In writing to the Ephesians, the apostle Paul took as a paradigm of God’s power, what the Father did in Christ by raising him to life, by making him sit at his right hand. Through the resurrection, Christ conquered death, won the victory over it for all his people. (1Co 15:26). [one]
19 And what is the supreme greatness (u (perba / llw) (me / geqoj) of his power (of / namij) to those believed (pisteu / w), according to the effectiveness (e) do / rgeia) of the strength (kra / toj) of his power (i) sxu / j); 20 That he exercised in Christ, resurrecting him from the dead, and making him sit to his right in the heavenly places, 21 above all principality, and power, and power, and domination, and any name that can be mentioned not only in the present century, but also in the future (Ephesians 1:19-21).
- To the Colossians.
- The Apostle argues in the same way: “After being buried with him at baptism.
- In which you also rise by faith in the power (e) do/rgeia) of God who raised him from the dead?(Cl 2:12).
The Apostle uses six terms that, in association, give too great, even limited, meaning to describe the glorious supremacy of God’s power. So he talks about:
a) “Supreme” (u (perba/llw) (go further?,?surmonter?) (19). Where does our word hyperbole come from? The verb and name (u (perbolh /) are only used by Paul in the New Testament The verb translates as “super-excellent” (2Co 3. 10); “overabundant” (2Co 9. 14); “Supreme” (Ep 1. 19; 2. 7); “surplus” (Ep 3. 19). The name is translated by?in particular “(Rom 7. 13; Go 1. 13);” extremely excellent “(1Co 12. 31);” excessively “(2Co 1. 8);” excellence “(2Co 4. 7);” especially comparison “(2Co 4. 17);” size ” (2Co 12. 7).
second)
C)
(re)?Efficiency? E) do / rgeia) (19). [3] Where does our word “energy” come from? The word refers to effective action in the activity to achieve its objective.
This name can also be translated by? Operating Force?(Eph 3. 7); Cooperation? (Ephesians 4:16); Power?(Cl 2:12); Operation? (2Q 2. 11). E) do/rgeia and its derivatives, in the NT, always describe an effective power in superhuman activity, through which the nature of those who exercise it is revealed. [4]
My)?Force? (kra / toj) (19). [5] This name can also be translated by?Value? (Lk 1. 51); Mighty?(Acts 19. 20); Power? (1Tt 6. 16; Heb 2. 14); ?Field? (1Pe 4. 11; 5. 11; Ap 1. 6; 5,13); Empire?(Thu 25). This shows the power someone possesses or is due to their position. In the LXX, most of the time, the word is associated with the power of God (Ps 62. 11).
(F)?Power? (i) sxu / j) (19). [6] It is also translated into the New Testament by?Force? (Mk 12. 30,33; Lk 10. 27; 1Pe 4. 11; 2Pe 2. 11; Ap 5. 12; 7,12; 18,2). [7] This means “being able to do something”, “having the capacity” and can be applied to the ability to exercise such power or strength.
In no other text do these words appear in an associated way as here. Paul wants to emphasize In many ways God’s supremacy over all things, showing that He works with all his power, strength, greatness, and efficiency in our lives, those of whom we believe.
In the Resurrection, we have the validity of the integrity and effectiveness of Christ’s mortal ministry [8] and the declaration of forgiveness for all who believe in Christ as their Savior [9].
Bavinck (1854-1921) notes that “the resurrection is the divine reversal of the phrase that the world imposed on Jesus”. [10] There is a public manifestation of his divine affiliation and the approval of his ministry. [11]
Nygren (1890-1978) comments: “The Resurrection is the beginning of a new era in the existence of the Son of God. On the contrary, being the Son of God in weakness and humiliation, does the Son of God become powerful by the Resurrection?[12]
The Father glorified the Son in the Resurrection, as the Hebrew interpreter: “Similarly, Christ himself did not glorify himself to become a high priest, but he who said unto him, “You are my Son, I have begat thee” (Heb 5. 5).
The New Testament declares that Christ’s Resurrection was made by the power of the God of the Trinity. Does this statement now simply refer to God? Thus designating the work of the Trinity ,, now refers to people in a distinctive way. The emphasis is undoubtedly on highlighting the unity of the Trinity for the same glorious and saving purpose. God’s eternal and harmonious plan implies Trinitarian action.
