I’ve decided to address the first question: “What does it mean to say that Jesus was fully human and fully divine?” In my attempt to answer this question systematically, I will also try and address the 6 “details” that you listed. (Bear with me here, it took me all morning to type this out and gather my notes together on this topic... I only take the time to write it in hopes that you actually take it seriously and hope to learn something. Note: Have an open mind.)
I’ve divided my answer into the following sections:
Introduction
His Manhood
His Divine Nature
The Unity of the Two Natures In His Person
INTRODUCTION
1. In the Bible these two essential truths are set forth.
“He who was manifested in the body, vindicated in the spirit, seen by angels; who was proclaimed among the nations, believed in throughout the world, glorified in high heaven.” 1 Tim. 3:16, N.E.B.
(a.) There is the record of Jesus Christ in His earthly life – of His birth, His work and teaching, His words and deeds, His death, resurrection and ascension. These matters form the content of the Gospels.
(b.) There is the record which sets these events in the light of eternity, proclaiming the Lord Jesus Christ as the incarnate Son of God, fulfilling by His mission the saving purposes of God.
Although indications of this aspect are found in the first three Gospels, it is more fully set forth in the other books of the New Testament – in a condensed form in such passages as Phil. 2:6-11, but most concisely in the words spoken by Jesus to His disciples as recorded in the Fourth Gospel (John 16:28), and in the prayer to His Father (John 17:4,5).
(c.) The doctrine of the Person of Christ must therefore by comprehensive enough to present One ‘which is, and which was, and which is to come’ (Rev. 1:4), and must include the truths that:
(i.) His divine nature is eternal. In the beginning He was with God and was God, active in divine works (John 1:1-4).
(ii.) By His Incarnation He became man, being born of the ****** Mary by the power of the Holy Spirit, living on earth as a man amongst men. Yet though ‘truly and properly man’ He was as ‘truly and properly God’.
(iii.) Because of this He could make an offering of Himself as the divine Atonement.
(iv.) His identification of Himself with man did not terminate with the Ascension. In His glorified Being He is still one with mankind, acting as Savior of men by virtue of His Incarnation and accomplished Atonement (1 Tim. 2:5; Heb. 2:11).
(v.) He is to be made manifest to men again in divine Glory.
(vi.) He who ‘has appeared once and for all at the climax of history to abolish sin by the sacrifice of Himself’, and who has entered ‘heaven itself, to appear now before God on our behalf’, ‘will appear a second time, sin done away, to bring salvation to those who are watching for Him’ (Heb. 9:26, 24, 28).
(d.) There is unity in these statements which means that no aspect can be considered in isolation from the rest. The truth about the person of Jesus Christ cannot by stated without reference to His mission, and the true significance of His mission cannot be declared without reference to His nature.
HIS MANHOOD
1. In the human aspect of His being He is truly and properly man (Heb. 2:16-18).
(a.) Here is declared the reality of the Incarnation, contradicting any idea that the Eternal Son ‘made in the likeness of men’ was not really human, but simply appeared to be human. That such errors arose in the New Testament times is clearly shows in 1 John 4:2,3.
(b.) In His earthly condition Jesus was truly man because it was divinely intended that He should be so. For the fulfilling of the divine purpose He ‘had to be made like these brothers of His in every way’ (Heb. 2:17).
Intimations of the unique nature of His person were, however, given to certain individuals (Matt. 1:19-21; 2:2; Luke 2:13-17; 2:28-33) and later the people generally were confronted by the arresting facts of His claims and deeds. These evidences that here was no ordinary man evoked explanations of a widely differing nature (for example, Matt. 13-16; John 3:2; 7:40-43), but none departed from the conviction that Jesus was a man, however extraordinary His actions and words might be.
(c.) The New Testament witnesses to this truth:
(i.) Jesus spoke of Himself as being man (John 8:40).
(ii.) John the Baptist and the apostles did so even when speaking of His dignity and glory (John 1:30; Acts 2:22; 13:38; Rom. 1:3).
2. The New Testament shows that Jesus was subject to all the limitations of human existence, using for His life and development only such resources as are available to man.
This is seen in the physical, emotional, mental, social, moral and spiritual aspects of His being.
(a.) He possessed a human body, capable of ordinary physical sensations. He hungered (Mark 11:12), ate **Mark 2:16), thirsted (John 19:28), was wearied (John 4:6), slept (Matt. 8:24), wept (john 11:35) and died (John 19:30).
