[1] Christ: Incarnation and Dual Nature

[12] Christ: Incarnation and Dual Nature

42. What do we know about the incarnation of Christ in the Bible?

a. Definition of incarnation:

Incarnation (Gr. sarkosis, Latin incarnatus) means enfleshing, or becoming flesh, the union of human nature with the divine in one person. The eternal Son assumed human nature without ceasing to be God (Jn 1:18, Augustine).
The giant sacrifice that the Son voluntarily took is simply beyond human imagination: a totally free God existing above time and space now assumed human finitude and became slave to time and space, suffering, and death.

b. Virginal birth (Isa 7:14; Mt 1:23, Lk 1:34-37)

The more accurate term for this doctrine is "virgin conception" meaning that Jesus’ conception in the womb of Mary was not the result of sexual relationship. Mary was a virgin at the time of conception and remained a virgin until after the birth of Jesus (Mt 1:25). The pregnancy was through a supernatural influence of the Holy Spirit upon Mary.
Importance of the doctrine:

It is not a first level doctrine (i.e. those that are indispensable to salvation) as the doctrine was not mentioned in the sermons in Acts.
One suggestion is: If Christ was born of ordinary generation, he would be represented in Adam in the original sin. However, Jesus was born of Mary who has the same original sin (with the inherent depravity). It is likely that the influence of the Holy Spirit was so powerful and sanctifying in its effect (Lk 1:35) that there was no passing on of depravity or of guilt from Mary to Jesus.
The significance of the doctrine is: (a) our salvation is totally God’s work, (b) God’s salvation is fully a gift of grace, (c) Jesus our Saviour is unique.

Implications on the acceptance or rejection of this doctrine:

The belief in virginal birth is long regarded as a "testing stone" of the orthodoxy of faith of a person.
The reason is that this is a difficult doctrine to accept. If someone accepts this doctrine, he/she most probably also accepts many other orthodox doctrines, such as the infallibility and authority of the Bible, the authenticity of miracles in the Bible, and the supernaturalist view of God’s relationship to the world (as opposed to naturalist view that God only works through natural laws).

c. Sinlessness of Christ (Heb 4:15): Christ’s temptations were real. He experienced struggle while facing death (Mt 26:36-46). But Christ did not sin (2Co 5:21; Heb 7:26; 1Pe 2:22; 3:18; 1Jn 3:5).

43. What is the meaning of Christ being fully God and fully man?

a. When Jesus Christ lived in this world, He was both fully (100%) God and fully (100%) man. He possessed all the characteristics (attributes) of God and of man. b. The divine nature of Christ while on Earth:
(1) Possesses divine attributes: eternal (Jn 8:58; 17:5), omniscient (Jn 16:30; 21:17), omnipotent (Jn 5:19), immutable (Heb 13:8)

(2) Possesses divine prerogatives: forgives sin (Mt 9:2; Lk 7:47), raises the dead (Jn 5:25; 11:25), executes judgment (Jn 5:22)

(3) Identified with the OT Yahweh: "I AM" (Jn 8:58), seen by Isaiah (Jn 12:41)

(4) Possesses divine names: "Immanuel" (Mt 1:23), "Son of man" (Mt 9:6; 12:8), "Lord" (Mt 7:21; Lk 1:43), "Son of God" (Jn 10:36)

(5) Possesses divine relations: one with the Father (Jn 10:30)

(6) Accepts divine worship (Mt 14:33; 28:9; Jn 20:28-29)

(7) Claims Himself to be God (Jn 8:58; 10:30; 17:5)

c. The human nature of Christ while on Earth:
(1) Had a human birth: born of a virgin (Mt 1:18-2:11; Lk 1:30-38)

(2) Had a human development: continued to grow and become strong (Lk 2:52)

(3) Had the essential elements of human nature: human body (Mt 26:12; Jn 2:21), reason and will (Mt 26:38; Mk 2:8)

(4) Had human names: Jesus (Mt 1:21), son of man (Mt 8:20; 11:19), son of Abraham (Mt 1:1)

(5) Had the sinless infirmities of human nature: became weary (Jn 4:6), became hungry (Mt 4:2; 21:18), became thirsty (Jn 19:28), was tempted (Mt 4:1-11; Heb 2:18)

(6) Was repeatedly called a man (Jn 1:30; 4:9; 10:38)
d. Importance of Christ’s humanity: (1) to fulfil the Biblical prophesy, (2) to be the Messiah, (3) to reveal God’s love, (4) to die on the cross, (5) to act as Mediator between God and man.

e. Unity of two (dual) natures:

Two natures (God and man) in one person (Ro 1:2-4); the two natures cannot be separated.

Both natures are complete. There is no change in Christ’s Deity, only different manifestation. He was weak but at the same time omnipotent. His knowledge increased but at the same time omniscient. He was limited but at the same time unlimited.

"Christ is both God and Man, no less God because of His humanity, no less human because of His deity."

Self-consciousness: He knew He was God even at birth. Sometimes He spoke from the position of God, but sometimes from the position of man (Mt 24:36).

Will: His will is always the same as the Father. There may be difference in desire but no conflict in moral decision.

This doctrine is beyond human understanding.

44. What is the meaning of "Christ emptying himself" (Php 2:7)? a. Php 2:7 -- "emptied Himself" (NRSV, NASB) or "made Himself nothing" (NIV); supporting verses: 2Co 8:9; Jn 17:5

b. Self-emptying (Gr. kenosis):

Php 2:6 makes it clear that Christ retained the "form of God" but emptied only the "equality with God", meaning that Christ did not assert His divine prerogative, took up the outer appearance of a servant, and became functionally subordinate to the Father during His earthly ministry. At the same time, He was 100% God, as in Col 2:9: "For in Him the whole fullness of Deity dwells bodily."

c. Analogy: Christ simply covered His original glory like a veil (Jn 17:5; 18:6); this fact is proved by the transfiguration (Mt 17:2) which represented a momentary lifting of the veil.

d. Other theories of self-emptying: There are many kenotic theories about what was being emptied. The following are the more commonly accepted theories among some evangelical theologians.

Christ temporarily emptied Himself of the use of divine attributes, that is, He abstained from using divine power
Christ temporarily emptied Himself of the independent use of divine attributes, that is, Christ might have relied on the power of the Father or the Holy Spirit to do miracles (Mt 12:28; Lk 4:14-18). [However, the necessity of relying on the Holy Spirit is not clear in either passages.]

e. There are many dangers in such theories. One such danger is the destruction of the doctrine of the immutability of God. If God laid aside one of His attributes, the immutable undergoes a mutation, the infinite suddenly stops being infinite.