Appendix E

Jesus Is God And Man

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. And the Word was made flesh, and dwelt among us ... (John 1:1-3, 14))

There is no disagreement among true Christians that Jesus is God. We do not disagree that Jesus has always been God and shall always be God. There was never a time when He ever ceased to be God. Though cults such as Jehovah Witnesses and other Judeo Christian cults would attempt to deceive their followers by teaching that Christ did have a beginning, the testimony of the Scriptures, of Jesus Christ Himself, says much differently. Jesus says, "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." (Rev. 1:8)

Jesus is not "a god" as some cults teach nor was He simply a good man and a true prophet during His existence upon the earth. Jesus was and is indeed God and the Scriptures bear witness to this claim. Jesus Himself said, "Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am." (John 8:58). In the early church the elders were encouraged to "... to feed the church of God, which he hath purchased with his own blood." (Acts 20:28) Jesus was the One who purchased the church with His blood so He is the One spoken of here as "God."

Jesus is a member of what most true Christians call the Trinity or the more Biblically accurate term, the Godhead (Acts 17:29; Rom. 1:20; Col. 2:9). The Trinity (or Godhead) consists of The Father, Jesus, and the Holy Spirit. These three are equally God and are one in purpose and intent. They are not three "gods" but they are three individuals who claim to be one God. As the Holy Spirit spoke through the Apostle John, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." (1 John 5:7)

It is not my intent to give an exhaustive discourse on Christ's deity or the Trinity. There are already too many excellent books and web pages that provide a thorough defense of both. The intent of this essay is to show that Christ indeed laid aside His divine attributes, not, I repeat, NOT HIS DEITY, during the time that He walked upon the earth. Christ indeed came to earth and walked upon it as a man like you and I. He relied totally and completely upon the Father and the Holy Spirit during His time on earth.

Jesus Lived His Life On Earth As A Man With Human Limitations

A thorough study of the Scriptures prove that Jesus lived His life on earth the same way as any human being. Though He was and is God, He became like us in every way:

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted. (Heb. 2:14-18)

Jesus did not come in His incarnation as any type of supernatural being. He did not even come as an angel. The Lord took on flesh and blood. As a matter of fact, the Bible goes on further to say that Jesus came in the likeness of sinful flesh (Rom. 8:3). The Bible is clear that Christ was made like us in all things. Today's English Version says, "This means that he had to become like his people in every way ..." The Jewish New Testament says "... he had to become like his brothers in every respect."

This means that the Lord was subject to the exact same limitations that we as human beings are subject to. Though He never ceased to be God while on earth, He did not have the advantages of being God[1]. Below are some of the limitations the Bible tells us that Christ endured compared to the advantages that He had as God before His incarnation:

Though many educated people might accept some of what is stated above, they would have a difficult time believing that Jesus possessed no omnipresence, omnipotence, or omniscience while on earth. This is why they have so much trouble with the Faith Teachers. Traditional theology says that Christ possessed all of His attributes while He was on earth in the form of a man (some teach that He limited the use of these attributes, exercising divine discipline). However, is this what the Bible teaches?

Jesus Emptied Himself of His Divine Attributes While On Earth

This is an area that causes quite a bit of controversy between the Faith Teachers and many of their critics. While most Faith Teachers teach that Christ laid aside all of His attributes during His earth walk, most critics who claim to be orthodox say that Christ maintained all of His attributes while on earth but simply chose not to use them. Yet, what does the Scriptures teach concerning this?

Let this mind be in you, which was also in Christ Jesus: 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, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Phil. 2:5-8)

Paul makes a similar statement in Philippians that the writer of Hebrews (who may have also been the Apostle Paul) makes: that Christ was made in the likeness of men. He was fashioned as a man. These should be enough to tell us that Christ was limited while on earth. However, Philippians goes even further to teach us that Christ emptied Himself. The phrase, "made himself of no reputation" is better translated "He emptied Himself." Some who have studied the Greek tells us that this is the true interpretation:

Phi 2:7 - made himself of no reputation, and . . . and--rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on Heb_10:5; compare Exo_21:5-6, and Psa_40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." (Jamieson-Faussette-Brown Commentary)[2]

He emptied himself-did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself-laid aside the effulgence of his glory. (Adam Clarke)[3]