(b.) The experiences of life drew from Him the normal responses. He manifested delight and grief, approval and disapproval, tenderness and anger, in ways and for reasons that we can understand (Mark 1:40, 41; 3:1-6; 9:33-37; 10:21,22; 14:33-36 – using only one Gospel). He spoke of the things that moved Him to pity, and of the things that aroused His anger and rebuke (Luke 13:10-17; also the parable teaching – the Unforgiving Servant in Matt. 18:21-35, the Good Samaritan in Luke 10:29-37 and the Prodigal Sin in Luke 15:11-32).
(c.) As His body was human, so also His mind was Human.
(i.) His mind developed gradually. In his youth He ‘increased in wisdom and stature’ (Luke 2:52).
(ii.) He learned facts as we do. He came seeking figs on a tree, and found none (Mark 11:12,13). When He wished to feed a crowd in the desert, He inquired of His disciples what food was available (Mark 6:38; 8:5). He asked the sisters of Lazarus, ‘Where have ye laid him?’ (John 11:34).
(iii.) He experienced surprise- which can be felt only by those whose knowledge is subject to limitations. He ‘marveled’ at the faith of the centurion (Matt. 8:10), and at the unbelief of His own townsfolk (Mark 6:6).
(d.) As a man He was involved in the life of the community, affected for better or worse by the legacy of the past and by the action of contemporaries.
In this setting He was enriched by the benefits of His ***ish inheritance and by the blessings of home life and human friendship.
He was not immune from the economic and the political disabilities of His people as they were reflected in the community life subject to some of the harsher expects of despotic Roman and local government. Now was He exempt from attack by those who had the intent and the power to do Him injury.
He lived as do others, as a human being in a human historic situation.
(e.) In the moral and spiritual aspect of life He was ‘in all points tempted like as we are’ (Heb. 4:15).
The Gospels record His temptations in the wilderness at the beginning of His public ministry, but also show that He was subject to spiritual conflict up to the hour of His death. To His disciples He said, ‘Ye are they which have continued with Me in My temptations’ (Luke 22:28), but even this comfort was denied Him in His final need.
The words ‘in all points’ go to root of the matter, for all temptation in basically a conflict between God’s will and self-will. All men are thus tempted though not of necessity by the same form of enticement. The nature of temptation will vary with the nature and the circumstances of the one who is tempted. But the root choice which Jesus had to make (Mark 14:36) was between the pressure of His own desires and the will of God for Him. In this he is one with us.
(f.) In his spiritual life He was not self-sustained, but made use of the spiritual resources available to His fellow men. He worshipped in the home, the synagogue and the Temple; He studied the Scriptures; and above all He lived a life of prayer.
For Him prayer was indispensable, not only as a habit of constant communion in activity (see John 11:41,42) but as a practice that involved periods of withdrawal from other occupations. If the actions of others interfered with His plan and privacy, He made opportunity to pray by retiring to some solitary place, even if this meant rising early in the morning or foregoing a night’s sleep (for example, Mark 1:35; 6:46; Luke 5:15,16).
In this life of divine communion, He as a man dwelt in the life and will of God, finding full resources for every need, even those of Gethsemane and the Cross.
3. The act of the Incarnation involved more than a committal to share human experience in a temporary way. Here was the demonstration in time of Christ’s commitment to be one with mankind for ever, so that He is both representative man and ideal man.
(a.) The Son of God took upon Himself the title’ Son of man’ with such completeness as to become the representative of the whole human race for whom He bound Himself to stand and to act.
Cost Him what it may, their lost condition is His business. Injury done to His brethren is injury done to Him (Acts 9:4). The neglect of the hungry, naked and deprived is a wound He bears (Matt. 25:44,45).
Moreover, this ‘Brother’ union with men is an eternal relationship. It does not date from the Incarnation but precedes and explains it. As in Old Testament days is was said of the God of Israel that ‘in all their affliction He was afflicted’ (Isa. 63:9), so the Incarnation is a visible testimony of the continuing oneness of Jesus with men.
(b.) Further, Jesus was more truly man than any other man for He was without sin – the ideal man. He manhood was true to the pattern of what God intended man to be. Although He was sent ‘in the likeness of sinful flesh’ (Rom. 8:3) and was ‘in all points tempted like as we are’ yet He was ‘without sin’ (Heb. 4:15. He ‘knew no sin’ (2 Cor. 5:21) and ‘did not sin’ (1 Pet. 2:22).
This truth would seem to separate Jesus from men and men from Him but, in the light of the gospel, is seen as a welcome truth for it demonstrates that a sinful condition is not God’s intention for men. For in the bond of oneness with men Jesus gave Himself completely for them and to them that all separation was cancelled and a way made for them to become as His is, which is to become what they were always intended to be. Only thus can they in their turn become ‘truly and properly’ men.
