What more remains to be said? It would be waste of space to follow the objectors into their various theories of a mythical origin of this belief. One by one the speculations advanced have broken down, and given place to others — all equally baseless. The newest of the theories seeks an origin of the belief in ancient Babylonia, and supposes the Jews to have possessed the notion in pre-Christian times. This is not only opposed to all real evidence, but is the giving up of the contention that the idea had its origin in late Christian circles, and was unknown to earlier apostles.
The very abundance and persuasiveness of the evidence of the deity of Christ greatly increases the difficulty of adequately stating it. This is true even of the scriptural evidence, as precise and definite as much of it is. For it is a true remark of Dr. Dale’s that the particular texts in which it is definitely asserted are far from the whole, or even the most impressive, proofs which the Scriptures supply of our Lord’s deity. He compares these texts to the salt-crystals which appear on the sand of the sea-beach after the tide has receded. “These are not,” he remarks, “the strongest, though they may be the most apparent, proofs that the sea is salt; the salt is present in solution in every bucket of sea-water.” The deity of Christ is in solution in every page of the New Testament. Every word that is spoken of Him, every word which He is reported to have spoken of Himself, is spoken on the assumption that He is God. And that is the reason why the “criticism” which addresses itself to eliminating the testimony of the New Testament to the deity of our Lord has set itself a hopeless task. The New Testament itself would have to be eliminated. Nor can we get behind this testimony. Because the deity of Christ is the presupposition of every word of the New Testament, it is impossible to select words out of the New Testament from which to construct earlier documents in which the deity of Christ shall not be assumed. The assured conviction of the deity of Christ is coeval with Christianity itself. There never was a Christianity, neither in the times of the Apostles nor since, of which this was not a prime tenet.