Written by O. Palmer Robertson |
Monday, July 25, 2022
Even beyond these testimonies of the miraculous works of Jesus, the most thoroughly supernaturalistic affirmations regarding the gospel, the good news of Jesus Christ, are the statements that attest his preincarnate state. Jesus Christ had an existence as God himself in all divine glory before he took on the nature of humanity. But how could this affirmation be regarded as reality in a naturalistic worldview? From a naturalistic perspective, only as myth and no more could the man Jesus have existed before the world in which we live from day to day. Yet the united testimony of Scripture repeatedly affirms his eternal pre-existence before his appearance in mortal flesh and blood.

Central to the whole of the gospel, the “good news” of Christianity, is the person of Jesus. Apart from Jesus, there would be no Christian religion. At the same time, a person’s view of Jesus will inevitably define the character of the “Christianity” that he propounds.
Essentially two basic views of Jesus may be proposed, although these two opposing views will come to expression in multiple ways. Jesus in his person and work may be viewed either from a naturalistic or from a supernaturalistic perspective. Either (1) God the Creator, Sustainer, and Redeemer of this cosmos has intervened in a miraculous manner through the person of Jesus or (2) Jesus, his teachings, and his actions are analyzed from the perspective of the boundaries imposed by the naturalistic realities commonly used to distinguish the “credible” (the believable) from the “incredible” (the unbelievable). Unless, of course, a person is quite happy to base his religious faith on mythology.
Without question the four Gospels—the Synoptics and particularly John—represent Jesus as a supernatural person manifesting supernatural powers. This man walks on water, stills the storm with a word, multiplies five loaves and two fishes to feed five thousand. He even raises the dead. He regularly functions well beyond the limitations of normal, natural reality.
Even beyond these testimonies of the miraculous works of Jesus, the most thoroughly supernaturalistic affirmations regarding the gospel, the good news of Jesus Christ, are the statements that attest his preincarnate state. Jesus Christ had an existence as God himself in all divine glory before he took on the nature of humanity. But how could this affirmation be regarded as reality in a naturalistic worldview? From a naturalistic perspective, only as myth and no more could the man Jesus have existed before the world in which we live from day to day.
Yet the united testimony of Scripture repeatedly affirms his eternal pre-existence before his appearance in mortal flesh and blood. Reading no further than the opening verses of John’s Gospel makes that fact apparent:
In the beginning [!] was the logos, and the logos was face to face with God, and the logos was God. . . . And the logos became flesh. (John 1:1, 14)
What is this logos? The logos is the divine personhood that gives purpose to and makes sense out of the whole of reality in this world. Jesus is this same eternal logos embodied in human flesh and spirit, situated in time and space. He resides eternally in inseparable unity with the essence of God the Father, he came from the Father, and he returned to the Father. This concept of the eternal logos who is the Son of God testifies to the true nature of Jesus and the Christian gospel as supernatural to the ultimate.
But how did Jesus view himself? What may be discerned in the Gospel records that define the self-consciousness of Jesus? The progress of revelation from the earliest stages of new covenant realization to the promise of the consummation encourages an exploration of Jesus’ testimony concerning himself. Before considering the distinctive witness of the writers of the four Gospels, it is necessary to explore Jesus’ self-testimony to his own personhood. Indeed, except for the witness of the Old Testament Scriptures (a witness that must be given its full weight), the testimony provided by the four Gospels is the only “Jesus” that can be known. Yet a careful analysis of the Gospels may enable us to uncover Jesus’ self-testimony concerning himself. His person, his teaching, his miracles, his death, resurrection, and ascension as perceived by himself must be explored if Jesus is to be rightly understood for who he actually is. Later the effort will be made to examine the distinctive witness of the various Gospel writers. But first, the self-testimony of Jesus concerning his person and work must be examined.
Jesus’ Self-Testimony regarding the Witness of the Old Covenant Scriptures concerning Himself
One aspect of the self-testimony of Jesus should not be overlooked. It is Jesus’ own assertions regarding the witness of the old covenant Scriptures concerning himself. This witness concerning his person as found in the old covenant Scriptures would have preceded his own appearance among humanity. He confronts his adversaries by saying:
You search the Scriptures because you think that in them you have eternal life. Yet these same Scriptures are the very ones that testify about me. (John 5:39–40)
In this same discourse Jesus declares, “If you were believing Moses, you would be believing me [ἐμοί], for it was concerning me [ἐμοῦ] that [Moses] wrote” (John 5:46). By these words Jesus claims a unique role in relation to the Scriptures of the old covenant. What other person could so boldly and convincingly claim that these old covenant writings speak so specifically and holistically about himself? Indeed, in generalities a claim may be made. Occasional prophecies about John the Baptist and Judas become evident. But in terms of prophetic words in the old covenant Scriptures that anticipate all the major elements of a person’s life and work, only Jesus can make this claim with any degree of credibility.