In some scriptures, we find this work in a different way
“So we were buried with him in death by baptism, so that just as Christ rose from the dead to the glory of the Father, can we also walk in newness of life?(Rom 6. 4).
“Paul, an Apostle, not of men, nor on the part of anyone, but by Jesus Christ and God the Father, who raised him from the dead (Gal 1:1).
“For Christ also died only once for sins, the righteous for the unrighteous, to lead you to God; Dead, yes, in the flesh, but invigorated in the mind?(1Pe 3. 18 / Rm 8. 11). [13]
The birth of Christ was the supernatural work of the Holy Spirit (Lr 1:35). He approached Mary to spread her with her conservative power. The Spirit “formed the body and endowed the human soul with Christ with all the qualities necessary for his work,” Hodge writes (1797–1878). [15]
This is one of the unspoytized mysteries of God’s Word; However, is this done?Miraculous and incomprehensible to our limited minds?[16] The Eternal Logos has assumed a human nature naturally incapable of any holy action without the power of the Holy Spirit; hence the need to sanctify and preserve the action of the Spirit. [17]
In the incarnation, the Spirit has preserved Jesus Christ from the stain of original sin which is the inheritance of every human being, giving him an immaculate nature; the Spirit has preserved the holiness and impassability of the one who was to be born. It is not the case, Christ could not allow himself for his people, presenting a perfect, untaged and eternal vicarious sacrifice (2C 5. 21; Heb 7. 26. 27; 1Pe 1. 18-21; 3. 18).
He humiliated himself in the form of a servant. Paul, following Christ’s direction, considering the fact that our Lord in the incarnation has been stripped of the manifestation of his eternal glory, challenges us to have the same sense of humble obedience:
Have in you the same feeling that was also in Jesus Christ 6, for he, surviving in the form (morphh /) [18] of God, did not judge equal usurpation (i) / soj) [19] to God; 7 Before, he emptied himself (ke/now), [20] taking the form (morfh /) [21] of a servant, becoming similar (the (me/wma) [22] of men; and, recognized in a human figure, 8 humbled himself (tapino/w), becoming obedient until death and death of the cross (Ph 2. 5-8).
There is no nonsense here. Jesus Christ is not only a heavenly being with external human appearance, but he is truly and fully human, but without sin [24]. (See also: Jo 1,18; Cl 1,13-22; Heb 1 and 2; 4. 4-5. 10; 7. 1-10. 18; 1Jo 1. 1-2. 2).
Jesus Christ incarnate is as essentially God as he is essentially a man. He cannot cease to be God and, after the incarnation, will cease to be essentially man (Mt 26:64; Jn 3. 13; 7,56).
Owen (1616–1683) wrote
When he took upon himself the form of a servant in our nature, he became what he had never been before, [25] but it was always what he had always been in his divine nature. He, who is God, cannot help but be Dios. La glory of his divine nature was veiled, [26] so those who saw Him did not believe that he was God[27].
God cannot help but be the glorious God. In the incarnation, he hid his glory in the eyes of outsiders [28].
Elsewhere, Paul challenges us to express this feeling: “Assume, therefore, the chosen ones of God, holy and beloved, with tender affections of mercy, goodness, humility (tapeinofrosu / nh), meekness, long life” (Cl 3. 12 / 1Pe 5. 5). .
The same Spirit who begat in Mary the Divine Human Person of Christ, accompanying and strengthening him throughout his ministry, acted decisively in his Resurrection, which marks God’s victory over sin, death, and Satan (Mt 1:18 / Lk 1:35; Mt 4. 1 / Lk 4. 1 ; Is 11. 1-2 / Lk 4. 18-19; Lk 3. 31-32; 4,14; Mt 12. 28; Jo 3. 34; Heb 9. 14).
18 The Jews asked him, “What sign do you show us to do these things?”19Jesus said unto them, I have destroyed this sanctuary, and I will rebuild it in three days. 20 The Jews answered, “This sanctuary was built in forty-Six years, and shall ye resurrect it in three days?”21 Nevertheless, he referred to the sanctuary of his body. 22 When Jesus rose from the dead, his disciples remembered that he had said this; and believed the scriptures and the word of Jesus?(Jo 2. 18-22).
17 Where is why the Father loveth me, for I give my life to take it away. 18 No one taketh it away from me; on the contrary, I give it spontaneously, I have the power to deliver it and also to recover it, have I received this order from my Father?(Jn 10, 17-18).
