved as especially grievous by a society, is nothing more than an idol created out of collective norms. The human incarnation of God, Christ Jesus, demonstrates the true manifestation of the character and love of God.

God’s holiness and love are not in opposition or mutually exclusive characteristics; instead, these two qualities are in perfect harmony.[5] It is our blindness that eclipses this reality; all the more evidence of God’s holiness and (agape)[6] love as witnessed in the life, death, and resurrection of Jesus Christ. “I and the Father are one” (John 10:30).[7] 

[1] Brandon D. Crowe, The Message of the General Epistles in the History of Redemption (Phillipsburg, NJ: P&R, 2015), 124.

[2] Crowe, The Message of the General Epistles, 130.

[3] Unless otherwise noted, all biblical passages referenced are in the English Standard Version.

[4] The use of the word “propitiation” indicates that the death of Christ satisfies the punishment for sin that holiness demands.

[5] Crowe, The Message of the General Epistles, 130.

[6] Agape love is the highest form of love; a selfless, sacrificial, covenantal love that reflects God’s nature.

[7] In Jesus’ “I am” discourses in John’s gospel, He attributes to Himself God’s covenantal name from Exodus 3:14.

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