Is this witness of Scripture about Jesus, given five hundred, seven hundred, a thousand, fifteen hundred years before his appearance in history, to be regarded as a naturalistic phenomenon? Or is not this written testimony, by its very nature of anticipating persons and events centuries before their occurrence, to be viewed as supernaturalistic in its essence? Does not this phenomenon provide clear testimony to its divine origin by unfolding the eternal plan of God for the redemption of fallen humanity hundreds of years before the actual occurrence of these events?
Jesus goes one step further in defining his relationship to the old covenant Scriptures. People who do not genuinely believe the writings of Moses will not be able to believe Jesus’ words. As he says, “If you are not believing in the writings [of Moses], how will you be able to believe in my words [τοῖς ἐμοῖς ῥήμασιν]?” (John 5:47). In other words, anyone not truly believing in the old covenant Scriptures will not be able to believe in Jesus. Contrariwise, anyone truly believing in the old covenant Scriptures will inevitably believe in Jesus once the person hears of him.
These claims of Jesus regarding his relation to the old covenant Scriptures are indeed noteworthy. No other person could make these comprehensive claims with any semblance of authenticity. As this current study of progression within the New Testament proceeds, numerous particulars of the direct relation of Jesus to the Scriptures of the old covenant will be explored. But these generalized testimonies about Jesus’ own self-consciousness regarding his relation to the old covenant Scriptures may serve as an appropriate introduction to the subject. By this testimony, Jesus may clearly be regarded as unique.
If you have not done so in the past, do so now. Search the Scriptures of the Old Testament. If you truly desire to know God and understand his plan for delivering this world from its self-destructive inclinations, see for yourself what these writings say about Jesus. In them you may find fullness of life in relation to God the Creator and Redeemer.
Excerpt taken from Chapter 3: The Self-Testimony Of Jesus, Christ of the Consummation: A New Testament Biblical Theology, Volume 1: The Testimony of the Four Gospels by O. Palmer Robertson. Used with permission.
Related Posts:

Eric Tuininga, 44, of Milledgeville, Georgia, pleaded guilty to engaging in illicit sexual conduct in foreign places before Chief U.S. District Judge Marc T. Treadwell. Upon entry of his guilty plea, Tuininga was taken into custody pending his sentencing. Tuininga faces a maximum 30 years in prison to be followed by a term of supervised release up to life and a maximum $250,000 fine.

MACON, Ga. – A former pastor from Georgia who was conducting missionary work in Uganda when he sexually assaulted a girl under the care of his church has pleaded guilty to his crime in federal court today [2/2/22].
Eric Tuininga, 44, of Milledgeville, Georgia, pleaded guilty to engaging in illicit sexual conduct in foreign places before Chief U.S. District Judge Marc T. Treadwell. Upon entry of his guilty plea, Tuininga was taken into custody pending his sentencing. Tuininga faces a maximum 30 years in prison to be followed by a term of supervised release up to life and a maximum $250,000 fine. In addition, Tuininga will have to register as a sex offender upon his release from federal prison. There is no parole in the federal system. Sentencing has been scheduled for May 3, 2022.
“Eric Tuininga used his trusted position as a pastor to sexually assault a young Ugandan girl in his care. This was a challenging case, but law enforcement worked diligently to ensure that Tuininga did not escape justice for his crime overseas,” said U.S. Attorney Peter D. Leary. “The U.S. Attorney’s Office, along with our national and international law enforcement partners, will do everything in our power to catch child predators and hold them accountable for their crimes.”
“Tuininga was supposed to be someone that could be trusted, but instead he abused that trust and victimized a child,” said Special Agent in Charge Katrina W. Berger, who oversees Homeland Security Investigations (HSI) operations in Georgia and Alabama. “HSI and its law enforcement partners will continue to utilize every resource available to identify, arrest and prosecute those who prey upon children.”
According to court documents, a U.S. citizen affiliated with the U.S.-based Orthodox Presbyterian Church (OPC) operating in Mbale, Uganda, contacted U.S. Embassy Kampala American Citizen Services (ACS) in June 2019, to report that Tuininga, who was working as one of the group’s ministers, was having sex with Ugandan female minors as young as 14-years-old who were under the care of the organization. U.S. Department of State, Bureau of Diplomatic Security (DSS) agents in Kampala, Uganda, opened an investigation into the allegations. Finding Tuininga had already returned to his home in the Middle District of Georgia, the Department of Homeland Security, Homeland Security Investigations (HSI), Child Exploitation Unit, Atlanta, continued the investigation.
Federal agents identified a Ugandan minor who was 14-years-old in March 2019 when Tuininga had sex with her as he was working as a pastor with the Orthodox Presbyterian Church (OPC). Tuininga now admits that he came to know the victim in his capacity as a religious leader and that the victim would often visit the OPC church, including a religious compound, overseen by Tuininga. Tuininga also now admits that he engaged in illicit sexual conduct with the child.
This case was brought as part of Project Safe Childhood, a nationwide initiative to combat the growing epidemic of child sexual exploitation and abuse, launched in May 2006 by the Department of Justice. Led by the U.S. Attorneys’ Offices and the DOJ’s Child Exploitation and Obscenity Section, Project Safe Childhood marshals federal, state and local resources to locate, apprehend and prosecute individuals who exploit children, as well as identify and rescue victims. For more information about Project Safe Childhood, please visit www.projectsafechildhood.gov.