The Divine Word had all the power to resurrect the incarnate Christ, which he really did.
Therefore, we can understand biblically that the Trinity is responsible for the Resurrection of Jesus Christ; the Father, the Son, and the Holy Spirit show their power in Christ’s Resurrection. Therefore, the New Testament often attributes the resurrection to the power of God, not to mention the person (see: Acts 2. 24; 3. 15; 4. 10; 5. 30; 10. 40; 13. 30,37; Rom 10. 9; 1Co 6. 14; Cl 2. 12, etc. ).
Commenting on Romans 8. 11, Calvin (1509-1564) explains
Certainly, Christ was resurrected by himself and by his own strength, but because he attributed to the Father the divine power he had, the Apostle appropriately transferred to the Father what in Christ was a work proper to his divinity [29].
In Christ’s Resurrection, we see aspects of his victory. The biblical texts that refer to Jesus Christ as God’s right hand indicate his triumph, honor, power, and glory. Therefore, He himself said, “To the victor, I will give him to sit with me on my throne, as I also won and sat with my Father on his throne” (Ap 3:21).
The return of Jesus to the Father shows the complete completion of all the work that he had come to do [30].
The Ascension of the Son underlines the fulfillment of his mission, revealing his state of Glory (M. 16:19; Hch 2. 32-36; 7,55; Cl 3. 1; 1 Tim 3. 16; Heb 1. 1-4) and Power (Ep 1. 20 . 21; 1Pe 3. 22).
In reality, Jesus Christ returned to his pre-incarnation state, when He spontaneously renounced the manifestation of divine glory and dignity that were part of his being (2Co 8. 9; Fel 2. 5-11 / Jo 1. 1-3; 17. 1-5 / Jo 3. 13 ; 6,62; 7,33; 16. 5 / Ephesians 4. 10).
His humiliation and exaltation did not affect the essence of his divine nature.
We see here, by the way, the need for ascension: the one who arrived at a certain historical moment, in a “state of humiliation”, becoming poor (2Co 8:9); now, having fully accomplished his sacrificial work, he returns, at the precise moment, publicly, in a “state of exaltation” to God. Ascension is one of the greatest historical proofs of Christ’s return to his state of glory (Jn 17:5,24). [31]
Christ’s resurrection and ascension signify God’s power over all other powers that are hostile to him (Ephesians 1:21), also indicating that everything belongs to him, in heaven and on earth, in life and in death. his victory. He is the Lord of all things. “Because of his ascension to heaven, Christ took possession of the dominion given to him by the Father, so that he could ordain and govern all things through the exercise of his power,” Calvin concludes. [32] Amen!
[1]? The last enemy to be destroyed is death? (1C 15. 26)
[2] Cfr. W. Grundmann, Me/gaj: En: G. Kittel; G. Friedrich, ed. New Testament Theological Dictionary, Grand Rapids, Michigan: Eerdmans, 1983 (reprinted), v. 4, p. 544.
[3] Fp 3. 21; Cl 1. 19; 2Q 2. 9.
[4] See: William Barclay, New Testament Keywords, Sao Paulo: Vida Nova, 1988, p. 51-57.
[7] Here we have a textual variant
[8] See: Alister E. McGrath, Passion for Truth: The Intellectual Coherence of Evangelism, Sao Paulo: Shedd Publications, 2007, p. 25.
[9] The purpose of Christ’s Resurrection was to highlight the fact that all those who recognize Jesus as their Lord and Savior have entered a state of righteousness in God’s eyes. The Father, in resurrecting Jesus from the dead, assures us that he has accepted the atoning sacrifice; Therefore, are our sins forgiven?(William Hendriksen, Romans, Sao Paulo: Christian Culture, 2001, (Rom. 4. 23-25), p. 214).
[10] Herman Bavinck, Systematic Theology, Santa Barbara d?West, SP. : SOCEP. , 2001, p. 405.
[11] See: Joel Calvino, The Book of Psalms, Sao Paulo: Paracletes, 1999, v. 1, (Sl 2. 7), p. 68-69. ? Gerar [Sl 2. 7], here, refers to what has been revealed (?) Was Christ declared the Son of God by the public exercise of a truly heavenly power, that is, the power of the Spirit, when he rose from the dead?(Joo Calvino, Romans, 2nd ed. Sao Paulo: Parakletos , 2001, (Rom 1. 4), p. 39, 40).