HIS DIVINE NATURE
1. General evidence to this truth is drawn from:
(a.) the teaching of Jesus Himself
(b.) the revelation given by His character and mighty works
(c.) the witness of the mighty acts related to His person, such as His Incarnation, Resurrection and Ascension, and the mighty acts done by His followers in His name; and
(d.) the parts of the New Testament specially devoted to this doctrine, such as:
(i.) The Gospel of John, which reaches its climax in chapter 20:28,29, and clearly states its purpose in the two verses which follow: “Many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name.”
In this Gospel more than anywhere else in the New Testament is found the testimony given by Jesus Himself to His divine relationship with the Father and with the Holy Spirit.
(ii.) The Epistle to the Colossians, written to show that Jesus is the all-sufficient Saviour (See especially Col. 1:12-22).
(iii.) The Epistle to the Hebrews, written to confirm ***ish Christians in the truth that Jesus, the Incarnate Son, more than fulfills the hopes inspired by Old Testament revelation.
2. There are Mew Testament statements which refer to Jesus as being divine.
At the baptism of Jesus the announcement was made: “Thou art My beloved Son, in whom I am well pleased” (Mark 1:11). See also Mark 9:7; John 1:1,5:23; 10:30; Acts 2-:28)
3. To Him are ascribed those powers and perfections which belong only to God:
(a.) Every divine attribute (John 14:9; 16:15; Col. 2:9).
(b.) The divine holiness (Heb. 7:26; Rev. 3:7).
(c.) The divine love (John 15:9; Eph. 3:19).
(d.) Eternal existence (John 1:2; 8:58; Rev. 1:11).
(e.) Omnipotence (Matt. 28:18; Phil. 3:21).
(f.) Omnipresence (Matt. 18:20; 28:20).
(g.) Omniscience (Col. 2:3).
(h.) Unchangeableness (Heb. 13:8).
4. Jesus has performed and will perform works which are possible to God alone.
(a.) Jesus was one with Father as Create, Preserver and Governor (John 1:3; 1 Cor. 15:24; Col. 1:16, 17; Heb. 1:13).
(b.) He acts as Governor in the moral realm
- (i.) as the giver of law – ‘But I say unto you’ (Matt. 5:28, 32, 34, 39, 44; Matt. 7:24,26).
- (ii.) as Judge (John 5:22, Acts 10:42).
(c.) In the spiritual realm He
- (i.) makes Atonement between God and man (John 1:29; 6:51; Heb. 1:3).
- (ii.) bestows on men its benefits (Matt. 9:2; John 11:25, 26; 17:2; Acts 2:33).
5. The Lord Jesus Christ is shown as receiving worship as God.
(a.) By His followers (John 20:28; Acts 7:59; John 9:35-38; Rev. 1:5,6).
(b.) By angels (Heb. 1:6; Rev. 5:11, 12)
(c.) By all creation (Rev. 4:11).
6. Jesus made claims that can rightly be made only by God.
(a.) He claimed to be one with the Father, to possess divine attributes and to do divine works.
(b.) He acted as God by accepting worship (Luke 24:52).
(c.) Throughout His ministry His teaching about Himself was presented as a truth to which the Father Himself would testify (John 5:36, 37; 7:16, 17; 8:18; 12:27, 28; 15:26; Matt. 21:42).
(d.) These claims are to be seen in the light of His character and teaching.
He who said ‘I am meek and lowly of heart’ called for the searching regard for truth and condemned all forms of self-exaltation.
(e.) These claims are to be seen in the light of Calvary. They were made at the risk of His life, and eventually earned Him sentence of death (John 5:18; 10:33; 19:7).
(f.) These claims are to be seen in the light of history. Based on the doctrine that He is the Son of God and the Savior of men, His Kingdom has grown as He declared it would (Matt. 13:31-33).
7. The Old Testament witnesses to the doctrine concerning Jesus.
Every advance in divine revelation has an enriching effect on the revelation that preceded it. With the coming of greater light, values not previously perceived are seen to have been there from the first.
This truth is demonstrated in the coming together of the Old and New Testaments. In the hands of Jesus and in the light of the Christian revelation the Old Testament has a glory which it does not display when standing alone.
Of these Scriptures Jesus said, ‘they...testify of Me’ (John 5:39) and, in keeping with this claim, the contribution that the Old Testament makes to the Christian message is woven into the text of the New Testament.
The Old Testament supplies more than a collection of texts in support of the gospel message; the doctrine concerning Jesus is shown to be both the climax of its history and the fulfillment of its teaching. This is the particular theme of the Epistle to the Hebrews. (See Luke 24:44-47; John 5:45-47; Acts 2:16-21, 25-28, 34; 3:21-26; 8:30-35; 17:10-12; 18:28; 28:23).
