How Powerful is the Devil?

Dan Vander Lugt
Bible, Christianitydevil, evil, power, Satan

Even though the Scriptures tell us little about Satan’s origin, they do inform us that he is a fallen angel of considerable power. The New Testament describes him as a “great enemy” who “prowls around like a roaring lion, looking for someone to devour.”[1] Jesus Himself said that Satan is such a force to be reckoned with that He is the only one strong enough to conquer him.[2]

Jesus would go on to refer to Satan as the “ruler of this world.”[3] Paul called him the “god of this age.”[4] He also portrayed him as the head of a great, highly organized “army” of evil spirit beings.[5] He is a cunning liar, capable of seducing Adam and Eve by disguising himself as an “angel of light.”[6] The book of Revelation says that his powers of deception are so potent that he is able to lead the whole world astray.[7]

While Satan is portrayed in the Bible as powerful, dangerous, and an adversary to be taken seriously, he shouldn’t be considered in any way equal to God. He is a creature with creaturely limitations. His power is nothing in comparison with that of the Creator of heaven and earth. And according to James 4:7, because of the power God gives to His children, if we submit to Him and resist the devil, Satan will flee from us. Although subtle and cunning, the devil is an already defeated foe who will continue to resist God furiously until the time that he will be sealed in hell forever.

[1] 1 Peter 5:8

[2] Mark 3:27

[3] John 12:31

[4] 2 Corinthians 4:4

[5] Ephesians 6:12

[6] 2 Corinthians 11:14

[7] Revelation 12:9

How Should a Christian Respond to Hatred and Hostility?

Dan Vander Lugt
Christian life, Relationshipshatred, hostility, relationships, tests, trials

Seeking to follow Christ will often lead to being wrongfully criticized and hated. Jesus said to His followers, “I have chosen you out of the world. That is why the world hates you” (John 15:19). And the Bible says that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). So how are we to respond to hatred, hostility, and persecution when it’s directed at us?

Enduring wrongful hatred is something that God both requires and rewards. In Matthew 5:44 Jesus said, “Love your enemies and pray for those who persecute you.” And in Luke 6:22-23 He said, “Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Rejoice in that day and leap for joy, because great is your reward in heaven.”

Christians should avoid unnecessary conflict (Matthew 5:9; Romans 12:18; 14:19), but there will be times when conflict can’t be avoided (Matthew 10:34; 1 Peter 2:19-21; 3:13-17; 4:12-16). Jesus said that His followers would be hated and persecuted (Luke 21:17; John 15:18-21). Merely seeking truth and living by the light exposes darkness in the lives of others and incites hatred (John 15:22). An obedient life forces people in rebellion to face their sinfulness and need of redemption (Isaiah 30:9; John 9:39; Romans 2:8).

The Bible clearly articulates the proper Christian response to hostility. For example, when we are cursed, we are to return a blessing in return (Luke 6:28; Romans 12:14). When we are forced to do something we don’t want to do, we are to go the extra mile (Matthew 5:41). If we “suffer for doing good” we are to “endure it” (1 Peter 2:20). These responses are hard to do, but they demonstrate that something supernatural is motivating us, something that transcends mere human nature (Matthew 5:46-47).¹

When we return good for evil, we follow the example of Christ (1 Peter 2:20-23). Our enemies will be taken off guard, even stunned. They expect (and probably desire) an angry response. Our anger would be natural, and would confirm their sense of control. But a gentle response would be unnatural, even incomprehensible.

Jesus offers no guarantee that a humble response will soften our enemy’s heart. Although our enemy might be puzzled, a truly evil person may be angered further. He might renew his attacks with even more tenacity. But there is also a chance that our foe may be disarmed, intrigued, and drawn to faith.

It’s no wonder that the apostle Paul exhorted Christians to:

Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head” (Romans 12:16-20).

One reason is that we seldom know for sure why we are being hated. It flatters us to believe that it is entirely a matter of being “persecuted for righteousness sake” (Matthew 5:10). But realistically, the good that we do is often mixed with selfishness, jealousy, pride, and self-protection. If we are honest, we realize that there are times when our enemies are rightly putting their finger on something ugly in us, and are angered by our sin.
Still another reason we should be willing to be good to our enemies is that we ourselves have benefited from God’s grace and are indebted to God’s love (Matthew 18:23-35). God offered us mercy, even when we unfairly hated Him. We who have experienced the miracle of God’s unconditional love should be the first to strive for peace, resisting the impulse to condemn (Matthew 5:22; Romans 12:10). Back To Article

How Should Christians View Mary, Jesus’ Mother?

