021. Chapter 18: The Divinity, Incarnation, and Union of Two Natures in the Person of Our Lor...
------------ CHAPTER EIGHTEEN ------------ The Divinity, Incarnation, and Union of Two Natures in the Person of Our Lord Jesus Christ In the previous chapter we have shown that the Mediator had to fulfil four conditions. He must be 1) very God, 2) very man out of Man 1:3) a holy man, and 4) God and man in one Person. We also have shown the Lord Jesus Christ to be this Surety and Mediator. It is therefore also essential that these four conditions are fulfilled in Christ Jesus.
We first of all wish to affirm that there is only one God, and not two or three gods. There is neither an inferior nor a superior God. God is superior to all creatures, but this is not true in reference to another god, for there is no other god. “For though there be that are called gods ... to us there is but one God” (1 Corinthians 8:5-6).
Secondly, we affirm that this one divine Being subsists in three independent Persons: the Father, the Son, and the Holy Ghost. “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost” (1 John 5:7).
Thirdly, we affirm that these three Persons are neither separate from the divine Being, nor from each other. There is but one God. “... and these three are one” (1 John 5:7).
Fourthly, we affirm that these three persons are distinct, so that one Person is not identical with another Person. Each Person is a different Person, and yet not a different God. “Another Comforter (John 14:16) ... whom I will send unto you from the Father” (John 15:26).
Fifthly, we affirm that each Person is the one and only true God. The Lord Jesus Christ is Very God
It is first of all necessary to show that the Lord Jesus is very God. The Socinians and Anabaptists deny this. We, however, uphold this as a major tenet of the Christian religion. This is evident from all those proof texts by which we are convinced that Jehovah is God. We shall prove that Jehovah is God from the fact that,
(1) He is called God everywhere in Scripture. It is without question that whenever Jehovah is called God the reference is not to angels or authorities, but to the eternal God;
(2) He is eternal, infinite, omniscient, and omnipotent; (3) He has created heaven and earth and still upholds and governs the same; (4) He must be honored, worshipped, believed, feared, and served. There is no one who would dare to cast doubt upon these proofs. These proofs being an absolute certainty, the Lord Jesus is therefore very God, for there is abundant testimony in Scripture that these four matters are stated in reference to Him. It is therefore blasphemous if one would dare to deny that the Lord Jesus is very God, and to suggest that He is merely called God because of His miraculous conception, His mission in this world, God’s love towards Him, His miracles, His ministry, His resurrection from the dead, and His glorification. None of these things render one divine. They are the proofs of, rather than the basis for, His divinity. That Christ is the true, eternal God is therefore evident from the four aforementioned proofs. First, He is referred to as God throughout Scripture, and the context of these references is such that all evasive arguments are silenced.
(1) Only consider these texts: “Therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows” (Psalms 45:7). [Note: The Statenvertaling reads as follows: “Daarom heeft U O God! uw God gezalfd,” that is, “Therefore Thou, Oh God! hast been anointed by Thy God.”] That this initial reference to God relates to the Lord Jesus is evident when we read, “But unto the Son He saith, Thy throne, O God, is for ever and ever: ... therefore God, even Thy God, hath anointed Thee” (Hebrews 1:8-9).
Without a doubt thy God refers to the true, eternal God. How can this be confirmed? The answer is that He is expressly called God here. Likewise the Lord Jesus, is also here called God as well as is the Father: therefore He is the eternal, true God.
(2) Add to these the texts in which He is called Jehovah. In the entire Scriptures this name is neither attributed nor can be attributed to anyone else but the eternal, true God -- a truth which we already have confirmed in chapter three. The fact that the Lord Jesus is called Jehovah is confirmed for instance in Jeremiah 23:5-6, where we read, “I will raise unto David a righteous Branch ... and this is His Name whereby He shall be called, THE Lord (that is, Jehovah) OUR RIGHTEOUSNESS.” That the Lord Jesus is here called Jehovah is confirmed by the fact that He is the Branch, the King of Zion, who is here called by this name. Thus, the Lord Jesus is the true and eternal God.
(3) Add to these from the New Testament, Romans 9:5, where we read, “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever.” In the preceding context no mention is made of God the Father, but only of the Lord Jesus, and He is said to have come from the fathers as concerning the flesh. It is beyond all controversy that the reference here is to the Lord Jesus and His human nature. Of the very same Person it is said immediately (as in one breath) that He is God who is to be blessed for ever. I repeat, as in one breath, for nothing separates these two clauses, neither a period, nor a colon, but only a comma, upon which follow the words
(4) This is also confirmed in 1 John 5:20, where we read, “This is the true God.” It is not written here that He is God, nor merely that He is truly God, but rather that He is the true God, and thus the only God. He is also said to be
Evasive Argument: The use of this name cannot be the basis for concluding the eternal Godhead of Christ, for governors are also referred to as gods.
Answer: When they are called “gods,” the context is such that one is able to observe at once that the name is contrasted with actual existence (cf. 1 Corinthians 8:5-6). In such descriptions one can perceive at a glance that the reference is to creatures to whom special gifts from God are ascribed, as is true in Psalms 82:6. In verse 2 of this psalm the reference is to ungodly judges who are threatened with death in verse 7. When the Lord Jesus is called “God,” however, He is called Jehovah, God to be praised for ever, the true God, the form of God, and the express image of His Father’s Person. Neither angels nor authorities are referred to as God in the singular. The second proof for the Godhead of the Lord Jesus can be deduced from the divine attributes which are ascribed to Him. He who is eternal, omniscient, and omnipotent, is the true God. This is undeniably true. Since all this applies to the Lord Jesus, He is thus very God.
(1) Christ’s eternity is confirmed in the following text: “But thou, Bethlehem Ephratah ... out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Micah 5:2). Matthew 2:6 and John 7:42 confirm that this refers to the Lord Jesus, who, according to the flesh, would come forth out of Bethlehem. This very Person was from eternity. He is consequently also called the “everlasting Father” (Isaiah 9:6), the One who existed “before Abraham was” (John 8:58), and the “... Alpha and Omega, the beginning and the ending ... which is, and which was, and which is to come” (Revelation 1:8). This is an express description of eternity, which can only be properly ascribed to the true God. “And Abraham ... called there on the name of the Lord, the everlasting God” (Genesis 21:33). Thus, Christ is the true God.
(2) Christ’s omniscience is confirmed by the following texts: “... I am He which searcheth the reins and hearts” (Revelation 2:23); “And needed not that any should testify of man: for He knew what was in man” (John 2:25). This is a divine attribute: “For Thou, even Thou only, knowest the hearts of all the children of men” (1 Kings 8:39). Thus, Christ is the true God.
(3) Christ’s omnipotence is confirmed by the following texts: “... the Almighty” (Revelation 1:8); “... according to the working whereby He is able even to subdue all things unto Himself” (Php 3:21). However, only God is omnipotent: “... the Lord God omnipotent reigneth” (Revelation 19:6). Thus, Christ is the true God. The third proof for the Godhead of the Lord Jesus we deduce from divine works. He who has created heaven and earth, upholds and governs everything, of Himself performed miracles, regenerates man, and resurrects the dead -- He is the true God. No one denies this (cf. Jeremiah 10:11-13; Isaiah 44:25-28). Since this all applies to Christ, however, He is therefore the true God.
(1) John 1:3 confirms that Christ created the world, for we read, “All things were made by Him (the Word); and without Him was not any thing made that was made.” Christ is the Word (vs. 1). Creation here does not refer to regeneration, but to the generation of everything out of nothing. “All things” -- therefore nothing is excluded. This is also found in Colossians 1:16-17, where it is written, “For by Him (the image of the invisible God) were all things created, that are in heaven, and that are in earth ... all things were created by Him, and for Him.” Through Him, that is, not as a means or instrument (for even then He would have existed prior to creation), but rather through Him as the energizing cause, since the preposition “through” refers to the initial energizing cause. “Through Him ... are all things” (Romans 11:36); “... by Jesus Christ, and God the Father ...” (Galatians 1:1). All things are also unto Him, which can be ascribed only to the initial energizing cause and not to the instrument. “... to Him, are all things” (Romans 11:36).
(2) That Christ upholds and governs all things is also evident. “My Father worketh hitherto, and I work ... for what things soever He doeth, these also doeth the Son likewise” (John 5:17
(3) That Christ performs miracles by His own power is evident “... there went virtue out of Him, and healed them all” (Luke 6:19); “... I perceive that virtue is gone out of Me” (Luke 8:46). When the apostles performed miracles, they did not do so by their own power, but by the power of Christ. “Why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? And His Name through faith in His Name hath made this man strong” (Acts 3:12
(4) That Christ resurrects the dead is evident, “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will.” “All that are in the graves shall hear His voice, and shall come forth” (John 5:21
(1) in reference to honor: “That all men should honour the Son, even as they honour the Father” (John 5:23);
(2) in reference to baptism: “... baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19);
(3) in reference to worship: “And let all the angels of God worship Him” (Hebrews 1:6); “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13);
(4) in reference to faith: “Ye believe in God, believe also in Me” (John 14:1). When we read that Israel believed Moses (Exodus 14:31), this refers to the doctrine of Moses, and that they believed Moses to have been sent from God. When we read that Israel was baptized unto Moses (Exodus 14:22; 1 Corinthians 10:2), this means that it was performed by the hand of Moses and by His service;
(5) in reference to trust: “Blessed are all they that put their trust in Him” (Psalms 2:12). Each of these proofs is sufficiently forceful to believe in the Godhead of the Lord Jesus. When considering all these proofs together, we can only lift up our hearts to the Lord Jesus and exclaim, “The Lord Jesus is God.”
Objection: The thought could occur that some may not be able to harmonize various expressions in the Word of God with the aforesaid. How ought we to understand that Christ is said to 1) be less than His Father? “For My Father is greater than I” (John 14:28); 2) not be able to do anything of Himself (John 5:19); 3) receive everything from the Father (2 Peter 1:17; Matthew 28:18); 4) be God’s servant (Isaiah 42:1); 5) be sent of the Father (John 10:36); 6) pray to the Father (Hebrews 5:7); 7) be distinguished from the Father (John 17:3); 8) be the firstborn of all creatures (Colossians 1:15); 9) and the beginning of the creation of God (Revelation 3:14)?
Answer: These difficulties will at once be resolved when one considers:
(1) Christ has two natures, and that some things about His Person are said about His natures.
(2) To consider Christ in His divine nature is an entirely different matter than viewing Him in His mediatorial office and administration. Respecting the latter He is said to be less, to be a servant, to pray, to receive, and to have been sent.
(3) He is distinct from the Father, but not severed from Him as a Person, and thus coessential with the Father. John 17:3 neither denies the Godhead of Christ nor states that the Father alone is God in distinction from Christ, but rather that the Father is the only God in distinction from idols. Likewise the Son and the Holy Spirit are the only God. In this text Christ is distinguished from His Father in reference to His mediatorial office, a distinction that must be understood in order to obtain eternal life.
(4) Although He is called the firstborn of all creatures, He is never called the first-created. He is the firstborn of the Father by eternal generation; in reference to the creature He is the heir of all things, and as Mediator He has the Old Testament right of the firstborn.
(5) When He is called the beginning of creation, this must not be understood in a passive sense, as if He were first created, but in an active sense, having created all things, and all things having their origin in Him. All things must thus end in Him, He being their origin. The Lord Jesus, being true and eternal God, has assumed the human nature. Neither the divine Essence, nor the Father, nor the Holy Ghost became man, but only the second Person, the Son. According to His Godhead, Christ is the eternal Son of the eternal Father by an eternal and incomprehensible generation, and thus He is called the Son par excellence (Hebrews 1:5). “... His own Son” (Romans 8:32); “... the only begotten Son” (John 1:18); “... the image of the invisible God” (Colossians 1:15); “... the express image of His person” (Hebrews 1:3). This Son causes all believers to be sons and daughters of God by their betrothal to Him as bride to her Bridegroom, but also by faith as members of Him their Head. The Lord Jesus Christ is Very Man The Lord Jesus is not only true and eternal God, but He is also very man -- a man out of man. I repeat, He is very man. This is not merely so in appearance, but in very truth, having that very nature.
First, He is frequently referred to as a man. “... which is by one man, Jesus Christ” (Romans 5:15); “... the last Adam ...” (1 Corinthians 15:45); “... the man Christ Jesus ...” (1 Timothy 2:5).
Secondly, He had:
(1) a true human body; “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same” (Hebrews 2:14); “Behold My hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have” (Luke 24:39);
(2) a true human soul; His Godhead was not a substitute to Him for a soul. “Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Matthew 20:28); “My soul is exceeding sorrowful, even unto death” (Matthew 26:38).
Thirdly, He was subject to various human afflictions and emotions, however, without sin. He was an hungered (Matthew 4:2), thirsted (John 19:28), was sorrowful (Matthew 26:38), wept (John 11:35), was glad (John 11:15), and was wearied (John 4:6). Thus, Christ was very man.
He did not bring this human nature with Him from heaven; it was not created out of nothing, nor from some matter as some Anabaptists insist. He is man out of man, in order that He would have the identical nature (not merely a similar nature) which He would redeem. This is confirmed in the Old Testament by way of prophecy, and in the New Testament by way of fulfillment. In the Old Testament He is called the Seed of the woman. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head” (Genesis 3:15). “Thee” refers to the serpent, the devil, who beguiled Eve (2 Corinthians 11:3). The seed of the serpent refers to the ungodly, the children of the devil (1 John 3:10). The woman refers to the woman who had sinned, who had been beguiled by the devil and who would have sorrow in carrying and bearing children. This woman was Eve, the wife of Adam, the mother of all living. The Seed of the woman does not refer to all mankind descended from her, but to the Lord Jesus Christ. This is confirmed not only by the mere fact that the word seed is used in reference to Christ in Galatians 3:16, nor that He is called the fruit of Mary’s womb (Luke 1:42), and was made of a woman (Galatians 4:4), but particularly because whatever is written concerning this seed can only be applicable to Christ -- that He would bruise the head of the serpent; that is, that He would conquer the devil (Hebrews 2:14).
Furthermore, consider those texts in which Christ is called the seed of Abraham, Isaac, and Jacob (Genesis 22:18
(1) “I will set up thy seed after thee”; Solomon was already born and sat upon the throne while David was still alive;
(2) “I will stablish the throne of His kingdom forever” (2 Samuel 7:13). Solomon died and his descendants ceased to be kings. Concerning Christ, however, the angel said, “And He shall reign over the house of Jacob for ever” (Luke 1:33). Since this text speaks of Christ, it is clearly confirmed that He was of David’s seed, and came forth out of his bowels as far as His flesh was concerned. The same is also evident in the New Testament, so that there is no need to quote any texts. Nevertheless, consider those texts in which:
(1) Mary is called the mother of our Lord Jesus Christ, and in which Christ is called the Son of man. Both nature and Scripture teach and confirm that no one can be a mother unless she has brought forth a man, and no one can be a son of man unless his existence originates in man.
(2) Add to this, “Blessed is the fruit of thy womb” (Luke 1:42). Whatever fruit trees and animals bring forth, has proceeded from their substance. The children of humanity are the fruits of its womb, and thus proceed from its substance. Christ thus proceeded from the substance of Mary. This is also confirmed by those texts which make mention of Mary’s impregnation, as in Luke 1:36. This is also stated concerning other women, such as in Luke 1:36.
(3) Add to this the following texts: “Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh” (Romans 1:3); “Whose are the fathers, and of whom as concerning the flesh Christ came” (Romans 9:5); “... made of a woman” (Galatians 4:4); “For both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren” (Hebrews 2:11). Add to this the genealogies of Matthew 1:1-25 and Luke 3:1-38. These texts ought to fully convince everyone in his own mind that Christ is very man out of man.
Objection #1: “That which is conceived in her is of the Holy Ghost” (Matthew 1:20).
Answer: Since God is a Spirit, this does not refer to the origin of substance but to the original cause of this conception. Mary did not become pregnant spontaneously and as a consequence of her womanhood, but by the creative power of the Holy Spirit. He is nevertheless not a son of the Holy Spirit. Fatherhood and sonship are the result of generation, by which a person comes into existence from the substance of another, and after its own kind. In referring to the Holy Spirit, we cannot speak here of generation, but rather of a creative act in regard to the seed of Mary. For this reason He is said to be without a father as far as His human nature is concerned (Hebrews 7:3).
Objection #2: In Romans 8:3 we read, “in the likeness of sinful flesh,” and in Php 2:8, “And being found in fashion as a man.”
Answer: (1) The words “likeness” and “in fashion as” do not refer to external appearance, but to an internal reality, such as man being truly human. “And Adam ... begat a son in his own likeness, after his image” (Genesis 5:3). “In the likeness of sinful flesh” refers to the human nature of which all sinful men are partakers. Christ, however, possesses this without sin.
(2) If one wishes to consider “likeness” and “in fashion as” to be references to that which is human-like rather than that which is truly human, then this must refer to man in his sinfulness. Christ had neither the form nor the sinful nature of sinful men. Natural men, perceiving all men to be sinful, considered Him as such, as they did not truly know Him. He, being truly human and being known as such, was without sin, however; and by virtue of a wrong conclusion that all men are sinful merely appeared to be sinful to other natural men (Isaiah 53:4).
Objection #3: He is said to be “from heaven” (cf. John 6:33; Ephesians 4:9; 1 Corinthians 15:47).
Answer: Christ has two natures. “To be from heaven” properly refers to His personhood, His divinity, as it likewise properly belongs to His human nature to be “from man.”
Objection #4: If Christ is very man of man, should He not of necessity have original sin?
Answer: (1) Those who deny original sin obviously cannot raise this objection.
(2) Original sin is passed on to descendants by way of generation which involves both the man and the woman.
This, however, does not apply to Christ, who was neither conceived by the involvement of a man nor by the exercise of a human will, but rather by the creative power of the Holy Spirit, having been formed from the blood and seed of Mary which in itself is not sinful.
Christ, being man out of man, was born out of the Virgin Mary. She was a virgin when the Lord Jesus was formed within her and remained a virgin throughout her entire pregnancy, during which time Christ’s body developed in a normal human manner. She was a virgin when, after the normal period of time, she gave birth to Christ in a normal manner, and it is credible that she remained a virgin until the day of her death. The prophecy was as follows, “Behold, a virgin shall conceive, and bear a son” (Isaiah 7:14), which was fulfilled in Matthew 1:1-25, and in Luke 1:1-80; Luke 2:1-52. The Lord has concealed from us the month, day, and hour of the birth of Jesus Christ, in order that there be no occasion for superstition. The approximate time of His birth, however, is given us as being:
(1) during the reign of Caesar Augustus, at his first taxation, which occurred when Cyrenius was governor of Syria (Luke 2:1-2).
(2) when Herod was king at Jerusalem (Matthew 2:1).
(3) during the fifteenth year of the emperor Tiberius. When Pilate was governor of Judea and Herod was the tetrarch of Galilee, Jesus Christ was baptized, being about thirty years old (Luke 3:1-23). This having been researched in Roman historical documents, His birth appears to have occurred approximately 1700 years ago.
We have thus observed that the Lord Jesus is very God, the Son of God, and that He is very man out of man. It need not be proven that He was a holy man and thus without sin, since He is known as such to all. The angel called Him “that holy thing” (Luke 1:35); Peter and John, that “holy child Jesus” (Acts 4:30); Paul, “holy, harmless, undefiled” (Hebrews 7:26); and Peter, “a Lamb without blemish and without spot” (1 Peter 1:19). The Lord Jesus Christ: Very God and Very Man in One Person--the Hypostatic Union
It now remains for us to show against Socinians and Anabaptists that He is very God and very man in one Person. This is first of all confirmed by many texts which speak of the two natures together, making mention of them in reference to the same Person. “Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh, and declared to be the Son of God with power” (Romans 1:3-4); “... of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Romans 9:5); “God was manifest in the flesh” (1 Timothy 3:16).
Secondly, in the aforementioned, both divine and human characteristics and activities are attributed to the same Christ. Christ is eternal, omnipotent, omniscient; He created the world, and upholds and governs all things. Christ also had a body and a soul, was born in time, suffered, and died. Jesus Christ is thus God and man in one Person. The human nature of Christ, consisting in the union of body and soul, did not exist independently, was not for some time on its own, but from its very first moment existed by virtue of the personhood of the Son of God. Thus, the human nature, not being an independent person, from the very beginning has existed by means of and within the divine Person of Christ. It is and remains personally united to His divine nature. This union was established by way of assumption. The divine nature, being a Person, has assumed the human nature (having no independent existence) within the singularity of its personhood. This is according to Scripture: “Who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant” (Php 2:6-7). This is also confirmed by Hebrews 2:16, “For verily He took not on Him the nature of angels; but he took on Him the seed of Abraham.” “The seed of Abraham” does not refer here to the natural descendants of Abraham, but seed is mentioned here in the singular, as in Galatians 3:16. “Took” is in the present tense, [Note: The Statenvertaling uses the present tense and reads as follows, “Waarlijk Hij neemt de engelen niet aan, maar Hij neemt het zaad Abrahams aan.”] because “the taking upon him the seed of Abraham,” that is, the human nature proceeding from Abraham, is a continuous action resulting in an endless union to all eternity. The verb “to take” does not mean “to deliver,” for then the meaning would be as follows, “For verily He did not deliver the angels, but he delivered the seed of Abraham.”
(1) Nowhere in Scripture does this verb have that meaning, but it always means “to take,” “to accept,” or “to take hold of.” Even though deliverance could be the result of “to take hold of,” such is not the meaning conveyed by this word. Rather, its meaning is made known from the other words appended to it.
(2) In this text it cannot be understood as such, for Christ does not only deliver the seed of Abraham, but also all believers who lived prior to Abraham, as well as all believing Gentiles. All of these would then have to be contrasted with the angels rather than with the seed of Abraham only. This not being the case, however, it is evident that “to take” does not mean “to deliver” in this text.
(3) In this entire epistle devils are never referred to as angels, and it is nowhere suggested that the devils can also be delivered. Above, mention is made of good angels, however, who are neither delivered by Christ, nor have need of Him as such. Thus, the act of “taking” cannot refer to the deliverance of angels.
(4) The context reveals that the taking upon Him of Abraham’s seed is to have the human nature proceeding from Abraham’s seed, this being according to the promises, for in verse nine the apostle declares that Christ has been made a little lower than the good angels in view of Him suffering death for the deliverance of man. Verse eleven demonstrates that for this purpose He had to be one with them -- man out of man -- and as the children, has partaken of flesh and blood (vs. 14). He continues His argument in verse sixteen by showing that He did not take upon Him the nature of angels, but according to prophecy, assumed the human nature out of the seed of Abraham. The human nature having no independent existence and from its initial moment having existed by virtue of the existence of the Son of God, (to which it is and remains indivisibly and inseparably united), it is evident that there are two natures in Christ, but not two persons, that is, not a divine and a human person. There is but one divine Person. Therefore Mary did not bring forth a mere nature nor a human person, but rather a human nature existing by virtue of the personhood of the Son of God. She thus brought forth a divine Person into the world. This is not to say that the Godhead was born of her, but rather the divine Person according to His humanity. The Hypostatic Union: Without Change and Without Mixture This union, having been established by way of assumption, did not occur by the Godhead changing into man, for God is and remains immutable, invisible, and immortal (cf. Psalms 90:1; 1 Timothy 1:17; Hebrews 1:12). When John states, “And the Word was made flesh” (John 1:14), he gives expression to the union of these two natures in one Person, but by no means suggests that the Godhead has changed into man. “To be made” does not always suggest a change, which is confirmed in Galatians 3:13, where we read, “... being made a curse,” which cannot mean that He was changed into a curse. In Genesis 1:3 we read, “... and there was light.” This did not occur by something changing into something else, but it came into existence by way of creation. In Genesis 2:7 we read, “... and man became a living soul,” which neither implies that the body changed into a soul, nor that the soul changed into a body, but rather that a union was established between these two parts. Such examples can be found in many other texts. Thus, to be made flesh is not to be understood as changing into flesh, but it rather refers to the assumption of the flesh, that is, of the human nature, and its personal union with it. As the divine nature does not change into the human nature, likewise the human nature does not change into the divine nature, for whatever is finite cannot become infinite and eternal. Furthermore, the divine nature cannot be communicated to the creature. This union also was not established by mixing these two natures, with a third type of person coming forth. Rather, this union was established without change and without mixture, each nature retaining its own attributes; each nature contributes its attributes to the Person. Thus, the same Christ has divine as well as human attributes by virtue of the union of these two natures in Him. However, the one nature does not have the attributes of the other nature. The union of these two natures in one Person has three consequences -- communication of: 1) gifts and honor, 2) attributes, and 3) activity and office.
First of all there is a communication of gifts and honor. By virtue of this union the human nature of Christ has acquired a value exceeding that of all creatures, including that of the holy angels, for it is the soul and body of the Son of God. This is true for His human nature only. By virtue of this union, this human nature is also the recipient of an extraordinary measure of the Spirit, wisdom, holiness, and other gifts. We read, “And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord” (Isaiah 11:2); “Therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows” (Psalms 45:7); “... full of grace and truth” (John 1:14); “God giveth not the Spirit by measure unto Him” (John 3:34). All these gifts are not infinite, however, for that which is finite cannot comprehend infinity. Rather, the measure of these gifts far exceeds that afforded to all creatures; that is, Adam, the glorified saints in heaven, and all the angels. This does not mean that Christ according to His human nature had these gifts in that measure from His first beginning and prior to His birth, or immediately at His birth. Nor does it mean that He neither could nor did increase in the same, for “Jesus increased in wisdom” (Luke 2:52), and “Yet learned He obedience by the things which He suffered” (Hebrews 5:8).
Albeit that Christ in His human nature has received such excellent gifts in which He exceeds all creatures, He must not therefore be worshipped as man or as Mediator. It is true that Christ the Mediator, that is, Christ as God and man, must be worshipped, and is the object of worship. The basis for this worship, however, lies neither in His mediatorial office, His human nature, nor in the excellency of His gifts, but solely in His divine nature. His mediatorial office is indeed the motive whereby we are stirred up to worship the Mediator. However, this worship neither terminates in nor is directed toward His mediatorial office or His gifted human nature, for:
(1) We may only worship God (Matthew 4:10). As gifted and glorious as the human nature of Christ is, it is not God, and thus ought not be worshipped.
(2) It is an act of idolatry to worship that which by nature is not God (Galatians 4:8). Christ’s human nature is by nature not God, and thus it would be idolatrous to worship it.
(3) All the gifts of His human nature and its glory have been bestowed and are a gift, as can be observed in the aforementioned texts and which also is self-evident. Gifts cannot be the basis for worship.
(4) Even His divine works such as creation, upholding, and government are no basis for worship, but are merely motives for it, since they are not God Himself. Thus, both His mediatorial office and His gifted human nature are not the basis for worship.
Secondly, there is communication of attributes. The union of the two natures in Christ occurred without there being change and mixture, so that each nature retained its own attributes. Each nature communicates these unique attributes to the Person, so that the Person, being God, is eternal, infinite, omniscient, and omnipotent. At the same time, however, the Person of Christ, due to His humanity, was born in the fullness of time, can only be at one location at one time, does not know all things, had human but sinless emotions, hungered, thirsted, suffered, and died. These various qualities are attributed to Him in Scripture in a threefold manner, which we will identify in a moment. As the human nature did not communicate its attributes to the divine nature, likewise the divine nature did not communicate any or any part of its attributes to the human nature. This we prove against the Lutherans by the following:
We first of all prove this from the word “attribute” itself, for whatever is imparted to someone is no longer unique but common. If it were true that the divine attributes have been imparted to the human nature, then they are no longer unique to the divine nature, which is as much as to say that God is no longer God.
Secondly, since all the attributes of God are the divine essence itself (which can only be understood by us puny human beings by way of attributes), then all these attributes of necessity would have to be imparted if one or some were to be imparted. Then the human nature would be God; the human nature would be eternal and would thus have existed before Christ was born of Mary, eternity being one of the attributes of God. Then Christ could not have been born as far as the flesh is concerned, since He already existed. He could not have been buried, for He would have been in the grave prior to this. He could not have arisen and exited the grave, for He would have done so prior to this, or He would have to remain in His grave after His resurrection, and whatever other absurdities could be suggested.
Thirdly, not only does Scripture state this nowhere, but it contradicts this expressly, for we read that Christ was not omnipresent according to His human nature:
(1) This is true in the state of His humiliation when He is said to leave one place and to go to another, or to be present in one place and not in the other. “And I am glad ... that I was not there ...” (John 11:15).
(2) He is also not omnipresent in His exaltation. “He is not here: for He is risen” (Matthew 28:6); “I leave the world” (John 16:28); “For if He were on earth, He should not be a priest” (Hebrews 8:4). To the suggestion that His visible presence is being referred to here, I respond that this is not stated, but it must be understood in its absolute sense. It cannot be understood as such, for it is an inseparable attribute of the human body to be visible. One would then be able to reason likewise in reference to the absurdities which we will be considering further.
Objection #1: Since the human nature has been united to the divine nature, it also has divine attributes.
Answer: (1) Our body is also united to our soul. It then ought to have the attributes of the soul.
(2) By the same argument the divine nature would also have the attributes of the human nature.
(3) On this basis all attributes would have to be imparted, eternity inclusive.
(4) This union necessarily implies that the Person possesses the attributes of both natures, but one nature does not have the attributes of the other nature.
Objection #2: The fullness of the Godhead dwells in Christ bodily (Colossians 2:9), and therefore also the divine attributes.
Answer: (1) This argument must then hold true for all the attributes, eternity inclusive.
(2) This text refers to Christ’s personhood and not to His human nature. You cannot logically proceed from His Person to His nature.
(3) “Bodily” means to say: evidently, truly, not by way of comparison, and not by way of examples and ceremonies -- Christ being the body or substance of these shadows (vs. 17).
Objection #3: If the attributes are not mutually imparted, then the natures must be separate from each other.
Answer: (1) By this argument all human attributes would have to be imparted to the divine nature.
(2) The opposite is true for the union of body and soul.
(3) This union is not local but personal in nature.
Objection #4: It is written: “He that descended is the same also that ascended up far above all heavens, that He might fill all things” (Ephesians 4:10).
Answer: No mention is made here of all places being filled with His body, but rather of His church and all her true members being filled with His Spirit and His operations.
Objection #5: It is not by measure (John 3:34).
Answer: The reference here is not to infinity, but that it far excels that of others.
Objection #6: There is written, “All power is given unto Me in heaven and in earth” (Matthew 28:18).
Answer: The reference here is not to His human nature, but to His Person. Also, it does not say dunamis, that is, power, but exousia, that is, authority, power, domain.
Objection #7: God’s Word states: “In whom are hid all the treasures of wisdom and knowledge” (Colossians 2:3).
Answer: (1) The reference is to His Person and not to the human nature.
(2) Christ can be viewed here as the object of faith, and thus believers may obtain all wisdom and knowledge looking upon Jesus, in whom all the mysteries of the gospel are revealed. It thus remains certain that the human nature did not receive the attributes of the divine nature.
Thirdly, there is communication of works and official administration. Both natures having been united in one Person -- they do not function independently -- all activity is of the Person. Since Christ is but one Person, there is but one principle which is operative. Since there are two natures within this one Person, which in reference to His personhood are indivisible and inseparable and in reference to each other are united without change and without mixture, the Person of Christ works by means of these two natures. Since each nature functions according to its own properties, there is a twofold operation. As God, the Person of Christ functions according to His divine nature, and as man, according to His human nature. Thus, each nature contributes to the execution of the one work of redemption in all its parts.
Christ is therefore Mediator according to both natures; that is, not only according to His human nature but also according to His divine nature. This is first of all evident from the fact that the divine nature constitutes the personhood of Christ, from which therefore the work of redemption originates. This work of redemption was not accomplished by His incarnation only, nor should it be viewed only in reference to His mediatorial office, placing Himself on the same level as His church, but it should also be considered how He, in His incarnation, made Himself of no reputation by concealing His Godhead, taking upon Him the form of a servant, and becoming obedient to His Father, even unto death (Php 2:7-8). This is a work of His Mediatorial office, and actus sunt suppositorum; these deeds are attributed to the Person. Christ is thus Mediator also according to His divine nature.
Secondly, as we have shown, the two natures and their particular workings are prerequisite for the office of Mediator. The divine nature had to support the human nature and resurrect it from the dead, render both His suffering and His fulfillment of the law valid and efficacious, and actually apply everything, delivering His own from the greatest evil and making them partakers of the highest good.
Thirdly, Scripture expressly relates the mediatorial office to the divine nature. “... to feed the church of God, which He hath purchased with His own blood” (Acts 20:28); “... they would not have crucified the Lord of glory” (1 Corinthians 2:8); “... Christ, who through the eternal Spirit offered Himself without spot to God” (Hebrews 9:14).
Due to the union of the two natures in one Person, there are various expressions which relate to the same Christ. First of all, this occurs when, in mentioning the Person, that which properly belongs to one of the two natures is attributed to Him. Such is true when it is said that Christ is from eternity, and yet came in the fullness of time out of a woman; Christ is omniscient, and not omniscient; Christ is omnipresent and not omnipresent; and Christ had glory with His Father before the world began, and yet has died. Secondly, this occurs when reference is made to the Person as far as one nature is concerned, while attributing to Him that which properly belongs to the other nature. God has purchased His Church with His blood and the Lord of glory has been crucified. Thirdly, one nature will be mentioned, while attributing to Him that which belongs to His Person and properly to both natures. “For there is ... one Mediator ... the man Christ Jesus” (1 Timothy 2:5).
Exhortation to Meditate upon the Preciousness of the All-Sufficient Mediator Jesus Christ
Thus we have shown that the Lord Jesus is very God, very man, a holy man, and God and man in one Person. It is necessary to pause for a moment to consider this Mediator whose Name is Wonderful from every perspective, in order that we might properly be motivated to godliness.