On occasion this study has been pursued to extreme lengths, and Christian significance has been attributed to Old Testament writings by giving interpretations which are foreign to the meaning conveyed by the words when read in their context. Where such interpretations cannot be shown to have support from the Scripture itself, they have no weight for the purpose of teaching and doctrine.
THE UNITY OF THE TWO NATURES IN HIS PERSON
1. This unites and controls the previous two statements already considered.
(a.) In the Lord Jesus Christ the divine and human natures are united in one Person. There are not two persons, one divine and one human; nor is the Lord Jesus Christ a divided Person, part divine and part human.
(b.) This declaration ensures that neither of the two statements which follow can be thought of in a way that ignores the other, and certainly not as being in conflict with the other. We do not speak of the deity of Jesus in a way that cancels the teaching that He is truly and properly man, nor of His humanity in a way that cancels the teaching that He is truly and properly God.
2. From time to time within the first four hundred years of Christian history, there arose in the Church teachings about Jesus which denied one or other of the doctrines that I’ve written here.
(a.) Church councils were called to deal with the authors and followers of these heretical movements. In some instances deliberation on these matters involved protracted discussion, but they also led to the publishing of carefully worded statements in which orthodox doctrine was set forth in the language of the age.
(b.) Concerning the doctrine that Jesus is both God and man, the Church Councils which met at Chalcedon in 451 A.D. declared:
“We all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards to the Godhead, and at the same time of one substance with us as regards to His manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards His manhood begotten, for us men and for our salvation, of Mary the ******. (Documents of the Christian Church, Henry Bettenson, p. 73).
Concerning the doctrine that in His Person the two natures are unified, the same Creed contains the teaching that the two natures are:
“without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, the Lord Jesus Christ.
3. The Incarnation involved for the Son a ministry of self-giving and self-humbling.
He who was rich, for our sakes became poor, humbling or emptying Himself to take the form of a servant (2 Cor. 8:9; Phil. 2:7).
4. The purposes of the Incarnation were fulfilled by means of the limitations Jesus accepted.
The self-giving nature of the love of God, and the intensity of the divine purpose to bring men into a living fellowship with Himself could be revealed in no other way.
The might of the divine holiness, love and truth is revealed by the fact that in their strength Jesus won the victory over evil.
Because the Lord Jesus Christ is both God and man, He is
(a.) the Supreme Revealer of God in terms which are effective for all men for all time.
(b.) the Brother and Helper of men, who acts with human sympathy and in divine power (Heb. 4:15,16)
(c.) the Reconciler, Intercessor and Savior:
- (i.) uniting the divine and human natures in His person;
- (ii.) uniting Himself with all men, and opening the way for the reconciliation of God and man, and man with his neighbor, through His Incarnation and Atonement;
- (iii.) evoking repentance and faith by His life and death; and
- (iv.) dwelling in those who receive Him in the power of His risen life.
5. The restriction involved in the Incarnation did not impair the reliability of the teaching Jesus gave.
As the Hold Child He could not manifest the divine attribute of omniscience; instead, He grew in knowledge by the exercise of the mental powers common to men.
The knowledge He gained from the Scriptures and experience was illuminated by His constant communion with the Father. He dwelt in the light of God and saw all things in that light. Nothing is properly known until it is known as God knows it and seen as God sees it. This was the nature of the knowledge possessed by Jesus (see John 3:11-13).
Jesus did not claim to know everything, and said that He could not impart knowledge that belonged to the Father alone and which He did not intend man to have (Mark 13:32; Acts 1:7). He did not pronounce on every subject presented by questioners; He distinguished between what was important and unimportant, between the essential and the non-essential (Luke 13:23-30; John 21:20-22).
But he knew accurately all that it was necessary for Him to know for His mission of revelation and redemption. He claimed to possess progressive illumination from the Father (John 5:20) and to know Him in a unique way (Matt. 11:27; John 6:46; 10:15). He knew also from where He came and where He would go (John 8:14), and spoke of the coming work of the Holt Spirit and of His own work as it affected all men for all time.
He claimed to be ‘the Truth’, adding that ‘heaven and earth shall pass away: but My words shall not pass away’ (Mark 13:31). He declared that the Father and the Holy Spirit approved His words (Luke 9:35; John 14:26; 16:14) and that men who acted in accordance with His teaching were building on a rock that would withstand every test (Matt. 7:24,25).