[12] Anders Nygren, Commentary on the Romans, 5th ed. Philadelphia: Fortress Press, 1980, p. 51. “By your glorious resurrection, has your inauguration of power not only been strengthened, but has it also begun to shine in all its splendor?(William Hendriksen, Romans, Sao Paulo: Christian Culture , 2001, (Rom 1. 4), pages 58-59).
[13] If the Spirit of the One who raised Jesus from the dead lives in you, will he who raised Christ Jesus from the dead also invigorate your mortal body through His Spirit, which dwells in you?(Rom. 8. 11).
[14] See: Sinclair Ferguson, O Esparito Santo, Sao Paulo: Editora os Puritanos, 2000, p. 47ss.
[15] Charles Hodge, Systematic Theology, Sao Paulo: Editora Hagnos, 2001, p. 395.
[sixteen]? Is the Incarnation, this mysterious miracle at the heart of historical Christianity, the central point of the testimony of the New Testament?(Incarnation: In: JIPacker, Concise Theology, Campinas, SP. : Light for or Caminho, 1999, p. 99).
[17] See: Abraham Kuyper, The Work of the Holy Spirit, Chattanooga: AMG. Publishers, 1995, p. 109.
[18] The Greek word morph / (Mk 16,12; Fp 2,6,7) does not indicate anything exterior (form) in contrast to the interior essence. The outer aspect is the visible and sensitive expression of your inner nature. There is no antithesis. Therefore, the essential nature of Christ was divine. Its external form corresponds to what it is in its essence. (See: G. Braumann, Form: In: Colin Brown, ed. Ger. The New International Dictionary of New Testament Theology, São Paulo: Vida Nova, 1981-1983, v. 2, p. 278-281; W. Pöhlmann, Morfh /: In: Horst Balz; G. Schneider, ed. Exegetical Dictionary of the New Testament, Grand Rapids, MI . : Eerdmans, 1999 (reprint), v. 2, pp. 442-443; J. Behm, Morfh /: In: G. Kittel; G. Friedrich, eds. Theological Dictionary of the New Testament, Grand Rapids, Michigan: Eerdmans, 1982 (reprint), v. 4, p. 742-752 (in particular); RP Martin , Filipenses: Introduction and commentary, São Paulo: Christian world; Vida Nova, 1985, pp. 107-109 (The author makes a brief review of the most significant interpretations); João Calvin, Galates, Efesios, Filipenses, Colosenses, São José dos Campos, SP . : Fiel, 2010, p. 407-408 (in particular); Bruce Ware, Cristo Jesus: Theological reflections on the humanity of Christ, São José dos Campos, SP . : Fiel, 2013, p. 25- 30 (in particular) Hen driksen, so p recisa as always, concludes:? What Paul is saying [?] Is that Jesus Christ has always been (and always will be) God by nature, the express image of divinity. The specific character of Deity, manifested in all divine attributes, was and is his eternity. Cf. Cl 1. 15. 17 (also Jn 1. 1; 8. 58; 17. 24)? (W. Hendriksen, Exposition of the Philippians, São Paulo: Presbyterian Publishing House, 1992, p. 139).
[19] The word refers to a qualitative and quantitative equality of size, number, value or strength, applied to equal amounts, time extensions, parts, currencies, etc. (See: G. St. hlin, i) / soj: In: G. Kittel, editor of the Theological Dictionary of the New Testament, Grand Rapids, Michigan: Eerdmans, 1982 (reprinted), v. 3, 343-355). In the NT. Presents the idea of consistency/consistency (Ms. 14, 56, 59); equal/equal (Mt 20. 12; Jn 5. 18; Ap 21. 16); (Lk 6:34); (Acts 11,17). The text of the Philippians emphasizes the pre-existence of the verb and its equality with the Father, that is, it is eternally God.
[20] See: Colin Brown and. Al. Vide: In: Colin Brown, editor of Ger. The new International Dictionary of Theology of the New Testament, Sao Paulo: Vida Nova, 1981-1983, v. 4, 690-692; A. Oepke, keno / j: In: G. Kittel, ed. , Theological Dictionary of the New Testament, Grand Rapids, Michigan: Eerdmans, 1982 (reprinted), v. 3, p. 661-662 (in particular); F. Turretini, Compendium of Apologetic Theology, Sao Paulo: Cultura Crist, 2011, v. 1, 381-382.
