A. W. Pink Header

Gleanings in the Godhead

by A.W. Pink

Revised: February 14, 2005

Part 2: Excellencies Which
Pertain to God the Son as Christ


31. The Subsistence of Christ

The Ground We Now Tread upon is quite unknown even to the majority of God’s people (so great has been the spiritual and theological deterioration of the last century—though it was familiar to the better-taught saints of the Puritans’ times and of those who followed. That the Son of God is coequal with the Father and the Spirit, and that nearly 2,000 years ago the Word became flesh and was made in the likeness of men, is still held firmly (and will be) by all truly regenerated souls. That it is the union of the divine and human natures in His wondrous person which fits Him for His mediatorial office, is also apprehended more or less clearly. But that is about as far as the light of nearly all Christians can take them. That the God-man subsisted in heaven before the world was is a blessed truth which has been lost to the last few generations.

A thoughtful reader who ponders a verse such as John 6:62 must surely be puzzled. "What and if ye shall see the Son of man ascend up where he was before?’’ Mark it well that our Redeemer there spoke of Himself not as the Son before He became incarnate. But ignorant as we may be of this precious truth, Old Testament saints were instructed therein, as evident from Psalm 80, where Asaph prays, "Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself" (v. 17). Yes, the Man Christ Jesus, taken into union with Himself by the second person of the Trinity, subsisted before the Father from all eternity, and was the object of the Old Testament saints’ faith.

When first presented, the last statement appears to be mysticism run wild, or downright heresy. It would be if we had said that the soul and body of the Son of Man had any existence before He was born at Bethlehem. But this is not what Scripture teaches. What the written Word affirms is that the Mediator (Christ in His two natures) had a real subsistence before God from all eternity. First, He was "foreordained before the foundation of the world" (1 Pet. 1:20). He was chosen by God to be the Head of the whole election of grace (see Isaiah 42:1). But more; it was not only purposed by God that the Mediator (the Man Christ Jesus wedded to the eternal Word, John 1:1, 14) should have an historical existence when the "fullness of time" (Gal. 4:4) had arrived, but He had an actual subsistence before Him long before that. But how could this be?

In seeking the answer, it will help us to contemplate something which, though not strictly analogous, on a lower plane serves to illustrate the principle. Hebrews 11:1 records that "faith is the substance of things hoped for." The Greek word for "substance" more properly signifies "a real subsistence." It is opposed to what is only an image of the imagination, it is the antithesis of fantasy. Faith gives a real subsistence in the mind and heart of things which are yet to be, so that they are enjoyed now and their power is experienced in the soul. Faith lays hold of the things God has promised so that they become actually present.

If faith possesses the power to add reality to what as yet has no historical actuality; if faith can enjoy in the present that whose existence is yet future, how much more was God able to give the Mediator a covenant subsistence endless ages before He was born. In consequence, Christ was the Son of Man in heaven, secretly before God, before He became the Son of Man openly in this world. As Christ declared of His Father in the language of prophecy, "In the shadow of his hand hath he hid me, and made me a polished shaft: in his quiver hath he hid me (Isa. 49:2). Note that the verses which follow refer to the everlasting covenant. The "quiver" of God is a fine expression to denote the secrecy and security in which the purpose of God was concealed.

Many passages speak of this wondrous subject. Perhaps the clearest, and the one with the most detail, is Proverbs 8. The term "wisdom" (v. 12) is one of the names of Christ (see 1 Corinthians 1:24). That "wisdom" has reference to a person is clear (v. 17), and to a divine person (v. 15). The whole passage (vv. 13-36) has Christ in view, but in what character has not been clearly discerned. While it is evident that what is said (vv. 15-16, 32-36) could only apply to a divine person, it should be equally plain that some of the terms (vv. 23-24 ff.) cannot be predicated of the Son of God. Contemplated only as coeternal and coequal with the Father, it could not be said that Christ was ever "brought forth."

From all the terms used in Proverbs 8:13-36 it should be apparent that some are impossible to understand of Christ’s deity (separately considered), as others of them cannot be of His humanity only. But the difficulties disappear once we see that the whole passage contemplates the Mediator, the God-man in His two natures. The Man Christ Jesus, as united to the second Person of the Godhead, was "possessed" (v. 22), by the Triune God from all eternity. Let us note some things about this marvelous passage:

"The Lord possessed me in the beginning of his way, before his works of old" (v. 22). The speaker is the Mediator, who had a covenant subsistence before God ere the universe came into being. The Man Christ Jesus, taken into union with the eternal Son, was "the beginning" of the Triune God’s "way." It is difficult to speak of eternal matters as first, second, and third, yet God set them forth in the Scriptures for us, and it is permissible to use such distinctions to aid our understanding. The first act or counsel of God had respect to the Man Christ Jesus. He was appointed to be not only the Head of His Church, but also "the firstborn of all creation" (Col. 1:15). The predestination of the Man Christ Jesus unto the grace of divine union and glory was the first of God’s decrees: "in the head [Gr.] of the book" it was written of him (Heb. 10:7; cf. Isa. 42:1; Rev. 13:8).