Dan Vander Lugt
Christianity, World Religionsapparitions, Mary, mother of Jesus, overshadowing, virgin

The Bible doesn’t offer us much information about Mary, but her role in God’s redemptive plan was unique.

Luke 1:26-56 records Mary’s encounter with the angel Gabriel and her visit with her relative Elizabeth. In chapter 2, we see her pondering everything that has happened in connection with her son’s birth. In the same chapter, Mary gently rebuked 12-year-old Jesus for causing Joseph and her much concern by remaining behind in the Jerusalem temple instead of joining the caravan back to Nazareth ( Luke 2:41-49 ).

Mary is mentioned again at the wedding feast in Cana of Galilee when Jesus performed His first public miracle ( John 2:1-12 ). She appears a few times after this in connection with our Lord’s brothers and sisters( Matthew 13:54-58 ; Mark 3:31-35; 6:1-6 ). When Jesus hung on the cross, He looked down and tenderly said, “Dear woman, here is your son!” ( John 19:26 ), assigning her to the care of the apostle John. The last mention of her is found in Acts 1:14 , where she is referred to as “Mary the mother of Jesus.”

Mary was a remarkable person. The angel who came to Mary with the announcement that she would bear the Son of God said that she had “found favor with God” ( Luke 1:30 ). God honored her above all other women by choosing her to become the virgin mother of the Messiah. However, the biblical accounts do not emphasize her role as the mother of Jesus. In fact, nowhere in the Gospels does Jesus even call her “mother.”

Although the Gospels portray her motherly concern, they clearly show her subordination to her son. In John 2:4 , Jesus called her “woman” (which wasn’t as harsh an expression in Greek as it would be in modern English), apparently to gently show her that His relationship to her as Savior must take precedence over that of son.

The Bible nowhere implies that she was born without sin. In fact, she herself recognized her need of a Savior ( Luke 1:47 ). She was qualified to give birth to the sinless Son of God because God chose her and miraculously caused her to conceive by the “overshadowing” of the Holy Spirit( Luke 1:35 ). While it is right to honor her as the mother of Jesus Christ, there are no biblical grounds for placing her in a position of mediation between ourselves and our Lord. The Scriptures declare:

There is one God and one Mediator between God and men,the Man Christ Jesus (1 Timothy 2:5).

How Should I Respond When a Fellow Christian Wrongs Me?

Dan Vander Lugt
Relationshipsforgiveness, justice, relationships, revenge

Matthew 18:15-17 provides the “ground rules” for the resolution of conflicts between Christians. It applies to peer relationships, not sexual abuse or other offenses that fall in the category of criminal law. Although this is a brief passage of Scripture, it is more than a simple formula. It needs to be obeyed in the spirit of wisdom and compassion that should mark all Christian relationships. The purpose of any confrontation is spiritual healing and restoration of relationship, not revenge.

As verse 15 states, the first step in resolving a damaged relationship is for the one who feels sinned against to confidentially confront the one who has committed the offense. Unfortunately, this first private step is often overlooked. Instead of taking the initiative to personally speak with the one who has offended us, we are inclined to look for allies by sharing our side of the issue with uninvolved people. This failure to face our offender in person allows the offender to go unconfronted, and it increases the distance and distrust between him and us.

If the offending brother or sister does not accept our correction, that is not the end of the matter. It then becomes appropriate to involve two or three other people as witnesses to our problem. While continuing to protect confidentiality, these witnesses are to join us in a second attempt at confrontation and reconciliation.

If the one who has harmed us expresses no repentance or change of heart, even after this confrontation with two or three witnesses, the authority of the whole church is required. Jesus declared:

If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector (Matthew 18:17).

This means that if the offending party will not accept the authority of the church, we are no longer to fellowship with this person as a brother or sister in Christ. Instead we are to love him or her in the way Jesus loved tax collectors and public sinners who desperately needed spiritual conversion.

How Were Documents Selected For The Biblical Canon?

