Tag Archives: hypostatic union

Tell Me About Jesus

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Jesus Christ is unique. There is no one like Him. He is God incarnate, both God and Man, theanthropic. In the incarnation, the eternal Son of God took on true humanity without surrendering His deity, becoming the God-Man forever. This is the hypostatic union: undiminished deity and true humanity united in one Person. He is fully God and fully man, with two distinct natures, neither mixed nor altered. His deity is eternal. His humanity was added in time. From the incarnation forward, both natures are permanently united in one Person, Jesus. Chafer states:

Christ is God in His divine nature and man in His human nature, but in His Personality as the God-man He is neither one nor the other apart from the unity which He is. Isolation of either nature from the other is not possible, though each may be separately considered. The divine nature is eternal, but the human nature originates in time. It therefore follows that the union of the two is itself an event in time, though it is destined to continue forever.[1]

Before time, before creation, God the Son already existed. Micah foretold a ruler from Bethlehem whose “goings forth are from long ago, from the days of eternity” (Mic. 5:2). The writer of Hebrews says of the Son, “Your throne, O God, is forever and ever” (Heb. 1:8a). John states, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). As God, He did not begin; He already was. John further states, “All things came into being through Him, and apart from Him nothing came into being that has come into being” (John 1:3; cf. Col. 1:16). Because He is the Creator, He is not part of creation, for “He is before all things, and in Him all things hold together” (Col. 1:17). He sustains what He created. Time does not age Him. History does not limit Him, for “Jesus Christ is the same yesterday and today and forever” (Heb. 13:8). He is self-existent, immutable, sovereign, possessing every attribute of deity.

The incarnation was planned in eternity past. Before entering history, God the Son addressed God the Father, saying, “Sacrifice and offering You have not desired… but a body You have prepared for Me” (Ps. 40:6; Heb. 10:5). The Father sent the Son on a specific mission to be the Savior of the world. Jesus said, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). He came as the Servant foretold in Scripture (Isa. 53:3–12). As He stated of Himself, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10). When the mission was completed, He could say, “I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:4–5)

At a point in time, without surrendering deity, God the Son added true humanity to Himself. John wrote, “The Word became flesh, and dwelt among us” (John 1:14a). Paul states, “For in Him all the fullness of Deity dwells in bodily form” (Col. 2:9). Jesus was “born of a woman” (Gal. 4:4), born of a virgin (Isa. 7:14; Luke 1:35), entering the human race without inheriting Adam’s sin. He lived under genuine human limitations while perfectly relying on the Father and the Spirit. He “emptied Himself” not of deity, but of the independent use of His divine attributes, taking “the form of a bond-servant” (Phil. 2:6–7). According to Fruchtenbaum, “The kenosis does not imply that He divested Himself of the form of deity. Rather, it means that He laid aside the independent exercise of His divine attributes by which the form of God expresses itself.”[2]

Jesus is a Jew, born under the Law and within the covenant promises given to Israel (Gal. 4:4; Rom. 9:4–5). The Abrahamic covenant promised a specific Seed through whom universal blessing would flow, for “in your seed all the nations of the earth shall be blessed” (Gen. 22:18), and Paul identifies that Seed as Christ, writing, “Now the promises were spoken to Abraham and to his seed… that is, Christ” (Gal. 3:16). He arose from the tribe of Judah, concerning which it was said, “The scepter shall not depart from Judah” (Gen. 49:10), and He stands in the legal and royal line of David, fulfilling the covenant in which God declared, “I will establish the throne of his kingdom forever” (2 Sam. 7:13). The prophets anticipated this anointed ruler, “His Anointed” (Ps. 2:2), and Daniel fixed the time of Messiah’s coming (Dan. 9:25). When Andrew confessed, “We have found the Messiah” (John 1:41), and Nathanael declared, “You are the King of Israel” (John 1:49), they rightly identified Him as Israel’s promised King.

Jesus’ earthly life displayed perfect righteousness in thought, word, and deed. Scripture affirms, “in Him there is no sin” (1 John 3:5; cf. 2 Cor. 5:21). Peter testifies, “Who committed no sin, nor was any deceit found in His mouth” (1 Pet. 2:22). Though He faced real temptation, He was “tempted in all things as we are, yet without sin” (Heb. 4:15). He fulfilled the Law in its entirety, for He said, “Do not think that I came to abolish the Law or the Prophets… but to fulfill” (Matt. 5:17), and Paul states, “Christ is the end of the law for righteousness to everyone who believes” (Rom. 10:4). His obedience was active and continuous, grounded in love for the Father’s will, for of the Son it is written, “You have loved righteousness and hated lawlessness” (Heb. 1:9).

As our substitute on the cross, Jesus bore divine judgment in our place. Peter states, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet. 2:24). His death was substitutionary and sufficient, for “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). John identified Him as “the Lamb of God who takes away the sin of the world” (John 1:29), language rooted in the sacrificial system yet fulfilled in a single act. Unlike repeated Levitical offerings, “He, having offered one sacrifice for sins for all time, sat down at the right hand of God” (Heb. 10:12). The seated posture signifies completion. The atonement is accomplished, the ransom paid, and salvation rests entirely upon His finished work.

Jesus’ saving work was substitutionary, sufficient, and final. On the cross, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). The penalty of sin is death (Rom. 6:23a), and He bore that penalty in our place. Paul states, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21). The issue for salvation is not human merit or reform, but faith in Jesus to save. Scripture states, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31), “For by grace you have been saved through faith… not as a result of works” (Eph. 2:8–9). Because Jesus’ work is complete, forgiveness is secured, for “In Him we have redemption through His blood, the forgiveness of our trespasses” (Eph. 1:7), and eternal life is granted to all who believe, for “He who believes in the Son has eternal life” (John 3:36a).

The risen Christ did not abandon His Davidic claim. After His resurrection He declared, “All authority has been given to Me in heaven and on earth” (Matt. 28:18), and He ascended to the Father’s right hand (Ps. 110:1; Acts 2:33–35). He now awaits the appointed time when He will return visibly and bodily. The angelic promise stands: “This Jesus… will come in just the same way as you have watched Him go into heaven” (Acts 1:11). At His second coming He will sit on “His glorious throne” (Matt. 25:31) and fulfill the covenant made with David, for God swore, “I will raise up your descendant after you… and I will establish the throne of his kingdom forever” (2 Sam. 7:12–13). He will reign from Jerusalem as King over all the earth, for “The Lord will be king over all the earth” (Zech. 14:9), and “the government will rest on His shoulders… on the throne of David and over his kingdom” (Isa. 9:6–7). The One who came in humility will return in glory, and His kingdom will be righteous, visible, and everlasting.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Lewis Sperry Chafer, Systematic Theology, vol. 1 (Grand Rapids, MI: Kregel Publications, 1993), 350–351.

[2] Arnold G. Fruchtenbaum, Messiah Yeshua: Divine Redeemer, Second Edition (San Antonio, TX: Ariel Ministries, 2019), 5.

The Doctrine of the Hypostatic Union

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The doctrine of the hypostatic union is one of the most vital truths in Christology. Jesus Christ is one Person with two natures—undiminished deity and true humanity—inseparably united without mixture or loss of identity. Scripture testifies, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1), and further declares, “And the Word became flesh, and dwelt among us” (John 1:14a). Paul states, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9). These passages establish that the eternal Word, God the Son, took on true humanity in time, becoming the God-Man.

The deity of Christ is eternal, immutable, and infinite. From eternity past He is the Logos, coequal and coeternal with the Father and the Spirit (John 1:1). His humanity began in time, conceived by the Holy Spirit and born of the virgin Mary (Matt 1:20-23; Luke 1:35). Radmacher observes, “The helpless infant being held in Mary’s arms was at the same time the eternal God sustaining Mary” (Earl Radmacher, Salvation, p. 40). In His humanity, Jesus was true flesh and blood, subject to growth, hunger, fatigue, and temptation—yet without sin (Heb 4:15). The hypostatic union means that the attributes of deity and the limitations of humanity are both fully present in the one Person of Jesus Christ.

This union is without confusion. The divine nature did not absorb or diminish the human, nor did the human nature alter the divine. Each retains full integrity. At the same time, the union is without division. Jesus Christ is not two persons but one indivisible Person forever. This explains how He could be weary in His humanity (John 4:6) while simultaneously sustaining the universe by the word of His power in His deity (Heb 1:3). Chafer notes, “Of these two natures it may be affirmed from the evidence which Scripture provides, that they united in one Person, and not two; that in this union, that which is divine is in no way degraded by its amalgamation with that which is human; and, in the same manner and completeness, that which is human is in no way exalted or aggrandized above that which is unfallen humanity.” (Lewis S. Chafer, Systematic Theology, vol. 1, p. 384).

The purpose of the hypostatic union is salvific. As true humanity, Christ could represent mankind and die as a substitute for our sins (1 Pet 3:18). As undiminished deity, His sacrifice had infinite value, sufficient for all humanity (1 John 2:2). Only one who is both God and man could reconcile God and mankind (1 Tim 2:5). Thieme explains, “After accomplishing His salvation mission on the cross, the humanity of Christ rose from the dead (Matt 28:5-7), was seated in glory ‘at the right hand of the Majesty on high’ (Heb 1:3), and will forever exist as the glorified God-man in resurrection body (Heb 1:8)” (R. B. Thieme, Jr., “Hypostatic Union,” Thieme’s Bible Doctrine Dictionary, p. 147).

The result is that Jesus Christ remains forever the God-Man, undiminished deity and true humanity in one Person. In His glorified humanity, He is now seated at the right hand of the Father (Heb 1:3), awaiting the day when He will return as King of kings and Lord of lords (Rev 19:16). Fruchtenbaum remarks, “At present, He is the Son of Man sitting at the right hand of God the Father. In the future, He will be the Son of Man coming in the clouds of heaven. He is not only always the Son of God, He is also always the Son of Man—both in the present in heaven and in the future when He comes in the clouds of heaven” (Arnold G. Fruchtenbaum, Messiah Yeshua: Divine Redeemer, p. 5).

Jesus is the unique theanthropic Person in history. Only the God-Man could bridge the infinite gulf between a holy God and sinful humanity. As true humanity, Christ could die as our substitute; as undiminished deity, His sacrifice possessed infinite worth, sufficient for the sins of the whole world. Scripture declares, “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). On the cross He bore our sins in His body (1 Pet 2:24), willingly laying down His life in our place (John 10:18), and on the third day He rose from the dead (1 Cor 15:3-4). Because of His finished work (John 19:30), forgiveness of sins and eternal life are offered freely to all, for “everyone who believes in Him receives forgiveness of sins” (Acts 10:43), and “whoever believes in Him shall not perish, but have eternal life” (John 3:16). God promises eternal life as His gracious gift, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). This salvation is received not by works (Rom 4:4-5) but by grace alone through faith alone in Christ alone (John 14:6; Rom 3:28; Acts 4:12). Scripture affirms, “For by grace you have been saved through faith…not as a result of works, so that no one may boast” (Eph 2:8-9). Jesus Himself gave the simple promise: “Truly, truly, I say to you, he who believes has eternal life” (John 6:47). The call of the gospel, then, is deeply personal—will you trust in Jesus Christ alone as your Savior today?

Steven R. Cook, D.Min., M.Div.

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Christmas is the Most Theological Time of the Year

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Mother and Child 3Christmas is the most theological time of the year. It’s the time when the second member of the Trinity, God the Son, came into this world and took upon Himself humanity (John 1:1, 14). At a moment in time, in the womb of the virgin Mary, by a supernatural act of God the Holy Spirit (Luke 1:35), the hypostatic union was formed, and Jesus became the theanthropic Person, the God-Man, undiminished deity combined together forever with perfect and sinless humanity (Col 2:9; Heb 1:8). The birth of Messiah accomplished the plan of God the Father from eternity past, as He was the One who planned our salvation and sent the Son into the World (1 John 4:14). Jesus was born at the right time (Gal 4:4), in the womb of a Jewish virgin girl (Isa 7:14; Matt 1:23), in the royal line of David (2 Sam 7:14-16; Luke 1:31-35), in the prophesied city of Bethlehem (Mic 5:2), a Son of Abraham (Matt 1:1), King of the Jews (Matt 2:2), God with us (Isa 9:6).

But the story of Messiah does not stop there. After His birth, Jesus grew in wisdom (Luke 2:40, 52), lived a sinless and righteous life before God and man (2 Cor 5:21; Heb 4:15; 1 John 3:5), and was sustained by God the Holy Spirit throughout His life and during His time on the cross (Matt 3:16; Heb 9:14). When we think about the birth of Jesus, we should see it within the larger theological context of Scripture, which reveals His righteous life, compassion for the lost, substitutionary death on the cross, burial, resurrection, and ascension into heaven. The death of Jesus is really the major focus of the Bible, as only two chapters mention His birth, whereas thirty-eight chapters mention His death.

Jesus CrucifiedChristmas is about love and sacrifice, for nearly two thousand years ago, Jesus willingly laid down His life and died a penal substitutionary atoning death on a cross (Mark 10:45; John 3:16; 10:11, 17-18). He died for us (Rom 5:8), paying the penalty for our sins (1 Cor 15:3-4), in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus’ death forever satisfied every righteous demand God had toward our sin (Rom 3:24-25; Heb 10:10-14; 1 John 2:2; 4:10), and is the basis for forgiveness (Acts 10:43; Eph 1:7), reconciliation (2 Cor 5:18), and peace with God (Rom 5:1). To those who believe in Christ as their Savior (John 3:16; Acts 4:12) and accept the good news—that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4)—God freely gives eternal life (John 10:28) and the gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9).

Furthermore, Christmas is about a future hope. After His crucifixion, Jesus was buried and resurrected bodily on the third day (Matt 20:18-19; Acts 10:39-41; 1 Cor 15:3-4), never to die again (Rom 5:9), ascending to heaven (Acts 1:9-10), with a promise of a physical return for His own (John 14:1-3; Acts 1:11; 1 Th 4:13-18; Tit 2:13). Following His return, the King of kings and Lord of lords will reign in righteousness for a thousand years (Rev 19:11-16; 20:1-6), and afterward, will create a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1).

As we think about the reasons for celebrating Christmas—past present, and future—let us also consider how to live a life that models the One we worship. Like Jesus, may we be willing to accept the Father’s will for us to go where He wants and do what He asks, no matter how difficult the task or great the price. And, may our hearts be motivated by love for others as we give sacrificially for their edification. Lastly, may we learn to keep our eyes on heaven, in anticipation of the return of Messiah, and the future hope that is ours in Christ.

Dr. Steven R. Cook

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God the Son Came Down

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Sometime in eternity past, God the Father sent God the Son into the world to fulfill a divine mission. God’s Word tells us, “The Father sent the Son to be the Savior of the world” (1 John 4:14). This was the great mission: to bring salvation to everyone. This act of God was done in love, as it is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He loved us and sent His Son to be the atoning sacrifice for our sins” (1 John 4:10). The Son agreed with the Father, saying, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38), and “The Son of Man has come to seek and to save that which was lost” (Luke 19:10). When God the Son came into the world and took upon Himself humanity, He executed His mission flawlessly.