The person of the God-man Mediator was the foundation of all the divine counsels (cf. Ephesians 3:11; 1:9-10). He was ordained to be the cornerstone, on which all creation was to rest. As such, the Triune Jehovah "possessed" or "embraced" Him as a treasury in which all the divine counsels were laid up, as an efficient Agent for the execution of all His works. As such, He is both "the wisdom of God" and "the power of God" executively, being a perfect vehicle through which to express Himself. As such, He was "the beginning" of God’s way. The "way" of God, signifies the outworking of His eternal decrees, the accomplishing of His purposes by wise and holy dispensations (cf. Isaiah 55:8-9).

"I was set up from everlasting" (v. 23). This could not be spoken of the Son Himself, for as God He was not capable of being "set up." Yet how could He be set up as the God-man Mediator? By mediatorial settlement, by covenant-constitution, by divine subsistence before the mind of God. From the womb of eternity, in the "counsel of peace" (Zech. 6:13), before all worlds, Jesus Christ was in His official character "set up." Before God planned to create any creature, He first set up Christ as the great Archetype and Original. There was an order in God’s counsels as well as creation, and Christ has "the pre-eminence" in all things.

The Hebrew verb for "set up" is "anointed," and should have been so translated. The reference is to the appointing and investing of Christ with the mediatorial office, which was done in the everlasting covenant. All the glory our Lord possesses as Mediator was then granted to Him, on the condition of His obedience and sufferings. Therefore when He finished His work He prayed, "Glorify thou me with thine own self with the glory which I had with thee before the world was" (John 17:5). The glory which is there expressly in view is that exalted place which had been given to Him as the Head of all creation. In the timeless transactions of the everlasting covenant, in the unique honor which had been accorded Him as the "Beginning" of God’s "way," the "firstborn of all creation," He had this glory. For the open manifestation of it He now prayed—answered at His ascension.

"When there were no depths, I was brought forth" (v 24). "Brought forth" out of the womb of God’s decrees; "brought forth" into covenant-subsistence before the divine mind; "brought forth" as the Image of the invisible God; "brought forth" as the Man Christ Jesus, after whose likeness Adam was created. Though Adam was the first man by open manifestation on earth, Christ had the priority as He secretly subsisted in heaven. Adam was created in the image and after the likeness of Christ as He actually, but secretly, subsisted in the person of the Son of God, who, in the fullness of time, was born openly.

"Then I was by him, as one brought up with him" (v. 30). Gesenius says that the Hebrew verb here is connected with one which means "to prop, stay, sustain," and hence "such as one may safely lean on." It is rendered "nurse" in Ruth 4:16 and 2 Samuel 4:4. As men commit their children to a nurse to cherish and train, so God committed His counsels to Christ. The Hebrew word for "brought up" also signifies a "master-builder" (RV). Christ took the fabric of the universe upon Himself, to contrive the framing of it with the most exquisite skill. It is akin to the Hebrew word "amen," which has the same letters as the verb to which Gesenius refers, only with different vowel points. How blessedly it describes Him who could be relied upon to carry out the Father’s purpose!

"And I was daily his delight, rejoicing always before him" (v 30).

It is not absolutely the mutual eternal delight of the Father and the Son, arising from the perfection of the same Divine excellency in each person that is intended. But respect is plainly had unto the counsels of God concerning the salvation of mankind by Him who is His "Wisdom" and "Power" unto that end. The counsel of "peace" was between Jehovah and the Branch (Zech. 6:13), or the Father and the Son as He was to become incarnate. For therein was He "foreordained before the foundation of the world" (1 Pet. 1:20) namely, to be a Savior and Deliverer, by whom all the counsels of God were to be accomplished, and this by His own will and concurrence with the Father. And such a foundation was laid of the salvation of the Church in those counsels of God, as transacted between the Father and the Son, that it is said (Titus 1:2), "eternal life" was "promised before the world began" (J. Owen).

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