Dan Vander Lugt
Bible, Christianityauthority, Canon of Scripture, inspiration, Scripture

To gain canonical recognition, a book was expected to pass two basic tests. First, it had to have a history of “continuous and widespread approval amongst Christians” (J. W. Wenham, Christ And The Bible). Second, it was expected to demonstrate that it had either been written by an apostle or specifically approved by the apostles.

The fact that the Muratorian Canon (approximately AD 170) listed all of the books presently in the New Testament except for Hebrews, James, and the two epistles of Peter, is another demonstration of the early, broad-based support for the Canon.

Another example (and many others could be given) is provided by the brilliant theologian Irenaeus who also wrote in the second century. He quoted the four Gospels extensively and included quotations from all of the New Testament books except Philemon and 3 John. Actually,the fact that a few books were received officially by the church at a later date is more a demonstration of the church’s discretion and caution than it is an indication that these books are in some way unreliable.

A well-known theologian once said that the church no more created the New Testament Canon than Newton created the basic principles of physics. The earliest writings of the church fathers demonstrate their confidence in the authority of the New Testament Scriptures.

I’m a Christian, So Why Am I Unhappy?

Allison Stevens
Christian life, Personal Strugglesdepression, grief, happiness, Joy, personal struggles, sorrow, spiritual insecurity

Why am I having such a hard time being happy when, as a follower of Christ, I’ve got so much to be thankful for?

Yes, it’s true that we have so much to be thankful for. After all, God has given us salvation, forgiveness, love, and the promise of future paradise. Still, somewhere deep inside, is a nagging gloom and we wonder if our faith is weak because we aren’t happier with our lives.

But the sorrow is there, not because we’re doing something wrong, but because we live in a broken world; a place where we can’t experience all God has to offer us. It’s a sign to us that we were made for heaven, for eternity with God.

The apostle Paul tells us that we were created for far better things than this world has to offer. He writes:

“We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies” (Romans 8:22-23).

And then again, Paul writes in 2 Corinthians 5:2-6:

“Meanwhile we groan, longing to be clothed with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life. Now it is God who has made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come. Therefore we are always confident and know that as long as we are at home in the body we are away from the Lord.”

Sometimes the yearning for God is too deep for words. We struggle to be happy, but we know that this place is contaminated with a sense of brokenness and futility. Working harder, doing better, serving longer, won’t take the edge off our sorrow. It lingers. And it won’t go away until the day our redemption is complete. Even our highest accomplishments feel pointless after awhile. (Ecclesiastes 1:1-9). Nothing lasts here and nothing fully satisfies us.

The result of being claimed by God, but not yet living with Him, is sorrow. But not sorrow alone. It’s also mixed with anticipation. We eagerly anticipate being with our heavenly Father. We are cut off from our heavenly Father; not in a spiritual sense, but in the sense that, now, we can’t experience the total joy of living in His presence today. We’re adopted, but not yet living with our Abba Father. It’s like an abandoned child who’s been adopted but is still living in an orphanage, eagerly waiting for her new parents to embrace her and take her home. She lives with a yearning, a longing to be with her family. And so do we. We may not always be fully aware of how deeply we long for this, but we too anticipate being with our Father. The Holy Spirit comforts us, but until we’re fully redeemed, we live with an inner hunger that’s not completely satisfied.

For now, because of the discrepancy between God’s claim on us and living in a broken world, we’re frustrated, feeling out of sorts. This frustration, though, shouldn’t alarm us. It’s a sign of good things to come. When we realize that it’s natural to feel sad and dissatisfied and that we won’t be happy all the time, we can allow our groaning to be a sign of hope for great things to come, and we can allow it to draw us closer to our Lord. When we feel the groan of our soul, we can find comfort knowing that we will someday see our Lord and Savior face to face (1 Corinthians 13:12).

It’s the person who is oblivious to this alienation in nature and within us, this endless cycle of decay, who is in greater danger than the one who’s painfully aware of this separation from God. The unaware person sees this frustration as grounds for despair and he may live his life trying to quiet his groaning through sex, relationships, money, work, or any kind of pleasure. But he finds that there is nothing here on this earth that can reach down far enough into his soul and fulfill him. At that point he has a choice—to recognize his longing as a sign of better things to come, or deny the groaning in his heart and continue his futile effort to have paradise now.