Therefore taking into mind these truths which I have systematically presented to you, I believe that Jesus was/is/and forever will be: fully man and fully God. I apologize if there are any typos; please tell me and I will correct them as soon as I can. I look forward to any questions from those of you who actually read all of that and take Christian apologetics seriously. I’m now going to rest my fingers and make a new pot of coffee.
I’ve divided my answer into the following sections:
Introduction
His Manhood
His Divine Nature
The Unity of the Two Natures In His Person
INTRODUCTION 1. In the Bible these two essential truths are set forth.
“He who was manifested in the body, vindicated in the spirit, seen by angels; who was proclaimed among the nations, believed in throughout the world, glorified in high heaven.” 1 Tim. 3:16, N.E.B.
(a.) There is the record of Jesus Christ in His earthly life – of His birth, His work and teaching, His words and deeds, His death, resurrection and ascension. These matters form the content of the Gospels.
(b.) There is the record which sets these events in the light of eternity, proclaiming the Lord Jesus Christ as the incarnate Son of God, fulfilling by His mission the saving purposes of God.
Although indications of this aspect are found in the first three Gospels, it is more fully set forth in the other books of the New Testament – in a condensed form in such passages as Phil. 2:6-11, but most concisely in the words spoken by Jesus to His disciples as recorded in the Fourth Gospel (John 16:28), and in the prayer to His Father (John 17:4,5).
(c.) The doctrine of the Person of Christ must therefore by comprehensive enough to present One ‘which is, and which was, and which is to come’ (Rev. 1:4), and must include the truths that:
(i.) His divine nature is eternal. In the beginning He was with God and was God, active in divine works (John 1:1-4).
(ii.) By His Incarnation He became man, being born of the ****** Mary by the power of the Holy Spirit, living on earth as a man amongst men. Yet though ‘truly and properly man’ He was as ‘truly and properly God’.
(iii.) Because of this He could make an offering of Himself as the divine Atonement.
(iv.) His identification of Himself with man did not terminate with the Ascension. In His glorified Being He is still one with mankind, acting as Savior of men by virtue of His Incarnation and accomplished Atonement (1 Tim. 2:5; Heb. 2:11).
(v.) He is to be made manifest to men again in divine Glory.
(vi.) He who ‘has appeared once and for all at the climax of history to abolish sin by the sacrifice of Himself’, and who has entered ‘heaven itself, to appear now before God on our behalf’, ‘will appear a second time, sin done away, to bring salvation to those who are watching for Him’ (Heb. 9:26, 24, 28).
(d.) There is unity in these statements which means that no aspect can be considered in isolation from the rest. The truth about the person of Jesus Christ cannot by stated without reference to His mission, and the true significance of His mission cannot be declared without reference to His nature.
HIS MANHOOD1. In the human aspect of His being He is truly and properly man (Heb. 2:16-18).
(a.) Here is declared the reality of the Incarnation, contradicting any idea that the Eternal Son ‘made in the likeness of men’ was not really human, but simply appeared to be human. That such errors arose in the New Testament times is clearly shows in 1 John 4:2,3.
(b.) In His earthly condition Jesus was truly man because it was divinely intended that He should be so. For the fulfilling of the divine purpose He ‘had to be made like these brothers of His in every way’ (Heb. 2:17).
Intimations of the unique nature of His person were, however, given to certain individuals (Matt. 1:19-21; 2:2; Luke 2:13-17; 2:28-33) and later the people generally were confronted by the arresting facts of His claims and deeds. These evidences that here was no ordinary man evoked explanations of a widely differing nature (for example, Matt. 13-16; John 3:2; 7:40-43), but none departed from the conviction that Jesus was a man, however extraordinary His actions and words might be.
(c.) The New Testament witnesses to this truth:
(i.) Jesus spoke of Himself as being man (John 8:40).
(ii.) John the Baptist and the apostles did so even when speaking of His dignity and glory (John 1:30; Acts 2:22; 13:38; Rom. 1:3).
2. The New Testament shows that Jesus was subject to all the limitations of human existence, using for His life and development only such resources as are available to man.
This is seen in the physical, emotional, mental, social, moral and spiritual aspects of His being.
(a.) He possessed a human body, capable of ordinary physical sensations. He hungered (Mark 11:12), ate **Mark 2:16), thirsted (John 19:28), was wearied (John 4:6), slept (Matt. 8:24), wept (john 11:35) and died (John 19:30).
(b.) The experiences of life drew from Him the normal responses. He manifested delight and grief, approval and disapproval, tenderness and anger, in ways and for reasons that we can understand (Mark 1:40, 41; 3:1-6; 9:33-37; 10:21,22; 14:33-36 – using only one Gospel). He spoke of the things that moved Him to pity, and of the things that aroused His anger and rebuke (Luke 13:10-17; also the parable teaching – the Unforgiving Servant in Matt. 18:21-35, the Good Samaritan in Luke 10:29-37 and the Prodigal Sin in Luke 15:11-32).