But made himself of no reputation. This translation by no means conveys the sense of the original. According to this it would seem that he consented to be without distinction or honour among men; or that he was willing to be despised or disregarded. The Greek is, entimos. The word entimos means, literally, to empty, to make empty, to make vain or void. It is rendered made void in #Rom 4:14|; made of none effect, #1Cor 1:17|; make void, #1Cor 9:15|; should be vain, #2Cor 9:3|. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness, vanity, or nothingness; and hence it is applied to a case where one lays aside his rank and dignity, and becomes, in respect to that, as nothing; that is, he assumes a more humble rank and station. (Barnes)[4]

Several Bible versions also seem to promote this particular interpretation of Phillipians 2:7:

... but emptied himself, taking the form of a servant, being born in the likeness of men. (Revised Standard Version)

Instead He emptied Himself by assuming the form of a slave, taking on the likeness of men. (The Holman Christian Standard Bible)

... but emptied Himself, taking the form of a slave, having become in the likeness of men. (Literal Version)

... but did empty himself, the form of a servant having taken, in the likeness of men having been made, (Young's Literal Translation)

... but emptied himself, taking the form of a bond-servant, coming in the similarity of men; (Modern Literal Version)

... but emptied himself, taking the form of a servant, being made in the likeness of men. (World English Bible)

... but emptied himself, taking the form of a servant, being made in the likeness of men. (American Standard Version)

... but emptied himself, taking a bondman's form, taking his place in the likeness of men. (Darby)

... But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. (Douay-Rheims)

... Instead, poured out in emptiness, A servant's form did he possess, A mortal man becoming. In human form he chose to be (International Standard Version)

But, himself, emptied, taking, a servant’s form, coming to be, in men’s likeness; 8And, in fashion, being found, as a man, humbled himself, becoming obedient as far as death, yea, death upon a cross.(Rotherham)

... but emptied himself by taking on the form of a slave,nby looking like other men, and by sharing in human nature. (New English Translation)

Instead, he emptied himself by taking on the form of a servant, by becoming like other humans, by having a human appearance. (God's Word to the Nations)

There are other Bible versions that translate this in the same manner though I did not include them all here. Although I believe that it is abundantly clear that Christ emptied Himself of His divine attributes, there are some who still disagree with this even though they wholeheartedly agree with the interpretation of Phil. 2:7 that we have presented.

However, others either agree with us or at least come close to sharing the same view which is prevalent within the Faith Movement. The New Living Translation translates Phil. 2:7 this way: "He made himself nothing; he took the humble position of a slave and appeared in human form." To make their position clearer they include this in their footnotes: Or He laid aside his mighty power and glory.

Before the advent of the NLT, the translator had a paraphrase of the Bible called The Living Bible. This also offers us an interesting perspective on how Phil. 2:7 could be translated (or at least accurately paraphrased):

Your attitude should be the kind that was shown us by Christ Jesus, who though he was God, did not demand and cling to his rights as God, but laid aside his mighty power and glory, taking the disguise of a slave and becoming like men. And he humbled himself even further, going so far as to actually die a criminal's death on a cross.

The translators of the NLT seemed to have kept their perspective on how they believe that Phil. 2:7 should be translated. The Amplified Bible also seems to hold to the view that Christ divested Himself of His divine attributes when He made Himself into the likeness of mortal man:

Let this same attitude and purpose and [humble] mind be in you which was in Christ Jesus: [Let Him be your example in humility:] Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God God], did not think this equality with God was a thing to be eagerly grasped or retained, But stripped Himself [of all privileges and rightful dignity], so as to assume the guise of a servant (slave), in that He became like men and was born a human being. And after He had appeared in human form, He abased and humbled Himself [still further] and carried His obedience to the extreme of death, even the death of the cross!

Albert Barnes seems to agree with this interpretation as he states:

It is conceivable that he might have laid aside, for a time, the symbols or the manifestation of his glory, or that the outward expressions of his majesty in heaven might have been withdrawn. It is conceivable for a Divine Being to intermit the exercise of his almighty power, since it cannot be supposed that God is always exerting his power to the utmost. And, in like manner, there might be for a time a laying aside or intermitting of these manifestions or symbols, which were expressive of the Divine glory and perfections.