It’s natural to feel unhappy from time to time. But this is good news, because this burden or groaning fuels our hope and lets us know that God intends to make everything right. It reminds us that nothing material in this world can satisfy us. God Himself satisfies us (Psalm 90:14; 103:2-5; 107:9). Given that fact, Christians can use their longings to draw them closer to God and further away from the flesh. God will free us from the slavery of corruption and completely restore us.

Let’s not stress over the pangs of loneliness and sadness when they invade our hearts, but let us have joy because we know that far better things are in store for us. Through the sufferings of this world, we become more like God’s son, Jesus (James 1:1-4).

If a Christian Believer is Already Saved, Why is Ongoing Repentance Necessary?

Dan Vander Lugt
Basics Of Faith, Christian life, Ethics, Relationshipsconfession of sin, faith, repentance, salvation

Jesus linked repentance with salvation (Matthew 4:17; Luke 13:3; 17:3).

In Acts 2:38, the term repentance includes the element of faith. Paul in Ephesus preached turning “to God in repentance” and “faith in our Lord Jesus Christ” (Acts 20:21). Repentance is an ingredient of faith. It is a change of mind that involves both a negative aspect (a turning from sin) and a positive one (a turning to God). On Mars Hill, Paul declared that God “commands all people everywhere to repent, because He has fixed a day on which He will judge the world in righteousness by a Man whom He has appointed; and of this He has given assurance to all men by raising Him from the dead” (Acts 17:30-31 ESV).

Even the most mature Christian harbors unconscious sin (Proverbs 20:9; Isaiah 53:6; 1 John 1:8) and will be corrected by the Holy Spirit as hidden sin is brought to the surface. When Christians come to the realization that they have been committing serious sins, there are two reasons they should repent. The first is to express the genuineness of their faith. (A person who is unwilling to renounce continuing, conscious, serious sin may not be a genuine believer.) The second reason is to maintain a close relationship with their Father in heaven.

As Judge, God declared us pardoned and accepted into His family when we put our trust in Jesus. But as God’s children, we can remain in close fellowship to Him only when we daily acknowledge our sins and ask His help in overcoming them. Jesus said that a person who has been bathed doesn’t need another bath; his only need is to have his feet washed.

Jesus . . . rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?” Jesus answered and said to him, “What I am doing you do not understand now, but you will know after this.” Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!” Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” For He knew who would betray Him; therefore He said, “You are not all clean” (John 13:3-11 NKJV).

The bath of which Jesus spoke is that once-for-all, complete cleansing received at salvation. Foot washing symbolizes the family forgiveness maintained by daily repentance and confession.

First John 1:9 declares, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (NKJV). By practicing the words of this verse, we enjoy our relationship with our heavenly Father and we grow in likeness to Him. The daily cleansing we receive through repentance and confession will also make us less vulnerable to temptation and readier to do His will.

If Christians Believe in Heaven, Why Do They Fear Death?

Dan Vander Lugt
Christianity, Personal Strugglesanxiety, death, fear, mortality, process of dying

Every living creature instinctively fears death. Like everyone, Christians are human, and like everyone, they fear dying. In crisis situations, fear of death is important to survival. An animal species that lacks an instinctive fear of death won’t survive even a few generations. Therefore it’s normal for all creatures to fear death. Healthy people spend a lifetime doing their best to avoid it. Surrendering to death without a struggle is inherently unnatural.

Humans weren’t originally created to experience death. They were created for life. Death is a process that came as the result of sin (Genesis 3:19 ). According to Paul, death is the “last enemy”:

For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death (1 Corinthians 15:25-26 NRSV).

It’s probably good that we retain our instinctive fear of death. After all, we have work for God’s kingdom to do in this world. If we had no fear of death, we might become so fanatical in our pursuit of death that we wouldn’t be willing to face the serious problems this world sets before us.

Our awareness of our mortality may also temper our arrogance and make us more sensitive to the instruction of God’s Spirit. In 2 Corinthians 12:10, the apostle Paul wrote:

Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong (NKJV).

Near the close of the wonderful classic Pilgrim’s Progress, John Bunyan captures the normal fear of death in his description of Christian approaching the river:

Now I further saw, that betwixt them and the gate was a river; but there was no bridge to go over, and the river was very deep. At the sight, therefore, of this river, the pilgrims were much stunned; but the men that went with them said, You must go through, or you cannot come at the gate.