First, this wondrous work shall neither be comprehended nor fathomed by angels or men to all eternity, but will always remain an unfathomable source of adoration. Nevertheless, being yet upon earth, we can and must attempt to gain insight into this work of redemption.
(1) No one could be Surety and bring man to God but He who was God and man in one Person. The Son of God first had to be personally united to the human nature before sinful man could be restored into friendship and union with God. Behold, how great a work it is to save a sinner! What manifold wisdom was required to conceive such a remedy! All the holy angels together could not have conceived such a remedy as God has conceived and revealed. They are desirous to look into this, but they shall never be able to comprehend it. What a blessing it is that none but He was able to do this, that He has sent His own Son for this purpose and caused Him to unite personally with the human nature! What omnipotence is required to execute such a design!
(2) How intimately the elect are united to God, when even their nature has been assumed within the Person of the Son of God! In this they are even exalted above the angels of God, whose nature is not personally united to God. Is it a small matter to be so near to God? If only we would attempt to reflect more upon this wonder of wonders! The angels are desirous to look into this. It is an activity with which they continually occupy themselves since they are not able to satisfy their desire. If we were to be continually exercised with this, we would lose ourselves in holy adoration, joyously approve of this, and before realizing it we would find ourselves wonderfully near to God, being united in communion with Him. We would understand what it means when the Lord Jesus says, “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us” (John 17:21). This exceeds all comprehension and adoration. This is not only true regarding the matter itself but also relative to the rapturous frame of heart of all those who may occupy themselves in reflecting upon this. This will fill our mouths with praise, and time and again will cause us to conclude with the psalmist, “What is man, that Thou art mindful of him? and the son of man, that Thou visitest him” (Psalms 8:4); “... that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him” (Job 7:17)
Secondly, let your consideration not be merely of a general nature, but proceed to meditate both upon His Godhead and His humanity. Let us consider His Godhead. If our Lord Jesus is God, and if according to His Godhead He is also our Mediator, then
(1) we observe that His ransom has eternal and infinite value and efficacy. “How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:14). All the sins of all believers, however great and many they may be, without the least exception, are fully remitted and not the least measure of debt or punishment remains. Yes, this satisfaction is so perfect that it is as if they had no sin but had kept the law perfectly, for He who has made satisfaction is the true and eternal God.
(2) If the Lord Jesus is God, meditation upon Him as such will generate great reverence in our hearts, and cause us to exalt Him far above everything. It will cause us to bow before Him, to worship Him with the angels, to honor Him as the Father, He being one with Him; and we will join all creatures in heaven and upon earth by exclaiming, “Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13).
(3) Meditation upon His Godhead will cause us to trust in Him according to His own command, “Let not your heart be troubled: ye believe in God, believe also in Me” (John 14:1). Oh, how confident a person may be who has received Him by faith, and when his entire case and all his circumstances have been given over into His hand! How safely is the soul preserved who has surrendered to Him. Such a soul may put all fear and concern aside and say with an assured and steadfast heart, “Thou shalt guide me with Thy counsel, and afterward receive me to glory” (Psalms 73:24). He is God and therefore supreme goodness Himself. He is omniscient and thus knows the frame, desires, sincerity, and anxieties of the soul. He is almighty to deliver, keep, and comfort the soul, as well as usher him into eternal felicity. How blessed is such a soul which may have the Lord Jesus as his Savior! Let such a soul rejoice in His Name.
Thirdly, let the incarnation of the Lord Jesus also be the frequent subject of your meditation, for the manifestation of God in the flesh is a “mystery of godliness” (1 Timothy 3:16). All true godliness proceeds from the knowledge of, and a believing union with, the Lord Jesus. This generates love and all that proceeds from love. Whatever does not proceed from this source cannot be called godliness. Even though nature may give us an impression of God and religion, it does not reveal this mystery. He who has only been illuminated outwardly is also ignorant of the frame of heart which proceeds from knowing Jesus (that is, as both God and man) and being in a believing union with Him. This frame consists in having peace in and with God, resting in Him without fear, loving Him, and being desirous in all things to live in a manner pleasing to the Lord -- thus to be lifted up in magnifying God in response to the manifestation of His perfections in the incarnation of the Lord Jesus.
(1) This will confront us with the dreadfulness of sin on the one hand, and the pristine righteousness of God on the other hand. The one could not be taken away and the other could not be satisfied unless the Son of God would become man, conceal His glory behind the veil of His human nature, and permit Himself to suffer all shame and suffering according to His human nature. Yes, the Lord of glory had to be crucified.
(2) Herein we may observe God’s unfathomable love for humanity. The elect, rather than being desirable, were hateful in themselves. God, however, loves them for reasons within Himself, purely because He wills to love them. This love moved the Father to send forth His Son in the flesh, concerning which the Lord Jesus exclaims, “For God so loved the world, that He gave His only begotten Son” (John 3:16). Motivated by this love the Son went forth, assumed the human nature, and endured all manner of suffering and death. “... as Christ also loved the church, and gave Himself for it” (Ephesians 5:25). If there is anything that stirs up love, then this love of God and of Christ ought to quicken our love and cause it to burn within us.
(3) The incarnation manifests the infallible veracity of God. His performance is in agreement with His Word, for here we observe the fulfillment of the promise made in Paradise, “It (the Seed of the woman) shall bruise thy (the serpent’s) head” (Genesis 3:15). Here all the promises made to the fathers are fulfilled -- something which they so eagerly anticipated. Here we have the fulfillment of all the shadows and sacrifices which functioned as prophecies and descriptions of the Messiah. God thus reveals that He is true and will not allow one promise to go unfulfilled. Mary acknowledged this when she said, “As He spake to our fathers” (Luke 1:70). This was likewise true for Zacharias when he said, “As He spake by the mouth of His holy prophets, which have been since the world began” (Luke 1:70).