(c.) As His body was human, so also His mind was Human.
(i.) His mind developed gradually. In his youth He ‘increased in wisdom and stature’ (Luke 2:52).
(ii.) He learned facts as we do. He came seeking figs on a tree, and found none (Mark 11:12,13). When He wished to feed a crowd in the desert, He inquired of His disciples what food was available (Mark 6:38; 8:5). He asked the sisters of Lazarus, ‘Where have ye laid him?’ (John 11:34).
(iii.) He experienced surprise- which can be felt only by those whose knowledge is subject to limitations. He ‘marveled’ at the faith of the centurion (Matt. 8:10), and at the unbelief of His own townsfolk (Mark 6:6).
(d.) As a man He was involved in the life of the community, affected for better or worse by the legacy of the past and by the action of contemporaries.
In this setting He was enriched by the benefits of His ***ish inheritance and by the blessings of home life and human friendship.
He was not immune from the economic and the political disabilities of His people as they were reflected in the community life subject to some of the harsher expects of despotic Roman and local government. Now was He exempt from attack by those who had the intent and the power to do Him injury.
He lived as do others, as a human being in a human historic situation.
(e.) In the moral and spiritual aspect of life He was ‘in all points tempted like as we are’ (Heb. 4:15).
The Gospels record His temptations in the wilderness at the beginning of His public ministry, but also show that He was subject to spiritual conflict up to the hour of His death. To His disciples He said, ‘Ye are they which have continued with Me in My temptations’ (Luke 22:28), but even this comfort was denied Him in His final need.
The words ‘in all points’ go to root of the matter, for all temptation in basically a conflict between God’s will and self-will. All men are thus tempted though not of necessity by the same form of enticement. The nature of temptation will vary with the nature and the circumstances of the one who is tempted. But the root choice which Jesus had to make (Mark 14:36) was between the pressure of His own desires and the will of God for Him. In this he is one with us.
(f.) In his spiritual life He was not self-sustained, but made use of the spiritual resources available to His fellow men. He worshipped in the home, the synagogue and the Temple; He studied the Scriptures; and above all He lived a life of prayer.
For Him prayer was indispensable, not only as a habit of constant communion in activity (see John 11:41,42) but as a practice that involved periods of withdrawal from other occupations. If the actions of others interfered with His plan and privacy, He made opportunity to pray by retiring to some solitary place, even if this meant rising early in the morning or foregoing a night’s sleep (for example, Mark 1:35; 6:46; Luke 5:15,16).
In this life of divine communion, He as a man dwelt in the life and will of God, finding full resources for every need, even those of Gethsemane and the Cross.
3. The act of the Incarnation involved more than a committal to share human experience in a temporary way. Here was the demonstration in time of Christ’s commitment to be one with mankind for ever, so that He is both representative man and ideal man.
(a.) The Son of God took upon Himself the title’ Son of man’ with such completeness as to become the representative of the whole human race for whom He bound Himself to stand and to act.
Cost Him what it may, their lost condition is His business. Injury done to His brethren is injury done to Him (Acts 9:4). The neglect of the hungry, naked and deprived is a wound He bears (Matt. 25:44,45).
Moreover, this ‘Brother’ union with men is an eternal relationship. It does not date from the Incarnation but precedes and explains it. As in Old Testament days is was said of the God of Israel that ‘in all their affliction He was afflicted’ (Isa. 63:9), so the Incarnation is a visible testimony of the continuing oneness of Jesus with men.
(b.) Further, Jesus was more truly man than any other man for He was without sin – the ideal man. He manhood was true to the pattern of what God intended man to be. Although He was sent ‘in the likeness of sinful flesh’ (Rom. 8:3) and was ‘in all points tempted like as we are’ yet He was ‘without sin’ (Heb. 4:15. He ‘knew no sin’ (2 Cor. 5:21) and ‘did not sin’ (1 Pet. 2:22).
This truth would seem to separate Jesus from men and men from Him but, in the light of the gospel, is seen as a welcome truth for it demonstrates that a sinful condition is not God’s intention for men. For in the bond of oneness with men Jesus gave Himself completely for them and to them that all separation was cancelled and a way made for them to become as His is, which is to become what they were always intended to be. Only thus can they in their turn become ‘truly and properly’ men.
HIS DIVINE NATURE1. General evidence to this truth is drawn from:
(a.) the teaching of Jesus Himself
(b.) the revelation given by His character and mighty works
(c.) the witness of the mighty acts related to His person, such as His Incarnation, Resurrection and Ascension, and the mighty acts done by His followers in His name; and
(d.) the parts of the New Testament specially devoted to this doctrine, such as:
(i.) The Gospel of John, which reaches its climax in chapter 20:28,29, and clearly states its purpose in the two verses which follow: “Many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name.”
In this Gospel more than anywhere else in the New Testament is found the testimony given by Jesus Himself to His divine relationship with the Father and with the Holy Spirit.
(ii.) The Epistle to the Colossians, written to show that Jesus is the all-sufficient Saviour (See especially Col. 1:12-22).
(iii.) The Epistle to the Hebrews, written to confirm ***ish Christians in the truth that Jesus, the Incarnate Son, more than fulfills the hopes inspired by Old Testament revelation.
2. There are Mew Testament statements which refer to Jesus as being divine.
At the baptism of Jesus the announcement was made: “Thou art My beloved Son, in whom I am well pleased” (Mark 1:11). See also Mark 9:7; John 1:1,5:23; 10:30; Acts 2-:28)
3. To Him are ascribed those powers and perfections which belong only to God:
(a.) Every divine attribute (John 14:9; 16:15; Col. 2:9).
(b.) The divine holiness (Heb. 7:26; Rev. 3:7).
(c.) The divine love (John 15:9; Eph. 3:19).
(d.) Eternal existence (John 1:2; 8:58; Rev. 1:11).
(e.) Omnipotence (Matt. 28:18; Phil. 3:21).
(f.) Omnipresence (Matt. 18:20; 28:20).
(g.) Omniscience (Col. 2:3).
(h.) Unchangeableness (Heb. 13:8).
4. Jesus has performed and will perform works which are possible to God alone.
(a.) Jesus was one with Father as Create, Preserver and Governor (John 1:3; 1 Cor. 15:24; Col. 1:16, 17; Heb. 1:13).
(b.) He acts as Governor in the moral realm
- (i.) as the giver of law – ‘But I say unto you’ (Matt. 5:28, 32, 34, 39, 44; Matt. 7:24,26).
- (ii.) as Judge (John 5:22, Acts 10:42).
(c.) In the spiritual realm He
- (i.) makes Atonement between God and man (John 1:29; 6:51; Heb. 1:3).
- (ii.) bestows on men its benefits (Matt. 9:2; John 11:25, 26; 17:2; Acts 2:33).
5. The Lord Jesus Christ is shown as receiving worship as God.
(a.) By His followers (John 20:28; Acts 7:59; John 9:35-38; Rev. 1:5,6).
(b.) By angels (Heb. 1:6; Rev. 5:11, 12)
(c.) By all creation (Rev. 4:11).
6. Jesus made claims that can rightly be made only by God.
(a.) He claimed to be one with the Father, to possess divine attributes and to do divine works.
(b.) He acted as God by accepting worship (Luke 24:52).
(c.) Throughout His ministry His teaching about Himself was presented as a truth to which the Father Himself would testify (John 5:36, 37; 7:16, 17; 8:18; 12:27, 28; 15:26; Matt. 21:42).
(d.) These claims are to be seen in the light of His character and teaching.
He who said ‘I am meek and lowly of heart’ called for the searching regard for truth and condemned all forms of self-exaltation.
(e.) These claims are to be seen in the light of Calvary. They were made at the risk of His life, and eventually earned Him sentence of death (John 5:18; 10:33; 19:7).
(f.) These claims are to be seen in the light of history. Based on the doctrine that He is the Son of God and the Savior of men, His Kingdom has grown as He declared it would (Matt. 13:31-33).
7. The Old Testament witnesses to the doctrine concerning Jesus.
Every advance in divine revelation has an enriching effect on the revelation that preceded it. With the coming of greater light, values not previously perceived are seen to have been there from the first.
This truth is demonstrated in the coming together of the Old and New Testaments. In the hands of Jesus and in the light of the Christian revelation the Old Testament has a glory which it does not display when standing alone.
Of these Scriptures Jesus said, ‘they...testify of Me’ (John 5:39) and, in keeping with this claim, the contribution that the Old Testament makes to the Christian message is woven into the text of the New Testament.
The Old Testament supplies more than a collection of texts in support of the gospel message; the doctrine concerning Jesus is shown to be both the climax of its history and the fulfillment of its teaching. This is the particular theme of the Epistle to the Hebrews. (See Luke 24:44-47; John 5:45-47; Acts 2:16-21, 25-28, 34; 3:21-26; 8:30-35; 17:10-12; 18:28; 28:23).
On occasion this study has been pursued to extreme lengths, and Christian significance has been attributed to Old Testament writings by giving interpretations which are foreign to the meaning conveyed by the words when read in their context. Where such interpretations cannot be shown to have support from the Scripture itself, they have no weight for the purpose of teaching and doctrine.
THE UNITY OF THE TWO NATURES IN HIS PERSON1. This unites and controls the previous two statements already considered.
(a.) In the Lord Jesus Christ the divine and human natures are united in one Person. There are not two persons, one divine and one human; nor is the Lord Jesus Christ a divided Person, part divine and part human.
(b.) This declaration ensures that neither of the two statements which follow can be thought of in a way that ignores the other, and certainly not as being in conflict with the other. We do not speak of the deity of Jesus in a way that cancels the teaching that He is truly and properly man, nor of His humanity in a way that cancels the teaching that He is truly and properly God.
2. From time to time within the first four hundred years of Christian history, there arose in the Church teachings about Jesus which denied one or other of the doctrines that I’ve written here.
(a.) Church councils were called to deal with the authors and followers of these heretical movements. In some instances deliberation on these matters involved protracted discussion, but they also led to the publishing of carefully worded statements in which orthodox doctrine was set forth in the language of the age.
(b.) Concerning the doctrine that Jesus is both God and man, the Church Councils which met at Chalcedon in 451 A.D. declared:
“We all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards to the Godhead, and at the same time of one substance with us as regards to His manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards His manhood begotten, for us men and for our salvation, of Mary the ******. (Documents of the Christian Church, Henry Bettenson, p. 73).
Concerning the doctrine that in His Person the two natures are unified, the same Creed contains the teaching that the two natures are:
“without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, the Lord Jesus Christ.
3. The Incarnation involved for the Son a ministry of self-giving and self-humbling.
He who was rich, for our sakes became poor, humbling or emptying Himself to take the form of a servant (2 Cor. 8:9; Phil. 2:7).
4. The purposes of the Incarnation were fulfilled by means of the limitations Jesus accepted.
The self-giving nature of the love of God, and the intensity of the divine purpose to bring men into a living fellowship with Himself could be revealed in no other way.
The might of the divine holiness, love and truth is revealed by the fact that in their strength Jesus won the victory over evil.
Because the Lord Jesus Christ is both God and man, He is
(a.) the Supreme Revealer of God in terms which are effective for all men for all time.
(b.) the Brother and Helper of men, who acts with human sympathy and in divine power (Heb. 4:15,16)
(c.) the Reconciler, Intercessor and Savior:
- (i.) uniting the divine and human natures in His person;
- (ii.) uniting Himself with all men, and opening the way for the reconciliation of God and man, and man with his neighbor, through His Incarnation and Atonement;
- (iii.) evoking repentance and faith by His life and death; and
- (iv.) dwelling in those who receive Him in the power of His risen life.
5. The restriction involved in the Incarnation did not impair the reliability of the teaching Jesus gave.
As the Hold Child He could not manifest the divine attribute of omniscience; instead, He grew in knowledge by the exercise of the mental powers common to men.
The knowledge He gained from the Scriptures and experience was illuminated by His constant communion with the Father. He dwelt in the light of God and saw all things in that light. Nothing is properly known until it is known as God knows it and seen as God sees it. This was the nature of the knowledge possessed by Jesus (see John 3:11-13).
Jesus did not claim to know everything, and said that He could not impart knowledge that belonged to the Father alone and which He did not intend man to have (Mark 13:32; Acts 1:7). He did not pronounce on every subject presented by questioners; He distinguished between what was important and unimportant, between the essential and the non-essential (Luke 13:23-30; John 21:20-22).
But he knew accurately all that it was necessary for Him to know for His mission of revelation and redemption. He claimed to possess progressive illumination from the Father (John 5:20) and to know Him in a unique way (Matt. 11:27; John 6:46; 10:15). He knew also from where He came and where He would go (John 8:14), and spoke of the coming work of the Holt Spirit and of His own work as it affected all men for all time.
He claimed to be ‘the Truth’, adding that ‘heaven and earth shall pass away: but My words shall not pass away’ (Mark 13:31). He declared that the Father and the Holy Spirit approved His words (Luke 9:35; John 14:26; 16:14) and that men who acted in accordance with His teaching were building on a rock that would withstand every test (Matt. 7:24,25).
Therefore taking into mind these truths which I have systematically presented to you, I believe that Jesus was/is/and forever will be: fully man and fully God. I apologize if there are any typos; please tell me and I will correct them as soon as I can. I look forward to any questions from those of you who actually read all of that and take Christian apologetics seriously. I’m now going to rest my fingers and make a new pot of coffee.
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