The pilgrims then began to inquire if there was no other way to the gate. To which they answered, Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread that path since the foundation of the world, nor shall until the last trumpet shall sound.

The pilgrims then, especially Christian, began to despond in their mind, and looked this way and that, but no way could be found by them by which they might escape the river. Then they asked the men if the waters were all of a depth. They said, No; yet they could not help them in that case; for, said they, you shall find it deeper or shallower as you believe in the King of the place.

Then they addressed themselves to the water, and entering, Christian began to sink, and [cried out to] his good friend Hopeful. . . .

Then said the other, Be of good cheer, my brother: I feel the bottom, and it is good. (Pilgrim’s Progress, pp. 87-88)

If Christians believe in heaven, why do we still fear death?

Dan Vander Lugt
Bible, Godconfidence, death, fear, grace, heaven, hope, salvation

Christians believe that when we die we will be resurrected with new bodies. But just like other people, we try to avoid it.

Change can be unnerving, and death is the ultimate unknown. We spend our entire lives investing ourselves in this world, assuming that our investment is meaningful. Death challenges that investment. It seems to deny the ultimate value of careers, possessions, friends, and families. Christians have to face this harsh reality just as much as unbelievers, and while faith in resurrection offers comfort, it isn’t easy to imagine how a future life can offer continuity with our investment in this one.

As human beings, resistance to death is physically and instinctively ingrained in us. Recently our family made the difficult decision to euthanize a pet terrier dying painfully of cancer. As I cuddled her in my arms, the veterinarian gave her an injection of anesthesia to relax her and put her to sleep in preparation for the fatal dose of barbiturate that would follow. She was afraid. She fought the drug’s relaxing effect, looking at me and making heart-rending sounds.

Deeply bonded with our little dog, I rocked her like a child until she gave in to the medication and fell asleep. It wasn’t easy. Knowing that life was departing from a little creature that was a cherished part of our family for nearly twenty years brought deep feelings of sadness and loss. Yet losing our little terrier, Effie, didn’t compare to the loss of parents and other human relatives we had experienced in recent years.

Humans easily overlook how much of our experience isn’t under rational control. Our emotional life (including our affection, joy, anger, and fear) is as influenced by instinct and hormones as by imagination and reason. The life within us, like that in our little terrier, reflexively seeks to avoid death. Our hopes and beliefs transcend death, but as physical creatures, we resist it.

Death reduces living bodies to physical objects—soon to become decaying corpses. It mocks relationships, personhood, and hopes (John 11:38–39). Facing the ugly physical and emotional reality of a close friend’s death, Jesus wept (John 11:32–25). The apostle Paul viewed death with such seriousness that he referred to it as the “last enemy” that the kingdom of Christ will overcome (1 Corinthians 15:25–26). Even when Christians approach death with faith and hope that has been reinforced by God’s faithfulness through a lifetime of experiences, facing such a hideous enemy is never just a dispassionate decision. It is a time for courage.

If Jesus was God Incarnate, Did God Die on the Cross?

Dan Vander Lugt
Basics Of Faith, Ethics, Godatone, atonement, salvation, Savior

A basic doctrinal truth held by all orthodox Christians—including Catholics and evangelicals—is that in Jesus Christ God became incarnate in human flesh (Matthew 1:16-25; John 1:14; John 20:26-29; Romans 8:3; Philippians 2:4-8; 1 Timothy 3:16; Hebrews 10:5).

Even though Scripture clearly describes the passion of Jesus Christ, many Christians are unwilling to acknowledge that the divine Son of God suffered and died for our sins. While they affirm that Jesus Christ was truly one human/divine person, they say it was only Christ’s human nature—not His divine nature—that suffered and died.

But if God was truly incarnate in Jesus Christ, how could only Jesus’ human nature suffer the agony, separation, and death described in the Gospels? If only Christ’s human nature experienced suffering, agony, spiritual and physical death, how can we speak of a true incarnation; and how can we be assured of the infinite value of His suffering and death on our behalf?

The Bible makes it clear that we could not be saved if Christ Himself hadn’t borne our sins on the cross (2 Corinthians 5:21; Galatians 3:13; Hebrews 9:28). In AD 325, the Council of Nicaea strongly affirmed the deity of Jesus Christ, realizing that our salvation depends upon the incarnation. If Jesus Christ were not both truly God and truly man, His death couldn’t atone for our sin. Only God would be capable of the infinite sacrifice necessary to the sins of the world. (See the ATQ articles, Is it necessary to have a clear understanding of Jesus Christ’s deity in order to be saved? and How can it be morally right for Jesus Christ to die for our sins?)

One of the most fearful truths taught in Scripture is that physical death is not the greatest evil. The greatest evil is “the second death” (Rev. 21:8). Spiritual death is the second death. It is separation from God.

What Jesus dreaded when He said “Let this cup pass from Me” (Matthew 26:39) could not have been merely death by crucifixion. Other martyrs have faced equally horrible deaths with composure. Nor could it be a premature death in Gethsemane at the hands of the devil. Our Lord said that this cup came from God—“Shall I not drink the cup which My Father has given Me?” (John 18:11). Moreover, Jesus expressly declared that He wouldn’t die until He voluntarily laid down His life. He said, “I lay down my life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again” (John 10:17-18).

Scripture makes it clear that the Son of God suffered most when He was experiencing separation from the Father. This “cup” is the agony of hell Jesus had to endure on the cross. It was the experience of God’s wrath, as in Psalm 75:8, “For in the hand of the Lord there is a cup, and the wine is red; it is fully mixed, and He pours it out; surely its dregs shall all the wicked of the earth drain and drink down.” On the cross, God made His Son “who knew no sin to be sin for us” (2 Cor. 5:21). He poured upon Jesus Christ His wrath against all sin, causing Him to endure the desolation of hell. This sense of abandonment began to sweep over Jesus in Gethsemane. On the cross, it finally caused Him to cry out, “My God, My God, why have You forsaken Me?” (Matt. 27:46). The cup that Jesus dreaded, therefore, was the abandonment by God, which makes hell, hell.

Although most classical theologians taught that Jesus Christ suffered only in His human nature, a distinguished minority, including Ignatius of Antioch, Tertullian, Martin Luther, A. H. Strong, Jurgen Moltmann, and D. A. Carson, disagree. Charles Wesley wrote:

And can it be that I should gain
An interest in the Savior’s blood?
Died He for me, who caused His pain?
For me, who Him to death pursued?
Amazing love! How can it be
That Thou, my God, shouldst die for me?
Amazing love! How can it be
That Thou, my God, shouldst die for me?

’Tis mystery all: th’ Immortal dies!
Who can explore His strange design?
In vain the firstborn seraph tries
To sound the depths of love divine.
’Tis mercy all! Let earth adore,
Let angel minds inquire no more.
’Tis mercy all! Let earth adore;
Let angel minds inquire no more.

He left His Father’s throne above,
So free, so infinite His grace!
Emptied Himself of all but love,
And bled for Adam’s helpless race.
’Tis mercy all, immense and free,
For O my God, it found out me!
’Tis mercy all, immense and free,
For O my God, it found out me!

Scripture itself speaks of God’s capacity to suffer (e.g., Judg. 10:16; Jer. 31:20; Hos. 11:8). Isn’t it presumptuous to assume that the Creator knows less of suffering and emotion than His creatures.

Perhaps the assumption that Jesus Christ’s divine nature couldn’t experience suffering and death is based on faulty reasoning rather than Scripture and reality. Any argument used against Jesus Christ’s divine nature experiencing death can be applied against the incarnation itself. How could the eternal God be incarnate in a time-bound, finite man? How could the eternal God set aside His omnipotence and omniscience? We don’t doubt these things, so why should we doubt that in some sense the second person of the Trinity suffered and died on the cross of Calvary?

While we raise these questions, we acknowledge the need for humility No one should assume they have an absolute answer to this question any more than they can pretend to understand the Trinity or the incarnation.

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How Powerful is the Devil?

How Should a Christian Respond to Hatred and Hostility?

How Should Christians View Mary, Jesus’ Mother?

How Should I Respond When a Fellow Christian Wrongs Me?

How Were Documents Selected For The Biblical Canon?

I’m a Christian, So Why Am I Unhappy?

If a Christian Believer is Already Saved, Why is Ongoing Repentance Necessary?

If Christians Believe in Heaven, Why Do They Fear Death?

If Christians believe in heaven, why do we still fear death?

If Jesus was God Incarnate, Did God Die on the Cross?

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