The case was investigated by the U.S. Department of Homeland Security, HSI-Child Exploitation Unit with special assistance from U.S. Department of State, DSS agents in Kampala, Uganda.
Assistant U.S. Attorneys Alex Kalim and Katelyn Semales are prosecuting the case.
Source

“I don’t understand at all why pro-life Americans say they won’t vote for Donald Trump,” said the Hungarian pro-life activist sitting across from me. Well, let me explain—and say why European pro-life voices, however few, are urgently needed to steady the political thinking of their American counterparts.
Pro-life American Christians have been in crisis during this election season as Trump has steadily abandoned pro-life policies, and attempted to establish his pro-choice bona fides. The loudest cry of alarm went up when Trump last week said he would vote for a Florida ballot initiative that would effectively restore the permissive Roe v. Wade standard in state law. Trump’s campaign walked that back, which temporarily doused the fire, but make no mistake: pro-life conservatives are running scared.
They—we, because I am one of them—should be. It was always a fiction that Trump was pro-life. Only the truest of the MAGA faithful believed it. Nevertheless, Trump provided the Supreme Court justices who finally achieved the great goal of the pro-life movement for nearly fifty years: slaying the Roe dragon.
European readers should be aware that the effect of this was not to ban abortion, but simply to declare that there is no constitutional right to the procedure, thus, in the American system, leaving the decision to state legislatures. The Dobbs decision of 2022, which overturned 1973’s Roe ruling, returned the abortion issue to democratic political deliberation.
So far, Dobbs has been a Pyrrhic victory for the pro-life side, which has lost all seven of the state referenda on abortion since Dobbs—even in red states. Trump has been backpedaling on abortion because polls show that the pro-choice line is popular with American voters. Many pro-lifers, for decades the most reliable GOP voters, are shell-shocked by the Trumpified party’s swift collapse on abortion.
They shouldn’t be. America is a pro-choice country. According to a Gallup poll, only 12% believe abortion should be illegal in all circumstances. Almost three times as many—35%—believe it should be legal in any circumstance. Fifty percent say abortion should be legal under some circumstances (3% had no opinion). So: 85% believe in some form of legalized abortion.
Plus, 60% polled say that overturning Roe was a bad thing. That figure is not new. As Gallup says that number has been stable for the more than three decades that it has been polling on the question. It was easy for Americans who don’t feel strongly about abortion rights to downplay the issue in their voting when Roe was the law of the land. Now that abortion has been put back into political play, being pro-life has become an election liability.
What’s more, when it comes to in vitro fertilization (IVF), Americans overwhelmingly endorse it. An overwhelming 82% endorse the practice, while only 10% oppose it. IVF involves the lab creation of surplus embryos, which are usually frozen and stored. If one believes that life begins at conception, there’s no way around it: these embryonic human lives will one day die when they are thawed. There is no way to be consistently pro-life and pro-IVF—but a lot of American pro-lifers are. In fact, if the argument for or against abortion rights stands or falls on the moral status of the embryo at conception, you could argue that the only consistent thinkers about abortion are idealists at both extremes.
The messy truth is that most Americans are squeamish about abortion, but most see it as a socially necessary evil. In a democracy, you should not be surprised when politicians shift their positions to go where the votes are.
In Trump’s case, there is a major difference between his moderate pro-choice position and Kamala Harris’s view. Trump wants to leave it to the states to decide. Conservative states can tailor their laws to the views of the majority there, and liberal states can do likewise. Harris, though, believes in imposing unrestricted abortion on every state, through federal law.
And this is what my Hungarian pro-life activist friend was getting at. She was visibly shocked that this is even an issue for American abortion opponents. Why would you see no meaningful distinction between someone who won’t give you everything you want on the life issue, versus someone who would take away everything you have, and shove her pro-abortion beliefs down your throat?
Besides, said the Hungarian, the Democratic Party is so opposed to what conservative Christians believe on other key issues—LGBT rights, religious liberty, and others—that the idea of U.S. Christians abandoning Trump to punish him is simply bizarre.
I told my companion that I agreed with her, and that her view is the result of living as a pro-life Christian in a culture and on a continent that has been de-Christianizing for several generations. America is not yet in that post-Christian spiritual desert, but its people are moving there quickly. I suspect that pro-lifers, most of whom are Christians, have been shocked by Trump’s walking away from pro-life orthodoxy because they haven’t confronted how post-Christian America has become in our lifetimes.
Put another way, they are shaken up by this because they—because we—are part of what it likely to be The Final Christian Generation.
This is a reference to The Final Pagan Generation, a 2015 book by historian Edward J. Watts. The title refers to Roman pagan elites born at the beginning of the fourth century, when the Empire changed gradually from pagan to Christian.
What made them the “final” generation is not that pagans ceased to exist in Roman society after they died out. Rather, as Watts tells it, they were the last generation in Rome’s history to have lived in a time when paganism was the default religious mode of their civilization.
Read More
Related Posts: