Jesus had a divine nature and a human nature
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Jesus did not merely have a brush with humanity, He took to Himself a genuine human nature with every human attribute except sinfulness. His human nature was in submission to His Divine Nature without sacrificing any of its humanness. Let us study the proofs of His human nature:
(1) Jesus was born a natural infant in Bethlehem’s manger and wrapped in a baby’s swaddling clothes (Lk. 2:7).
(2) He grew up in the normal manner of a child (Lk. 2:39, 40).
(3) He grew up in subjection to His parents (Lk. 2:51, 52).
(4) Jesus was traced through two human geneologies, one of Joseph (Mt. 1), and one of Mary (Lk. 3:23–38).
(5) He is called “The Seed of Woman,” “The Seed of Abraham,” and “The Son of David,” and is in this way linked to the human race.
(6) Jesus was tempted and tested in all points as we are, without sin. It is often asked if Jesus could have sinned. He could not have sinned because He possessed, in addition to His human nature, a Divine Nature which was Holy; furthermore, because He was conceived by the Holy Spirit without a human father, His human nature was devoid of sin.
(1) Jesus was born a natural infant in Bethlehem’s manger and wrapped in a baby’s swaddling clothes (Lk. 2:7).
(2) He grew up in the normal manner of a child (Lk. 2:39, 40).
(3) He grew up in subjection to His parents (Lk. 2:51, 52).
(4) Jesus was traced through two human geneologies, one of Joseph (Mt. 1), and one of Mary (Lk. 3:23–38).
(5) He is called “The Seed of Woman,” “The Seed of Abraham,” and “The Son of David,” and is in this way linked to the human race.
(6) Jesus was tempted and tested in all points as we are, without sin. It is often asked if Jesus could have sinned. He could not have sinned because He possessed, in addition to His human nature, a Divine Nature which was Holy; furthermore, because He was conceived by the Holy Spirit without a human father, His human nature was devoid of sin.
In addition to this, his human nature was in perfect submission to His Divine Nature and Divine Will. Then, some will say, why was He tempted if He could not sin? Temptation, as applied to Jesus meant “testing.” It was perfectly in order for Him to be tested to demonstrate, as the Last Adam, His perfect obedience; and as the Lamb of God, that He was “without spot or blemish.” (Mt. 4:1–11; Lk. 4:1–13; Mt. 26:36–46; Heb. 2:18, 4:15).
(7) He calls Himself a man (Jn. 8:40); He calls Himself or is called the Son of Man seventy (70) times (Jn. 8:28); “One Mediator, the man Christ Jesus” (1 Tm. 2:5).
(8) Jesus is our High Priest. The qualification of a priest is that he must be taken from among men in order to be their representative. He must share their state (Heb. 5:1–10). Isaiah saw Jesus in prophetic vision as “the man of sorrows and acquainted with grief” (Is. 53:3). The true High Priest must also be able to approach the Throne of God on His own merit. Jesus the Son of God represents God to Man, and conversely Man to God. Our High Priest is the God-man; a High Priest after the order of Melchizedek.
(9) Jesus had human attributes such as hunger, thirst, tears, fatigue, etc.; at last He suffered, shed His blood, died and was buried.
(10) Even after the Resurrection, with a glorified body, He could invite Thomas to touch His hands and side to feel His wounds. He still retained His humanity along with His Divinity. In Revelation 19:13 He returns to reign on earth and it is said of Him: “And he was clothed with a vesture dipped in blood.…” In Revelation chapter twenty-two, we see Jesus with the Father in the New Jerusalem and He is called the “Lamb.” The threefold positional work of Jesus was to be that of Prophet, Priest, and King; in the coming age Jesus will retain these same distinctions. (See Acts 3:19–26; Heb. 7:17, 21; Mt. 27:29, 37; Jn. 19:21; 1 Tm. 1:17; 1 Tm. 6:13–16; 2 Pt. 1:11; Heb. 1:8–14.) The Son of God became the Son of man in order that the sons of men might become sons of God.
b) The Divine Nature of Jesus. If we approach the study of Jesus with human reason, we tend to discover only His humanity; if we approach it with emotional devotion, we tend to find only His Divinity; but if we study the Bible with faith, we accept what God’s Word reveals—both humanity and Deity. We have examined the proofs of His humanity; let us now look at the evidence of His Deity:
(1) In the Old Testament, the prophets prophesy of His coming, and give to Him Divine names: (a) Isaiah calls Him “The Mighty God, the Everlasting Father” (Is. 9:6, 7), and “Immanuel,” God with us (7:14). (b) Jeremiah refers to Him as “The LORD Our Righteousness [Jehovah Tsidkenu]” (Jer. 23:6). (c) David speaks of Him as “My Lord” (Ps. 110:1–7).
(2) He is called God, and Lord in the New Testament: “And Thomas answered and said unto Him, My Lord and my God” (Jn. 20:28); “And we know that the Son of God is come … This is the true God and eternal life.” (1 Jn. 5:20). “… Christ came who is over all, God blessed forever. Amen”. (Rom. 9:5); “… And the Word was God” (Jn. 1:1); “… the glorious appearing of the great God and our Saviour Jesus Christ” (Ti. 2:13); “Thy throne O God is for ever and ever” (Heb. 1:8, quoted from Ps. 45:6).
(3) He is called the “unique” Son of God. The term “only begotten” (Gr., monogenes) means “unique, of the very same kind.” Jesus was not created as the Son, He was eternally the Son. “Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (Jn. 5:25); “For what the law could not do, in that it was weak through the flesh, God sending His own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh …” (Rom. 8:3); “He is anti-Christ that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: but he that acknowledgeth the Son hath the Father also” (1 Jn. 2:22b, 23).
(4) Jesus declares Himself to be One with the Father: “I and my Father are one” Jn. 10:30); “he that hath seen me hath seen the Father” (Jn. 14:9). (Also Jn. 14:7–11)
(5) Jesus had pre-existence: “Before Abraham was I AM” (Jn. 8:58); “In the beginning was the Word, and the Word was with God, and the Word was God … And the Word became flesh” (Jn. 1:1–5, 14); “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (Jn. 17:5). (See also Phil. 2:5–11; Jn. 1:15; Heb. 1:1–3.)
(6) To Jesus were ascribed Divine attributes:
(7) He calls Himself a man (Jn. 8:40); He calls Himself or is called the Son of Man seventy (70) times (Jn. 8:28); “One Mediator, the man Christ Jesus” (1 Tm. 2:5).
(8) Jesus is our High Priest. The qualification of a priest is that he must be taken from among men in order to be their representative. He must share their state (Heb. 5:1–10). Isaiah saw Jesus in prophetic vision as “the man of sorrows and acquainted with grief” (Is. 53:3). The true High Priest must also be able to approach the Throne of God on His own merit. Jesus the Son of God represents God to Man, and conversely Man to God. Our High Priest is the God-man; a High Priest after the order of Melchizedek.
(9) Jesus had human attributes such as hunger, thirst, tears, fatigue, etc.; at last He suffered, shed His blood, died and was buried.
(10) Even after the Resurrection, with a glorified body, He could invite Thomas to touch His hands and side to feel His wounds. He still retained His humanity along with His Divinity. In Revelation 19:13 He returns to reign on earth and it is said of Him: “And he was clothed with a vesture dipped in blood.…” In Revelation chapter twenty-two, we see Jesus with the Father in the New Jerusalem and He is called the “Lamb.” The threefold positional work of Jesus was to be that of Prophet, Priest, and King; in the coming age Jesus will retain these same distinctions. (See Acts 3:19–26; Heb. 7:17, 21; Mt. 27:29, 37; Jn. 19:21; 1 Tm. 1:17; 1 Tm. 6:13–16; 2 Pt. 1:11; Heb. 1:8–14.) The Son of God became the Son of man in order that the sons of men might become sons of God.
b) The Divine Nature of Jesus. If we approach the study of Jesus with human reason, we tend to discover only His humanity; if we approach it with emotional devotion, we tend to find only His Divinity; but if we study the Bible with faith, we accept what God’s Word reveals—both humanity and Deity. We have examined the proofs of His humanity; let us now look at the evidence of His Deity:
(1) In the Old Testament, the prophets prophesy of His coming, and give to Him Divine names: (a) Isaiah calls Him “The Mighty God, the Everlasting Father” (Is. 9:6, 7), and “Immanuel,” God with us (7:14). (b) Jeremiah refers to Him as “The LORD Our Righteousness [Jehovah Tsidkenu]” (Jer. 23:6). (c) David speaks of Him as “My Lord” (Ps. 110:1–7).
(2) He is called God, and Lord in the New Testament: “And Thomas answered and said unto Him, My Lord and my God” (Jn. 20:28); “And we know that the Son of God is come … This is the true God and eternal life.” (1 Jn. 5:20). “… Christ came who is over all, God blessed forever. Amen”. (Rom. 9:5); “… And the Word was God” (Jn. 1:1); “… the glorious appearing of the great God and our Saviour Jesus Christ” (Ti. 2:13); “Thy throne O God is for ever and ever” (Heb. 1:8, quoted from Ps. 45:6).
(3) He is called the “unique” Son of God. The term “only begotten” (Gr., monogenes) means “unique, of the very same kind.” Jesus was not created as the Son, He was eternally the Son. “Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (Jn. 5:25); “For what the law could not do, in that it was weak through the flesh, God sending His own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh …” (Rom. 8:3); “He is anti-Christ that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: but he that acknowledgeth the Son hath the Father also” (1 Jn. 2:22b, 23).
(4) Jesus declares Himself to be One with the Father: “I and my Father are one” Jn. 10:30); “he that hath seen me hath seen the Father” (Jn. 14:9). (Also Jn. 14:7–11)
(5) Jesus had pre-existence: “Before Abraham was I AM” (Jn. 8:58); “In the beginning was the Word, and the Word was with God, and the Word was God … And the Word became flesh” (Jn. 1:1–5, 14); “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (Jn. 17:5). (See also Phil. 2:5–11; Jn. 1:15; Heb. 1:1–3.)
(6) To Jesus were ascribed Divine attributes:
- (a) Omnipotence, “All power is given unto me in heaven and in earth” (Mt. 28:18); “And without Him was not any thing made that was made” (Jn. 1:3); “For by him were all things created, that are in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him; and He is before all things, and by Him all things consist” (Col. 1:16, 17). (See also Jn. 1:14; 11:25, 26; 20:30, 31; Col. 2:9).
- (b) Omniscience, “But Jesus did not commit Himself unto them, because He knew all men, And needed not that any should testify of man: for He knew what was in man,” (Jn. 2:24, 25). (See also, Jn 1:48–51; 16:30; 21:17, 18; Col. 2:3).
- (c) Omnipresence, “… Lo I am with you away, even unto the end of the world” (Mt. 28:20); “And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven” (Jn. 3:13).
- (d) Eternity, “He is before all things” (Col. 1:17); “Jesus Christ the same yesterday, and today, and for ever” (Heb. 13:8). (See also Jn. 1:1–3; 8:58; Mi. 5:2; Rv. 1:17; Heb. 1:8).
- (e) Immutability, see Heb. 13:8.
- (f) Creation, See Jn. 1:3, 10; Col. 1:16; Heb. 1:10; Eph. 3:9; Jn. 1:10.
- (g) Holiness, “Ye know that he was manifested to take away our sins; and in him is no sin” (1 Jn. 3:5). (See also 1 Pt. 2:22; Heb. 7:26).
- (h) Forgiveness of sins, “He said … Son, thy sins be forgiven thee” (Mk. 2:5). (Also Lk. 7:48). (i) All Judgment is given Him, “For the Father judgeth no man, but hath committed all judgment unto the Son” (Jn. 5:22).
(7) Jesus made statements about Himself that would be absurdly grandiose were He not Divine. “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die” (Jn. 11:25, 26). (See also Jn. 4:14, 26; 5:20; 6:33–35, 40, 50, 51, 53, 54, 63; 8:12, 23, 24, 56, 58; 9:35–39; 10:7–9.)
(8) Jesus was aware of and declared His unique relationship as the Son of God to the Father and to the Holy Spirit. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: … It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (Jn. 15:26; 16:7). (See also Jn. 6:20–27; 7:38, 39).
(9) Worship was ascribed to Jesus. Exodus 34:14 stipulates: “For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God.…” Worship belongs only unto God Almighty; yet Christ received genuine worship without objection or protest.
“They that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God” (Mt. 14:33). At Jesus’ birth the wise men came to pay homage unto Him: “… we have seen His star in the east, and are come to worship Him … And when they were come into the house, they saw the young child with Mary His mother, and fell down and worshipped Him, …” (Mt. 2:2, 11). God commanded concerning His Son, “And again, when He bringeth in the firstbegotten into the world, He saith, And let all the angels of God worship Him” (Heb. 1:6). To whomever worship is ascribed, the same is very God of very God. Jesus is very God, second Person of the Godhead, Coequal and Coeternal with the Father. Amen.
In ancient times, the Deity of Christ was denied; first by the Ebionites in 107 A.D., then later (in 325 A.D.) by Arias and his followers. In modern times Christ’s Deity has been questioned by the Deists, the Unitarians, the Christian Scientists, Jehovah’s Witnesses, Mormons and many liberal theologians. The main stream of the Church has always held to the doctrines of the Trinity and the Deity of Christ. Some, who have professed belief in Christ’s Deity, actually believed in a created Christ who was above men but less than God, or they believed that He Was “divine” in the sense that all men may be divine.
Duffield, G. P., & Van Cleave, N. M. (1983). Foundations of Pentecostal theology (pp. 94–98). Los Angeles, CA: L.I.F.E. Bible College.
In ancient times, the Deity of Christ was denied; first by the Ebionites in 107 A.D., then later (in 325 A.D.) by Arias and his followers. In modern times Christ’s Deity has been questioned by the Deists, the Unitarians, the Christian Scientists, Jehovah’s Witnesses, Mormons and many liberal theologians. The main stream of the Church has always held to the doctrines of the Trinity and the Deity of Christ. Some, who have professed belief in Christ’s Deity, actually believed in a created Christ who was above men but less than God, or they believed that He Was “divine” in the sense that all men may be divine.
Duffield, G. P., & Van Cleave, N. M. (1983). Foundations of Pentecostal theology (pp. 94–98). Los Angeles, CA: L.I.F.E. Bible College.