[21] Likely, the essential nature of Christ has become human, in the form of a servant.
[22] – Romans 1. 23; 5,14; 6,5; 8,3; Fp 2. 7; Revelation 9. 7. A rare word meaning “what is similar”, “copy”. For a parallel view of these texts, see: E. Beyreuther, et. al. , similar: In: Colin Brown, editor. International Dictionary of New Testament Theology, v. 4, p. 410-411 (in particular); J. Schneider, o (/ moioj: In: G. Kittel; G. Friedrich, editors. Theological Dictionary of the New Testament, Grand Rapids, Michigan: Eerdmans, 1982 (reprinted), v. 5, 192-198; T. Holtz, o (me / wsij: in: Horst Balz; G. Schneider, ed. Exegetical Dictionary of the New Testament, Grand Rapids, MI . : Eerdmans, 1999 (reprinted), v. 2, 512-513.
[23] See: B. B. Warfield, The Person of Christ. En: B. B. Warfield, The Works of Benjamin B. Warfield, Grand Rapids, MI. : Baker Book House, 2000 (reprinted), v. 9. p. 176ss.
[24] See: J. Schneider, or (/ moioj: In: G. Kittel; G. Friedrich, ed. Theological Dictionary of the New Testament, Grand Rapids, Michigan: Eerdmans, 1982 (reprinted), v. 196.
[25] See also: William Hendriksen, The Gospel of John, Sao Paulo: Christian Culture, 2004, (Jo 1. 14), p. 118. “The study of distant and distant ages leads us to a point where nothing existed. Someone had the honor of being the first, who has always existed. This has never developed, it has never developed. He was fair. To whom does this absolute and singular glory belong? The answer is Christ, the person the world knows as Jesus of Nazareth?( John Piper, A Man Called Jesus Christ, Sao Paulo: Life, 2005, p. 25-26).
[26] “The majesty of God was not annihilated, although it was circumscribed by the flesh. Was it, in fact, hidden by the vile condition of the flesh, but not to prevent the manifestation of his glory? (Joo Calvino, The Gospel According to Joo, Sao José dos Campos, SP. : Editora Fiel, 2015, v. 1, (Jo 1. 14), p. 51). I am not saying that he left his Deity aside, because he did not do that. on one side was the glory of his divinity. Did he not cease to be God, but did he not manage to manifest the glory of God? (DM Lloyd-Jones, Saved from Eternity, Sao Paulo: Selected Evangelical Publications, 2005 (Spiritual Certainty: v. 1 ), p. 75).
[27] John Owen, The Glory of Christ, Sao Paulo: Selection of Evangelical Publications, 1989, p. 30. Sproul wrote in a somewhat biblical way: “His humanity is here, concealing the splendor of his divinity. But were there times when even its glory shone, was it as if the ship of its human nature was not strong enough to always hide this glory?(RCSproul, The Glory of Christ, Sao Paulo: Christian Culture, 1997, p. 9). Wayne A. Grudem, Systematic Theology, Sao Paulo: Vida Nova, 1999, p. 465 We found two good illustrations, obviously limited but instructive, presented in Bruce Ware, Christ Jesus: Theological Reflections on the Humanity of Christ, Sao José dos Campos, SP. : Faithful, 2013, p. 29-35.
[28] See: F. Turretini, Compendium of Apollogetic Theology, Sao Paulo: Crist Culture, 2011, v. 1, 383-384.
[29] John Calvin, Romans, 2nd ed. Sao Paulo: Parakletos, 2001, (Salon 8. 11), p. 282.
[30] See: Herman Bavinck, Our Reasonable Faith, 4. ed. Grand Rapids, Michigan: Baker Book House, 1984, p. 396.
[31]?5 And now, Father, glorfie with yourself of the glory I had with you, before the world existed. (?) 24 Father, my will is that where I am, those who have given me, can he also be with me, that they may see the glory which you have given me, for you have loved me before the foundation of the world?(Jn 17. 5. 24).
[32] Joel Calvino, Ephesians, Sao Paulo: Paracletes, 1988, (Eph 4. 10), p. 118.