Mother and Child 3The divine mission began in time and space nearly two thousand years ago when God the Son took upon Himself humanity. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world, He says [to God the Father], ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). The third Person of the Trinity, God the Holy Spirit, facilitated the mission by bringing about the hypostatic union within the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4). The angel Gabriel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (Luke 1:35). At the moment of conception in the womb of the virgin Mary, undiminished deity was combined forever with perfect humanity. Eventually, Jesus was born, and God “became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). The apostle Paul tells us, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9).

God’s Word informs us that Jesus was a Jew, born a son of Abraham, in the line of David (Matt 1:1), the promised Messiah (Matt 1:17). Jesus grew in wisdom (Luke 2:40, 52) and lived a perfectly righteous life before God and man. The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. This is important, for Jesus’ sinless life qualified Him to go to the cross and pay the ransom price for our sins (Mark 10:45).

When the divinely appointed time came for Jesus to go to the cross (John 12:23; 13:1), He went willingly (Isa 53:10; John 10:18). Just hours before the crucifixion, Jesus said to His Father, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). Then He went to the cross and “offered Himself without blemish to God” (Heb 9:14), giving “His life a ransom for many” (Mark 10:45). Jesus paid our sin debt by means of His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). While on the cross, “Christ died for our sins” (1 Cor 15:3), and He died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18).

Jesus CrucifiedJesus’ death on the cross was a one-time event, as He “offered one sacrifice for sins for all time” (Heb 10:12). After Jesus paid for all our sins, “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30). Jesus’ death on the cross satisfied every righteous demand of God the Father concerning the payment for our sins (Rom 3:25), for “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). Jesus paid the price for all our sins. There’s nothing more to pay. After Jesus died, He was placed in a grave and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Because Christ died for everyone (John 3:16; Hebrews 2:9; 1 John 2:2), everyone is savable. The Bible tells us that God has brought “salvation to all men” (Titus 2:11), that He “desires all men to be saved” (1 Timothy 2:4), and is “not wishing for any to perish” (2 Peter 3:9).

Once we understand who Christ is, as God in the flesh (John 1:1, 14), and what He has accomplished for us on the cross—having died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4)—we can then exercise our faith by trusting in Him as our Savior. This is the Jesus of Scripture and history, and not a fake Jesus like those taught by Mormons, Jehovah’s Witnesses, or one we create in our imagination. To receive salvation, the unbeliever is told to “believe in the Lord Jesus, and you will be saved” (Acts 16:31a). Jesus is the object of our faith. To believe in Christ as our Savior means we trust Him to accomplish for us what we cannot accomplish ourselves: eternal salvation from the lake of fire.

Hand Receiving GiftFaith in Christ is the only condition for salvation. Faith does not save; Christ saves. Faith is merely the instrument by which we receive the free gift of God, which is eternal life. Though the gift was very expensive for the Lord, it is offered totally free to us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And it is “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Only the empty hand of faith accepts the gift. It offers nothing but is open to receive that which is offered by another. God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “he who believes has eternal life” (John 6:47). No payment is required from us to receive it, and no precondition of good works is necessary before, during, or after salvation.

The only sin that keeps a person out of heaven is the sin of unbelief, the individual choice NOT to trust in Jesus as one’s Savior. The one who rejects Jesus as Savior is judged by God on the sole ground that “he has not believed in the name of the only begotten Son of God” (John 3:18). These are the ones who “are always resisting the Holy Spirit” (Acts 7:51; cf. John 16:8), who “do not believe” in Jesus as their Savior (John 16:9), and “are unwilling to come” to Him so that they “may have life” (John 5:40). Those who willingly reject Christ as Savior will, after death, experience eternal separation and punishment away from God for all eternity, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). This need not happen. Hell is avoidable for the one who trusts in Christ as Savior, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). Salvation is a free gift from God (Rom 3:24; 6:23), offered by grace alone (Eph 2:8-9), through faith alone (Gal 2:16; 3:26; 2 Tim 3:15), in Christ alone (John 14:6; Acts 4:12), totally apart from human works (Rom 4:5; Eph 2:8-9; Tit 3:5). For lost sinners, the matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

Once we have trusted in Christ for salvation, God then bestows on us forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), eternal life (John 10:28), and many other blessings (Eph 1:3). And having entered into a relationship with God through Christ (John 1:12; Gal 3:26), we are then called to a life of holiness and righteousness (1 Pet 1:15-16), as we learn His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), walk by faith (2 Cor 5:7; Heb 10:38), and advance to spiritual maturity (Heb 6:1). This new walk with God will honor Him and edify others (Eph 4:1-2; 5:1-2).

Our forgiveness of sins, eternal life, and many wonderful blessings from God are all made possible because God the Son came down to us and accomplished what we cannot: our salvation. For this, we praise God the Father, God the Son, and God the Holy Spirit for their work of salvation, for “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). Amen.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Jesus Died Twice on the Cross

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Introduction

The main point of this article is that Jesus, in His humanity, was forsaken by God the Father for three hours while bearing the punishment for our sins on the cross. During these three hours, Jesus experienced a judicial separation from the Father, which is what is meant by spiritual death. This spiritual-judicial separation was necessary for Him to fully atone for humanity’s sins.

Jesus CrucifiedAccording to the Bible, death means separation, not cessation. Spiritual death is separation from God in time. Physical death is the separation of the soul from the body. The Bible teaches that Jesus’ experience on the cross for three hours involved two categories of death: spiritual and physical. The reason Jesus experienced these two kinds of death is because humanity experiences both spiritual and physical death. If Jesus is going to represent humanity on the cross, then He must experience the same kind of death. All humanity is spiritually dead. Jesus died for everyone. This means Jesus experienced spiritual death. If He is going to save us from our sins, then He must experience the same kind of death as those He’s representing on the cross.

The Meaning of Death

Adam and EveThere are different kinds of death mentioned in the Bible. Biblically, death means separation, not cessation. The three major kinds of death mentioned in Scripture include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; Eph 2:1-2), 2) physical death, which is the separation of the human spirit from the body (Gen 35:18; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6; Jam 2:26), and 3) the second death (aka eternal death), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15). Spiritual and physical death were introduced into God’s creation when the first human, Adam, sinned against God. God told Adam, “From the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The phrase “in the day” means Adam’s sin instantly brought spiritual death (Gen 2:15-17; 3:1-7), but not immediate physical death, as he tried to hide physically from God (Gen 3:8-10). Later, Adam died physically at the age of nine hundred and thirty (Gen 5:5). Though Adam was restored in his relationship with God (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; Eph 2:1-2). Tom Stegall states:

Did Adam die “in the day” that he ate? Was God’s Word literally fulfilled? Yes! Adam died spiritually in the sense of being separated in his relationship with God. Obviously, Adam did not die physically that day since Genesis 5:5 states that he went on to live for hundreds of years before dying at the age of 930. But, as soon as Adam sinned, he died immediately in a spiritual sense toward God and he began the long, slow process of bodily degeneration under the curse, leading to physical death hundreds of years later. The example of Adam helps us to see how it was possible for Christ to be physically alive on the cross, while at the same time undergoing a spiritual death or judicial separation from God the Father.[1]

Except for Christ, all are born in Adam (1 Cor 15:21-22), inherit his original sin (Rom 5:12), and are spiritually dead and separated from God in time (Eph 2:1-2). Those who reject Jesus as Savior will experience the second death in the lake of fire (Rev 20:14-15).