(4) The incarnation is that great work of God in which the wisdom, goodness, power, mercy, and glory of God shine forth in a most excellent manner. What wisdom, goodness, and power is manifested in bringing a sinner back to a holy God by way of the most sublime manifestation of His justice; by a Person who is both God and man; through such a way of suffering; and by leading the sinner to such a felicity in ways which pass all understanding! All this the holy angels observe, and it is an element of their felicity to perceive the perfections of God in the work of redemption revealed by the incarnation. “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Ephesians 3:10). Mary perceived all this and said, “For He that is mighty hath done to me great things; and holy is His Name; and His mercy is on them that fear Him from generation to generation. He hath shewed strength with His arm” (Luke 1:49-51).
One ought thus to meditate upon the incarnation, in order to discern clearly these and other attributes of God, approving of them with holy adoration and joyously magnifying God with the holy angels, saying, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14).
Fourthly, the description of the incarnation of Christ also ought to arouse in us a joyous gratitude towards God, and we ought to welcome the fact that the Lord Jesus has assumed our nature. This the angel conveyed in his message to the shepherds when he said, “I bring you good tidings of great joy, which shall be to all people” (Luke 2:10). If our soul should rejoice in anything, it ought to rejoice in this great and wondrous work of God. To this end consider the following:
(1) It was prophesied that men would rejoice upon the Savior’s advent into the world. “They joy before Thee according to the joy in harvest, and as men rejoice when they divide the spoil. For unto us a Child is born, unto us a Son is given” (Isaiah 9:3
(2) Consider the longing of the saints for the coming of Christ in the flesh. After Eve had given birth to her first son, it appears that she was of the opinion that the promise had been immediately fulfilled, for she said, “I have gotten a man from the Lord” (Genesis 4:1). The Lord Jesus said concerning Abraham, “Your father Abraham rejoiced to see My day” (John 8:56). David gave expression to his desire when he said, “For this is all my salvation, and all my desire, although He make it not to grow” (2 Samuel 23:5). This desire was also present in the God-fearing kings and prophets. “For I tell you, that many prophets and kings have desired to see those things which ye see” (Luke 10:24). Yes, all the saints of the Old Testament longed for this. “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them” (Hebrews 11:13). What joy they would have manifested if they had seen the Lord Jesus in the flesh! We may experience the fulfillment of this. Therefore it behooves us to rejoice and to thank the Lord for this most precious gift, for such a dear and precious Savior.
(3) When Christ came into the world, heaven and earth were filled with joy. John the Baptist leaped for joy in his mother’s womb (Luke 1:44). Mary sang a doxology, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour” (Luke 1:46-47). The tongue of a dumb Zacharias broke loose, exclaiming, “Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of his servant David” (Luke 1:68-69). Old Simeon took the child in his arms, praised God, and exclaimed, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation” (Luke 2:29-30). Come, join and rejoice with them. Will your heart always be heavy-laden? Would you not rejoice for once? And if your heart would rejoice, what could be more motivating than the incarnation of Christ? Therefore, “Rejoice in the Lord alway: and again I say, Rejoice” (Php 4:4).
However, someone may possibly say, “My heart remains in bondage; I cannot rejoice in this, for I fear that He was not born for me anyway, and that I am not a partaker of all this.” I respond to this by saying that:
(1) This is merely a fear, for you are also not assured that the contrary is true;
(2) This is not the only problem. The reason one does not rejoice in the incarnation is for lack of holy meditation upon the subject, its miraculous nature, the promises, the Person, the fruits, and this great salvation brought about by His suffering and death. What reason for rejoicing would he who does not attentively reflect upon this have?
(3) Since there is such a Savior, however, can it be a matter of indifference to you whether or not there is such a Savior? If you are not indifferent to this, why do you not rejoice over His coming into the world, even if you still are no partaker of Him?
(4) You who yearn for Jesus, however, in order to be justified and sanctified by Him, even if it is accompanied by much darkness, fear, anxiety, and concern (John 6:40); you, in whose heart Jesus dwells by faith, so that your desires are repeatedly drawn towards Him (Ephesians 3:17); you, in whom Jesus has been formed (Galatians 4:19) and in whom Jesus lives (Galatians 2:20), so that He is all your joy and desire, generating within you a hatred towards sin, a desire to walk as He walked, and perceiving within you a battle between spirit and flesh; you, who love Jesus (1 John 4:19) -- you have reason to be assured that He has been born for you. Therefore you have double reason to rejoice with delightful and unspeakable joy, and to jubilate concerning the coming of the Lord Jesus in the flesh.
Fifthly, come therefore, and acknowledge Him as your Lord. “Kiss the Son” (Psalms 2:12), “For He is thy Lord; and worship thou Him” (Psalms 45:11). Surrender yourself to Him, seek to please Him, fear Him, serve Him, and hold Him before you as your only and perfect example, and thus follow in His footsteps (1 Peter 2:21).As one must consider the Lord Jesus as being very God -- and thus interact with Him with awe, reverence, fear, confidence, and in a worshipful frame -- one may and must likewise have fellowship with Him as man, as being our brother, “for ... He is not ashamed to call them brethren” (Hebrews 2:17). Such fellowship with Him the bride desired. “O that Thou wert as my brother!” (Song of Solomon 8:1). Since He has become our brother, we may and must have fellowship with Him as such, always viewing Him as being in such a relationship to us, “For both He that sanctifieth and they who are sanctified are all of one” (Hebrews 2:17). He is flesh of our flesh and bone of our bones. This yields boldness and familiarity to bring all our needs before Him who, being man Himself, understands man’s frame of mind when he suffers pain and is troubled in both soul and body. He can and does have compassion with them (Hebrews 2:17