Jesus Bore our Sins on the Cross

Jesus CrucifiedThe Bible teaches that sin creates a separation between God and people. God said of His people, “Your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (Isa 59:2). When Jesus died on the cross, He took all our sins upon Himself and died in our place. This did not make Christ a sinner, as that is not possible. It simply means our sins were imputed to Him on the cross. The fact that our sins were placed on Jesus in a real way is plainly taught in God’s Word. Scripture states, “The LORD has laid on him the iniquity of us all” (Isa 53:6) and “He will bear their iniquities” (Isa 53:11). Additionally, Jesus was “an offering for sin…in the flesh” (Rom 8:3), was made “to be sin on our behalf” (2 Cor 5:21), “tasted death for everyone” (Heb 2:9), was “offered once to bear the sins of many” (Heb 9:28), and “bore our sins in His body on the cross” (1 Pet 2:24). The reference to “His body” speaks of Jesus’ humanity and not His deity.

The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. Though sinless, Jesus bore our sins in His humanity on the cross. As our sins were placed on Him, He was, for a short time, in His humanity, forsaken by God the Father. This judicial separation was the time when Jesus died as our substitute and paid the full penalty for all our sins (Mark 10:45; Rom 5:8; 1 Pet 3:18).

Jesus was Forsaken on the Cross

While Jesus was bearing our sins on the cross, He was briefly separated from God the Father. This is reflected in His words, “My God, my God, why have you forsaken me?” (Matt 27:46). The word “forsaken” translates the Greek verb egkataleipō (ἐγκαταλείπω), which, according to BDAG, means “to separate connection with someone or something; forsake, abandon, desert.”[2] The same Greek word is used elsewhere to describe the literal separation of one person from another (2 Tim 4:10, 16). Jesus was not speaking metaphorically; He was speaking literally. When Jesus used the word “forsaken,” He was referring to the Father’s judicial separation from Him while He was bearing the punishment for our sins. These words, spoken from His humanity (not His deity), indicate that He was briefly alone while being judged by God the Father. This was a judicial act as Jesus bore our sins. John Walvoord states, “God the Father had to turn away as Jesus bore the curse and identified Himself with the sins of the whole world.”[3] William MacDonald states, “Because God is holy, He cannot overlook sin…When God, as Judge, looked down and saw our sins upon the sinless Substitute, He withdrew from the Son of His love.”[4] Since Jesus actually bore our sins, it follows that He experienced the same kind death we faced, separation from God in time (i.e., spiritual death). Warren Wiersbe states, “It was during the time of darkness that Jesus had been made sin for us (2 Cor 5:21). He had been forsaken by the Father! That darkness was a symbol of the judgment that He endured when He was ‘made a curse’ for us (Gal. 3:13).”[5]

Some might argue that Jesus was not actually forsaken but only felt that way while on the cross. Jesus certainly felt forsaken by the Father because He was forsaken. Jesus’ feelings agreed with the facts of the situation. He knew exactly why He was forsaken: He was being judged for our sins “to give His life a ransom for many” (Mark 10:45). Though we might struggle to understand His words on the cross, they are clear and true. Jesus was indeed forsaken by God the Father. Wayne Grudem states, “As Jesus bore our sins on the cross, he was abandoned by his heavenly Father, who is ‘of purer eyes than to behold evil’ (Hab 1:13).”[6] D. A. Carson states, “It is better to take the words at face value: Jesus is conscious of being abandoned by his Father.”[7] Jesus’ words must be understood as coming from His humanity and not His deity, for there can be no separation within the Trinity itself. Such a thing is not possible. According to Charles Ryrie, “In that work He had to be forsaken by God, and yet at the same time there was no splitting up of the trinity.”[8] Tom Stegall correctly notes:

Saying that Jesus was “judicially forsaken” is a vital qualification regarding the spiritual aspect of Christ’s substitutionary death. The Son of God was not spatially or ontologically separated from God the Father and God the Holy Spirit since it is impossible for God in His essence or being to be separated. Christ’s separation from the Father was a judicial and relational act of judgment, not a metaphysical or spatial separation, as if God the Son ceased to be a member of the Triune Godhead for the finite period in which He died in our place.[9]

The abandonment of Jesus in His humanity was temporary. It was only for the three hours as He was bearing our sins on the cross that He experienced spiritual death (i.e. a brief separation from God in time). Previously, Jesus had told His disciples, “I go to the Father” (John 14:28; 16:10, 17), which meant He knew the work on the cross was temporary. And after He’d paid the full price for our sins, He said, “It is finished” (John 19:30a). This meant the temporary suffering of Christ was over, and the payment for our sins had been paid in full. Then, being fully restored to His Father, Jesus said, “Father, into Your hands I commit My spirit” (Luke 23:46).

Jesus Died Spiritually and Physically

It follows that for Jesus’ sacrifice to be complete and fully efficacious for the redemption of humanity, He had to endure all aspects of death, including brief spiritual death (i.e., separation from God in time). Because Adam experienced a spiritual death (separation from God in time), and later a physical death (separation of his immaterial nature from his body), it only stands to reason that the last Adam, Jesus, would experience the same kinds of death as Adam and all humanity. If Jesus did not die for our sins in the fullest sense, then it leaves a question about the efficacy of His atoning death on the cross.

Both physical and spiritual death relate to Jesus’ humanity and not His deity. In His humanity, Jesus’ fellowship with the Father was temporarily broken during the three hours He was being judged for our sin. This was while God the Father poured out His wrath upon His Son who paid the penalty for our sins. Jesus’ spiritual death should not be understood to mean that there was a break in the essence of the Trinity, for that is not possible. In the hypostatic union, Jesus is undiminished deity and perfect humanity, and it was only His humanity that bore our sin, not His deity, for sin cannot be imputed to deity, for that would contaminate and corrupt God Himself. It was Jesus’ humanity that bore our sins on the cross. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world [in hypostatic union], He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). Because animal sacrifices under the Mosaic law code could never take away sin (Heb 10:11), a perfect and sinless body was prepared for Jesus, so that by His personal sacrifice, our sins could be atoned for. Peter tells us that Jesus “Himself bore our sins in His body on the cross” (1 Pet 2:24). This passage emphasizes that it was Jesus’ humanity that bore our sins on the cross as He died in our place paid the penalty for our sins.

The spiritual death of Jesus is commonly recognized by conservative Bible scholars. Norman Geisler states, “Death is separation, and spiritual death is spiritual separation from God.”[10] W. E. Vine adds, “while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was ‘forsaken.’”[11] According to R. B. Thieme Jr., “Separated from God the Father, the humanity of Christ died spiritually, and this was the price paid to redeem fallen mankind from the penalty of sin (Rom 6:23a).”[12] Robert Dean states, “We believe that the Lord Jesus Christ was sent by God the Father to pay the penalty for all human sin, make provision for all of mankind to be delivered from spiritual death and certain judgment. Jesus came to redeem mankind (1 Pet 1:18–19) through His efficacious, spiritual, substitutionary death on the cross (2 Cor 5:21; 1 Pet 2:21–24; Isa 53:10–12).”[13] According to Arnold Fruchtenbaum, “The Righteous One suffered and died in place of unrighteous ones, in order to bring them to God. The Messiah died a violent physical death, and He also died a spiritual death.”[14] Robert Gromacki states, “The punishment for sin is both physical and spiritual death (Rom 6:23). At the cross Christ experienced this double death in order to provide both physical and spiritual redemption for lost humanity.”[15] J. Dwight Pentecost states:

The penalty for disobedience to God was death (Gen 2:17). This death was the separation of the sinner from God—that is, spiritual death—and physical death was the result of prior spiritual death. Therefore if Jesus Christ was to satisfy the demands of God’s holiness, righteousness, and justice to provide salvation for people who are dead, He would have to experience the same death that separated them from God. He must enter into spiritual death, as anticipated in the prophetic 22nd Psalm where the sufferer cried, “My God, My God, why have You forsaken Me?” (Psa 22:1)…Since only that kind of separation or spiritual death could satisfy the demands of a holy, just God, Christ could not have been praying that He would be spared that which was essential.[16]

Paul Karleen adds:

Jesus actually died twice. He was first forsaken by the Father during His time on the cross. This is described in Psa 22:1–21, especially v. 1, the cry of dereliction He quoted on the cross: “My God, my God, why have you forsaken me?” (Matt 27:46). This separation from the Father was spiritual death, experienced for others as He was “made” sin (2 Cor 5:21)…The father/son relation had been broken for a few hours as sin was being dealt with…That period of forsaking, involving spiritual death, was what actually paid for sins.[17]

After Jesus paid for our sins, He died physically on the cross, saying “It is finished!” (John 19:30a). John then tells us, “And He bowed His head and gave up His spirit” (John 19:30b). When Jesus died physically, there was a separation of His human spirit from His body. To prove Jesus was physically dead, Scripture records that a Roman soldier “pierced His side with a spear, and immediately blood and water came out” (John 19:34). William Hendricksen notes, “The death of Jesus was not a mere semblance; it was real. The apostle had been there himself, and had seen the blood and the water flowing from the side of the Lord.”[18] After Jesus died physically, His body was placed in a grave, and three days later He was resurrected to physical life and seen by hundreds of people (1 Cor 15:3-8), never to die again (Rom 6:9).

Hand Receiving GiftBecause of the work of Jesus on the cross, forgiveness of sins is available to all who come to Him in faith, trusting in Him as Savior. Scripture states, “through Him forgiveness of sins is proclaimed to you” (Act 13:38), and “everyone who believes in Him receives forgiveness of sins” (Act 10:43), and “In Him we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7). In addition, we receive the free gift of eternal life. John wrote, “whoever believes will in Him have eternal life. For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life (John 3:15-16). And Paul stated, “the free gift of God is eternal life in Christ Jesus our Lord (Rom 6:23). These blessings, and many more, are possible because Jesus died on the cross and paid the penalty for our sins. Salvation is available to you if you’ll simply believe in Christ as your Savior (Acts 4:12; 16:31).

Some might say, “But there is no verse that states that ‘Jesus died spiritually.’” That’s correct. There is no single verse that says it that way. However, an argument from silence does not invalidate a biblical truth. For example, there is also no verse that explicitly says, “God exists as Trinity,” yet the doctrine is true, being an extrapolation from many passages found in Scripture. Additionally, the Bible does not use the phrase, “authority of Scripture,” but the authority of Scripture is clearly a teaching of God’s Word (2 Tim 3:16-17).

There is great complexity and mystery in the suffering of Jesus on the cross. The complexity of the issue is that Jesus is fully God and man. Sin cannot be imputed to deity, as that would corrupt His divine nature. Yet, without corrupting His divine nature, Jesus somehow “bore our sins in His body on the cross” (1 Pet 2:24) and died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died physically when “He bowed His head and gave up His spirit” (John 19:30). Our ability to reason these things takes us only so far, as our minds are woefully inadequate to grasp the infinitude of the matter. Here, faith must rest in what God has revealed through His written Word.

Summary

The Bible teaches that Jesus experienced both spiritual and physical death on the cross to fully represent and redeem humanity, which suffers from both types of death due to sin. Spiritual death, defined as separation from God, and physical death, the separation of spirit from body, were first introduced when Adam sinned. Jesus, bearing humanity’s sins, endured spiritual death through His separation from God the Father, expressed in His cry, “My God, My God, why have you forsaken me?” (Matt 27:46). This separation was judicial, not a split within the Trinity, and was necessary for atonement for sins. After this period of spiritual separation, Jesus died physically, completing the sacrificial work required for the forgiveness of sins and the provision of eternal life to those who believe in Him. This dual experience of death by Jesus was crucial for the complete redemption of mankind.

Dr. Steven R. Cook

Related Articles:

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[1] Tom Stegall, “Did Christ Die Spiritually and Physically?”, (Vol. 19, No. 86, 2017), p. 1.

[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 273.

[3] John F. Walvoord, Matthew: Thy Kingdom Come (Galaxie Software, 2007), 235.

[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1309.

[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 103.

[6] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 574.

[7] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 579.

[8] Charles C. Ryrie, Biblical Theology of the New Testament (Dubuque, IA: ECS Ministries, 2005), 63.

[9] Tom Stegall, “Did Christ Die Spiritually and Physically?”, (Vol. 19, No. 86, 2017), p. 3.

[10] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 126.

[11] W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 149.

[12] Robert B. Thieme, Jr. “Cross and Crucifixion”,  Thieme’s Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 50.

[13] Dr. Robert Dean, “Christ Our Spiritual Substitute”, accessed on 7/5/2024, https://www.deanbibleministries.org/doctrinal-statement/item/8-christ-our-spiritual-substitute.

[14] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 999.

[15] Robert Gromacki, Stand Bold in Grace: An Exposition of Hebrews (The Woodlands, TX: Kress, 2002), 95.

[16] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 96.

[17] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 264–265.

[18] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 437.

The God-Man: Understanding the Deity and Humanity of Jesus

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Hypostatic Union DiagramAt a point in time, the eternal Son of God added humanity to Himself, simultaneously becoming God and man, Creator and creature, the unique theanthropic person (John 1:1, 14, 18; 8:58; 10:33; 20:28; Col 2:9; Heb 1:8). Jesus is the God-man and exists in hypostatic union, as a single Person with a divine and human nature (John 1:1, 14; 1 John 4:2-3), both natures being distinct and preserved, not mixed or confused, fully God and fully man. The hypostatic union is forever, from conception onward. Jesus was supernaturally conceived by the Holy Spirit in the womb of the virgin Mary (parthenogenesis – Isa 7:14; Matt 1:23; Luke 1:26-38), who is the mother of Jesus’ humanity (Christotokos – bearer of Christ). Some see Mary as the mother of God (Theotokos – bearer of God), and though Jesus is God, His divine nature is without origin and eternal. Being the mother of Jesus’ humanity honors Mary without elevating her to a place beyond what the Scriptures teach. And Jesus was a Jew, born a son of Abraham, in the line David (Matt 1:1), the promised Messiah (Matt 1:17). Jesus grew in wisdom (Luke 2:40, 52), and lived a perfectly righteous life before God and man. The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 3:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. Cults such as Mormonism and Jehovah’s Witness deny the full humanity and deity of Jesus, and for this reason are not within the true Christian community. Henry Thiessen states:

The Council of Chalcedon, in AD 451, established what has been the position of the Christian church. There is one Jesus Christ, but He has two natures, the human and the divine. He is truly God and truly man, composed of body and rational soul. He is consubstantial with the Father in His deity and consubstantial with man in His humanity, except for sin. In His deity He was begotten of the Father before time, and in His humanity born of the virgin Mary. The distinction between the natures is not diminished by their union, but the specific character of each nature is preserved and they are united in one person. Jesus is not split or divided into two persons; He is one person, the Son of God.[1]

His Deity

The Bible presents Jesus as God. In the OT, the proper name of God is Yahweh (יהוה) and is generally translated LORD, using all capital letters. When the Septuagint (the Greek translation of the Hebrew OT) was written around 250 B.C., the translators chose the Greek word kurios (κύριος) as a suitable substitute for the Hebrew name Yahweh (יהוה). Though kurios (κύριος) is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 with John 1:23; and Deut 6:16 with Matt 4:7; cf. John 20:28; Rom 10:11-12; Phil 2:11). According to Thiessen, “Although the second person of the trinity often appears in the Old Testament, He is never referred to as Christ. Instead, we have the names Son, Jehovah, and the angel of Jehovah. In Psalm 2:7 Jehovah calls him His Son. More frequently He is called Jehovah.”[2] The NT writers clearly saw Yahweh-God from the OT as referring to Jesus.

Concerning the NT evidence, the apostle John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14). And “the Word” which became flesh also existed with the Father “before the world was” (John 17:5). The Jews of Jesus’s day understood His claims to deity, that He “was calling God His own Father, making Himself equal with God” (John 5:18). On another occasion they said to Jesus, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God” (John 10:33). The apostle Thomas, after seeing the resurrected Jesus, said to Him, “My Lord and my God!” (John 20:28). Paul wrote of Jesus, saying, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9), and elsewhere said that He is “our great God and Savior” (Tit 2:13). And the writer to the Hebrews said of Jesus, “But of the Son He says, ‘Your throne, O God, is forever and ever’” (Heb 1:8).

As God, Jesus created the universe, for “He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being” (John 1:2-3). And Paul wrote, “For by Him [Jesus] all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him. And He is before all things, and in Him all things hold together” (Col 1:16-17).

As deity, Jesus accepted the worship of men and angels. The magi who came to see the newborn Jesus said, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him” (Matt 2:2), and “after coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him” (Matt 2:11a). On three separate occasions the disciples worshipped Jesus. Matthew wrote, “And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son!’” (Matt 14:33), “And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him” (Matt 28:9), and “When they saw Him, they worshiped Him” (Matt 28:17a). And after Jesus healed a lame man, we are told “he worshiped Him” (John 9:38). And of the angels it is written, “Let all God’s angels worship him” (Heb 1:6). It follows that Jesus is God, since only God can receive worship. John Walvoord states, “In any orthodox statement of the doctrine of the Trinity, the second Person is described as possessing all the attributes of the Godhead, being distinguished as the second Person in contrast to the first or third Persons of the Trinity and as the eternal Son in contrast to the Father or the Holy Spirit.”[3]

Hypostatic Union

Baby in MangerThe apostle John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14). At a point in time, God the Son added to Himself humanity, forever uniting His divine nature with a perfect sinless human nature, becoming the God-man (John 1:1, 14, 18). In the field of systematic theology, this is called the hypostatic union. Lewis Chafer states, “Though His deity is eternal, the humanity was gained in time. Therefore, the theanthropic Person—destined to be such forever—began with the incarnation.”[4] God the Son did not indwell a human, but forever added humanity to Himself. According to Paul Enns, “When Christ came, a Person came, not just a nature; He took on an additional nature, a human nature—He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person (the God-man).”[5] Reading through the Gospels, there were times that Jesus operated from His divine nature (Mark 2:5-12; John 8:56-58; 10:30-33), and other times from His human nature (Matt 4:2; Luke 8:22-23; John 19:28). Concerning both natures, Paul Enns wrote:

The two natures of Christ are inseparably united without mixture or loss of separate identity. He remains forever the God-man, fully God and fully man, two distinct natures in one Person forever. Though Christ sometimes operated in the sphere of His humanity and in other cases in the sphere of His deity, in all cases what He did and what He was could be attributed to His one Person. Even though it is evident that there were two natures in Christ, He is never considered a dual personality. In summarizing the hypostatic union, three facts are noted: (1) Christ has two distinct natures: humanity and deity; (2) there is no mixture or intermingling of the two natures; (3) although He has two natures, Christ is one Person.[6]

Jesus is the God-Man. He is eternal God (Isa 9:6; John 8:56-58), yet He was born of a woman in time and space (Gal 4:4). As God, He is omniscient (Psa 139:1-6), but as a boy, He grew in knowledge (Luke 2:52). As God, He created the universe (Gen 1:1; John 1:3; Col 1:15-16), but as a man, He was subject to weakness (Matt 4:2; John 19:28). John Walvoord notes, “When the second Person of the Godhead became incarnate there was immediately introduced the seemingly insuperable problem of uniting God with man and combining an infinite and eternal Person with one that is finite and temporal.”[7] Concerning the complexity of the union, Lewis Chafer states:

The reality in which undiminished Deity and unfallen humanity united in one Theanthropic Person has no parallel in the universe. It need not be a matter of surprise if from the contemplation of such a Being problems arise which human competency cannot solve; nor should it be a matter of wonder that, since the Bible presents no systematized Christology but rather offers a simple narrative with its attending issues, that the momentous challenge to human thought and investigation which the Christ is, has been the major issue in theological controversy from the beginning to the present time.[8]

As finite humans, we struggle to comprehend the union of God and Man; however, it is with certainty that the Bible portrays Jesus this way (John 1:1, 14; 20:28; Heb 1:8 cf. Luke 1:31-33; 2 Cor. 5:21; Heb. 4:15), and this truth is essential to Christianity.  As God, Jesus is worthy of all worship and praise (Luke 24:51-52; John 9:38; 20:28; Heb 1:6). As a perfect sinless Man, He went to the cross and died a substitutionary death in our place (Mark 10:45; Rom 5:6-10; 1 Cor 15:3-4; 1 Pet 3:18), and bore the wrath of God that rightfully belongs to us (Isa 53:1-12), so that we might have the gifts of righteousness and eternal life (John 3:16; 10:28; 2 Cor 5:21; Phil 3:9).

Dr. Steven R. Cook

Related Articles:

[1] Henry Clarence Thiessen and Vernon D. Doerksen, Lectures in Systematic Theology (Grand Rapids, MI; Cambridge: William B. Eerdmans Publishing Company, 1979), 208.

[2] Ibid., 209.

[3] John F. Walvoord, Jesus Christ Our Lord (Chicago, Ill; Moody Press, 1969), 106.

[4] Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Michigan: Kregel Publications, 1993), 383.

[5] Paul P. Enns, Moody Handbook of Theology, (Chicago, Illinois: Moody Press, 1989), 227.

[6] Paul P. Enns, Moody Handbook of Theology, 225.

[7] John F. Walvoord, Jesus Christ Our Lord, 107.

[8] Lewis S. Chafer, Systematic Theology, Vol. 1, 387.

The Meaning of Christmas

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      Christmas—for the Christian—is a celebration of the birth of Jesus, the Savior, into a needy world (Luke 1:26-38). For me, the birth of Jesus evokes wonderful emotions. This is because I see His birth as the beginning of something larger, which included His whole life, death, burial, resurrection, and ascension into heaven. If we look only at the birth of Christ, we miss the larger theological message of the Gospels. We should keep in mind that only two chapters mention the birth of Christ, whereas thirty eight chapters mention His death.

     Christmas is about the gift of God to a fallen world. Nearly 2000 years ago, God the Son added true humanity to Himself (hypostatic union; John 1:1, 14), was supernaturally conceived in the virgin Mary (parthenogenesis; see Luke 1:26-38), the mother of His humanity (christotokos – bearer of Christ), and was born a son of Abraham, in the line David (Matt. 1:1). Jesus grew in wisdom (Luke 2:40, 52), and lived a sinless and righteous life before God and man (2 Cor. 5:21; 1 John 3:5).

     Christmas is about love and sacrifice. On April 3, A.D. 33, Jesus willingly laid down His life and died a substitutionary atoning death on a cross (Mark 10:45; John 3:16; 10:11, 17-18). He died a death He did not deserve, “the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Jesus’ death forever satisfied every righteous demand God had toward our sin (Rom. 3:24-25; Heb. 10:10-14; 1 John 2:2; 4:10), and is the basis for forgiveness and reconciliation to God (Rom. 5:1-2; 2 Cor. 5:21; Eph. 1:7; Col. 1:13-14; 20-22). To those who believe the gospel (1 Cor. 15:3-4), God freely offers the gift of eternal life and the imputation of His righteousness (John 3:16; 10:28; Rom. 5:17; Eph. 2:8-9; 2 Cor. 5:21; Phil. 3:9; 1 Pet. 3:18).

     Christmas is about a future hope. After His crucifixion, Jesus was buried and resurrected bodily on the third day (Matt. 20:18-19; Acts 10:39-41; 1 Cor. 15:3-4), never to die again (Rom. 5:9), ascending to heaven (Acts 1:9-10), with a promise of a physical return for His own (John 14:1-3; Acts 1:11; 1 Thess. 4:13-18; Tit. 2:13). Following His return, the King of kings and Lord of lords will reign in righteousness (Rev. 19:11-16; 20:1-6), and afterward, will create a “new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13; cf. Rev. 21:1).

     Christmas is about all that is marvelous in Christ, from birth onward, who provides blessing and hope to those who cast themselves upon Him. May we all find joy in the Savior, who loved us and gave Himself for us. Amen

Dr. Steven R. Cook

Related Articles:

The Hypostatic Union

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In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. (John 1:1, 14)

     John uses simple words to reveal profound truth…“And the Word became flesh, and dwelt among us” (John 1:14a).  At a point in time, God the Son added to Himself humanity, forever uniting His divine nature with a perfect sinless human nature, becoming the God-man.  In the field of systematic theology, this is called the hypostatic union.  “Though His deity is eternal, the humanity was gained in time.  Therefore, the theanthropic Person—destined to be such forever—began with the incarnation.”[1]  God the Son did not indwell a human, but forever added humanity to Himself.  “When Christ came, a Person came, not just a nature; He took on an additional nature, a human nature—He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person (the God-man).”[2]  Reading through the Gospels, there were times that Jesus operated from His divine nature (Mark 2:5-12; John 8:56-58; 10:30-33), and other times from His human nature (Matt. 4:2; Luke 8:22-23; John 19:28).  Concerning both natures, Paul Enns writes:

The two natures of Christ are inseparably united without mixture or loss of separate identity. He remains forever the God-man, fully God and fully man, two distinct natures in one Person forever. Though Christ sometimes operated in the sphere of His humanity and in other cases in the sphere of His deity, in all cases what He did and what He was could be attributed to His one Person. Even though it is evident that there were two natures in Christ, He is never considered a dual personality. In summarizing the hypostatic union, three facts are noted: (1) Christ has two distinct natures: humanity and deity; (2) there is no mixture or intermingling of the two natures; (3) although He has two natures, Christ is one Person.[3]

      Jesus is the God-Man.  He is eternal God (Isa. 9:6; John 8:56-58), yet He was born of a woman in time and space (Gal. 4:4).  He is omniscient (Ps. 139:1-6), but as a boy, He grew in knowledge (Luke 2:52).  He created the universe (Gen. 1:1; John 1:3; Col. 1:15-16), but as man, He is subject to its weaknesses (Matt. 4:2; John 19:28).  Concerning the complexity of the union, Lewis S. Chafer states:

The reality in which undiminished Deity and unfallen humanity united in one Theanthropic Person has no parallel in the universe. It need not be a matter of surprise if from the contemplation of such a Being problems arise which human competency cannot solve; nor should it be a matter of wonder that, since the Bible presents no systematized Christology but rather offers a simple narrative with its attending issues, that the momentous challenge to human thought and investigation which the Christ is, has been the major issue in theological controversy from the beginning to the present time.[4]

       We struggle to comprehend the union of God and Man; however, it is with certainty that the Bible portrays Him this way (John 1:1, 14; 20:28; cf. Luke 1:31-33; 2 Cor. 5:21; Heb. 4:15), and this truth is essential to Christianity.  As God, Jesus is worthy of all worship and praise (Luke 24:51-52; John 9:38; 20:28; Heb. 1:6).  As a perfect sinless Man, He went to the cross and died a substitutionary death in my place (Mark 10:45; Rom. 5:6-10; 1 Cor. 15:3-4; 1 Pet. 3:18), and bore the wrath of God that rightfully belonged to me (Isa. 53:1-12), so that I might have the gifts of righteousness and eternal life (John 3:16; 10:28; 2 Cor. 5:21; Phil. 3:9).  What a blessing my Savior is to me. 

Dr. Steven R. Cook

[1] Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Michigan: Kregel Publications, 1993), 383.

[2] Paul P. Enns, Moody Handbook of Theology, (Chicago, Illinois: Moody Press, 1989), 227.

[3] Paul P. Enns, Moody Handbook of Theology, 225.

[4] Lewis S. Chafer, Systematic Theology, Vol. 1, 387.

Could Jesus Sin?

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Could Jesus Have SinnedThe production of sin is based on ability and opportunity. Before their fall into sin, Adam and Eve had the capacity and opportunity either to obey or disobey God. Even before they had a sin nature, Adam and Eve could manufacture sin from the source of their own volition. Adam and Eve’s abilities are described by the Latin phrases posse peccare (able to sin), and posse non peccare (able not to sin). They truly had free choice to obey God or Satan. Free choice also belonged to Lucifer at his own fall, when he turned away from God through self-corruption, and enticed a third of the angels to sin with him (Isa 14:12-14; Ezek 28:12-18; Rev 12:4, 9). The Christian, who has God’s word and is indwelt by the Holy Spirit, also has the ability to obey God and resist both external and internal temptation (Rom 6:11; Col 3:5). The Christian does not have to sin, but chooses to do so by an act of his will when he yields to temptation. Jesus’ temptations were external (just like Adam and Eve’s), whereas all humanity after the fall, both saved and unsaved, encounter temptations both external (from other fallen creatures, both angelic and human) and internal (the sin nature).

The unbeliever, who is devoid of the Holy Spirit, cannot be obedient to God. This inability is described by the Latin phrase non posse non peccare (not able not to sin, or positively stated able only to sin). The unbeliever has neither the Holy Spirit nor God’s word, and therefore is perpetually governed by his sinful nature and the satanically-controlled world in which he lives. The unbeliever can be moral or immoral, religious or irreligious, but because he resides in a state of spiritual death, any human good he produces is ultimately tainted by sin and unacceptable to God.

God cannot sin (Hab 1:13; Tit 1:2; Heb 6:18). This truth is described by the Latin phrase non posse peccare (not able to sin). Because God is perfect righteousness, He cannot act contrary to His own holy nature; therefore, He can never manufacture sin. This is true of Jesus right now in heaven where there is no more temptation, and this is also be true of a believer who enters into heaven at death, the rapture, or after history has closed. So then, the Latin phrases are:

  • posse peccare (able to sin)
  • posse non peccare (able not to sin)
  • non posse non peccare (not able not to sin, or positively stated able only to sin)
  • non posse peccare (not able to sin)

“Could not” or “would not” sin?

Could Jesus Sin A question that has troubled theologians for many years is whether Jesus, during His time on earth, could have sinned? The Bible teaches that Jesus is undiminished deity combined together forever with true humanity into one Person, which in theology is called the hypostatic union. At a point in time, God the Son took upon Himself true humanity and walked on the earth. He lived a sinless life and died a substitutionary death for all mankind (1 Cor 15:3-4; John 6:69; 9:16; Rom 8:3; 2 Cor. 5:21; Heb 4:15; 7:26; 1 Pet 2:22; 3:18; 1 John 3:5).  Regarding the union of Jesus’ two natures, Joseph Sahl states:

In the Incarnation the eternal Son of God was inseparably united to an unfallen human nature. Thus He is unique from all other men not only in that He was kept from the consequences of Adam’s sin in His perfect humanity but also in that He was the God-Man. In this way one Person, the Lord Jesus Christ, possessed a divine nature as well as a human nature. Though the divine nature of Christ had eternal existence apart from the humanity of Jesus Christ (Heb 10:5), that was not true of His human nature. His humanity exists only in union with His deity. Thus the personality expressed in the humanity of Jesus Christ was nothing less than that personality of God the Son, the Eternal Word who became flesh.[1]

R.B. Thieme Jr. argues that in His humanity Jesus was peccable (able to sin). He believes that as God, Jesus was non posse peccare (not able to sin), but as a human, He was posse non peccare (able not to sin) because He continually relied on Scripture and the Holy Spirit to resist external temptations. In short, he believes that as God, Jesus could not sin, but as a human, He would not sin. In his book, The Integrity of God, he states:

Remember that Christ in His humanity could be tempted and could have sinned.  In His deity, however, neither could He be tempted nor could He commit sin.  If you add up these characteristics, the God-Man in hypostatic union was temptable but impeccable.  In other words, through His human volition He was able to avoid sin when He was tempted as a man; in His divine essence, the integrity of God meant sin was completely out of the question.[2]

Lewis Sperry Chafer argues that the humanity of Christ was impeccable (could not sin). The argument by Chafer is that God the Son took upon Himself humanity, and that what happened with regard to His human nature, happened to His divine nature as well. For Chafer, to say that Jesus could sin, is to say that God can sin, and that’s an impossible act. Chafer argues:

Since this bond of union which unites Christ’s two natures—for He is one person—is so complete, the humanity of Christ could not sin. Should His humanity sin, God would sin. When the absolute deity of Christ is recognized, there is no logic which is more inexorable than this. Though unsupported unfallen humanity might sin, a theanthropic Person even if He incorporates an unfallen human nature is incapable of sinning. The contention that could, but would not, sin is far removed from the contention that Christ could not sin. The former either denies His deity or else dishonors God with the calumnious averment that God is Himself capable of sinning. Again, it must be declared that Christ’s human traits which did not involve moral issues could be exhibited freely. The idea might be admitted with certain reservations that He was both omnipotent and impotent, omniscient and ignorant, infinite and finite, unlimited and limited; but it could never be allowed that He was both peccable and impeccable.[3]

The Bible teaches that Jesus faced real temptations (Matt 4:11), and whether one believes that He could not sin, or would not sin, it clearly teaches that He did not sin (2 Cor 5:21; Heb 4:15; 1 John 3:5). Jesus did not manufacture any personal sin for which He needed to atone, for if He had sinned, He would have disqualified Himself from going to the cross as an atoning sacrifice for others. Jesus died on the cross, bearing the sin of the world, dying in the place of sinners (John 3:16; Rom 5:6-8).

Did Jesus Have One Will or Two Wills?

Another matter related to this subject is whether Jesus had one will or two wills.  Jesus is both God and man, existing as one person with two natures. Some argue that since Jesus has two natures, He therefore has two wills. However, others argue that Jesus—though having two natures—is one Person, and therefore has one will. If will belongs to nature, then Jesus has two, but if will belongs to personhood, then Jesus has one. In favor of the one-will view, John F. Walvoord writes:

In view of the complete divine and human natures in Christ, the question has been raised whether each nature had its corresponding will. If by will is meant desire, it is clear that there could be conflicting desires in the divine and human natures of Christ. If by will, however, is meant that resulting moral decision, one person can have only one will. In the case of Christ, this will was always the will of God. Hence, when Christ prayed in the garden of Gethsemane: “My Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt” (Matt 26:39), here, as in all other cases, the ultimate sovereign will of Christ was to do the Father’s will. It was natural to the human nature to desire to avoid the cross even as it was in keeping with the divine nature to avoid the contact with sin involved in substitution. The will of God, however, was that Christ should die, and this Christ willingly did. It is therefore no more proper to speak of two wills in Christ than it is of two wills in an ordinary believer who has both a sin nature and a new nature. A conflict of desires should not be equated with a conflict of moral choice.[4]

Joseph Sahl also believes Jesus had only one will:

Though Christ was of both human and divine desires, He had only one determinative will. That determinative will is in the eternal Logos and continuously follows the will of the Father. Therefore statements one may make about what the humanity of Christ could or could not do must always be tempered by this understanding of the theanthropic Person.[5]

Charles C. Ryrie disagrees with Walvoord & Sahl and argues that Christ had two wills, one for each nature.  Ryrie states:

Did Christ have one or two wills?  Chalcedon said one Christ in two natures united in one Person, implying two wills.  In the seventh century the Monothelites insisted that Christ had but one will, but this view was declared heresy by the Council at Constantinople in 680.  If will is defined as a “behavior complex” as Bushwell does, then our Lord may be said to have had a divine behavior pattern and a perfect human one as well; hence two wills.  If will is defined as the resulting moral decision as Walvoord does, then the person of Christ always made only one moral decision; hence one will.  However, it seems to me that every single decision stemmed from either the “will” of His divine nature or the “will” of His human nature or a blending of both, making it proper to think of two “wills.”[6]

Lewis S. Chafer also believes Jesus had two wills:

What can be said, further, of the matter of will with regard to the theanthropic Person? Did He have one or two wills? The answer given to the Monothelites has never had to be changed. In order to be truly God, Christ had to have and did have, a divine will; similarly, to be really man, He had to have, and did have, a human will. Both wills worked harmoniously in obedience to the pleasure of the Father, the human will ever in subjection and following the divine.[7]

The question of whether Jesus has one will or two perplexes even some of the best theologians.  If volition is a part of the human and divine nature, then Christ has two wills because He has two natures (Ryrie & Chafer).  However, if volition is a part of personhood, then Christ has one will because He is only one Person (Walvoord & Sahl).

Biblically, Jesus is fully God and fully man, existing as one Person with two natures, fully divine and fully human, without any diminishment or mixture of those two natures so as to reduce or pollute them.  Whether Jesus has one will or two wills as some theologians argue, He was always compliant with the will of the Father, and this has resulted in our so great salvation.

Dr. Steven R. Cook

Related Articles:

[1]Joseph G. Sahl, “The Impeccability of Jesus Christ”, Bibliotheca Sacra (Vol. 140, 1983), 16.

[2] R. B. Thieme Jr., The Integrity of God (Houston, Texas, R. B. Thieme Jr. Bible Ministries,1998), 67-68.

[3] Lewis Sperry Chafer, Systematic Theology, Vol. 5 (Grand Rapids, Mich., Kregel Publications, 1993), 78.

[4]John F. Walvoord, “The Incarnation of Christ–Part III: The Person of the Incarnate Christ” Bibliotheca Sacra 117 (1960): 201.

[5]Joseph G. Sahl, “The Impeccability of Jesus Christ”, Bibliotheca Sacra (Vol. 140, 1983), 16.

[6] Charles C. Ryrie, Basic Theology (Wheaton, Ill., Victor Books, 1986), 251.

[7]Lewis Sperry Chafer, “The Doctrine of Sin Part 4” Bibliotheca Sacra 92 (1935): 423.