Yet this supposes no change in the Divine nature, or in the essential nature of the Divine perfections. When the sun is obscured by a cloud, or in an eclipse, there is no real change of its glory, nor are his beams extinguished, nor is the sun himself in any measure changed. His lustre is only for a time obscured. So it might have been in regard to the manifestation of the glory of the Son of God. Of course, there is much in regard to this which is obscure; but the language of the apostle undoubtedly implies more than that he took an humble place, or that he demeaned himself in an humble manner. In regard to the actual change respecting his manifestations in heaven, or the withdrawing of the symbols of his glory there, the Scriptures are nearly silent, and conjecture is useless--perhaps improper. The language before us fairly implies that he laid aside that which was expressive of his being Divine--that glory which is involved in the phrase "being in the form of God"--and took upon himself another form and manifestation in the condition of a servant.[5]

Frederick B. Meyer gives the most solid and clarifying explanation of this particular passage of Scripture:

But probably we are specially here taught that He emptied Himself of the use of His divine attributes. This is a profound truth which it is necessary to understand if you would read rightly the lesson of our Savior's life. Men have been accustomed to think the miracles of Jesus Christ were wrought by the putting forth of His intrinsic power ...

whereas a truer understanding of His nature, specially as disclosed in the gospel by St John, shows that He did nothing of Himself, but what He saw the Father doing ... His human life was one of faith, even as ours should be ...

He chose to live like this. He voluntarily laid aside the exercise of His omnipotence, that He might receive power from God; absolutely and voluntarily forewent the use of attributes that lay all around Him, like tools within reach of the skilled mechanic, that He might live a truly human life, weeping our tears, and receiving the plenitude of His Father's power.[6]

I have no doubt that Philippians 2:7 is teaching us that Christ emptied Himself of all His divine attributes and lived on earth as a man with complete dependence upon His Father.

Christ's Dependence On The Holy Spirit To Do The Miraculous

The Bible has no records of Jesus performing any miracles before receiving His baptism with the Holy Spirit (Matt. 3:16-17; Luke 3:22-23; Mark 1:10-11; John 1:31-34).The Lord received the Spirit without measure (John 3:34). It was after His Spirit baptism that He did His first miracle in Cana of Galilee (John 2:11). The Bible record states that even this first miracle was done in the power of the Spirit and not by any divine attributes He possessed: "And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about." (Luke 4:14)

Our Lord attributed every one of His works by the power of the Spirit. He attributed His anointing to Holy Spirit being upon Him:

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. (Luke 4:18-19)

Even when accused by the Pharisees of casting out a demon spirit by the power of the devil, He did not tout the fact that He was bringing deliverance to this man by His own divine power or attributes. He explained that He casted out these spirits by the power of the Holy Spirit:

Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matt. 12:22-28)

Notice that our Lord He did not promote His status as a member of the Godhead. He said that He casted out these devils by the Spirit of God. There was another time when Jesus delivered an epileptic that His disciples failed to deliver. When the disciples asked the Lord out of frustration as to why they could not cast the devil from one boy, Jesus did not attribute His success (and their lack of success) to His being God.

The Lord taught His disciples that their their unsuccessful attempts to bring deliverance to this epileptic was due to a lack of faith and prayer and not to a lack of being deity (Matt. 17:19-21; Mark 9:28-29). This truth was understood by the Apostles who spent time with our Lord. Later, Peter would tell us that our Lord did His miracles by the anointing that He received by the Holy Spirit:

How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.(Acts 10:38)

God being with Jesus was the reason Peter gives for the Lord doing the miraculous signs and wonders in His ministry during His time on the earth. Though Peter recognized the divinity of Christ, He did not promote this as the reason for the Lord's miraculous works. This is not the only time Peter affirmed this. On the day of Pentecost Peter said:

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: (Acts 2:22)

Notice that Peter taught that God did the works through Jesus. Peter first said that Jesus was a man approved of God. It is important to note that he did not point to Christ's deity but affirmed His humanity. Peter speaks of God as a separate individual from Jesus in this particular passage as he addresses the proof of Christ's having been approved: by the miracles and wonders and signs that god did by Him.

Peter most certainly believed in a triune God but was not attempting to give a theological discourse on the trinity here. He had a point to make. His point was that when Jesus came to earth He was as much a man as a man could be and that He depended totally upon the other members of the Trinity to perform the miraculous through Him.

Our Lord Himself affirms this. When the Lord was explaining the truth about the Father to His disciples, he was asked by Phillip to show them the Father. Whatever Phillip meant by his request, this seemed to have brought some disappointment to the Lord Jesus. Since they had been with Jesus for so long they should have known the Father through Him. He goes on to say:

Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. (John 14:10-11)

Jesus teaches us here that He is not doing any of His miraculous works by any divine power that He possessed. It was the Father doing the works through Him. Jesus often stated that He could do nothing of His own self but completely depended upon the Father (John 5:19, 30). Jesus goes even further to teach that we could do the same works by the same power that He possessed: Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. (John 14:12)

Jesus taught in every way that though He was and is God and the Savior of this world, that His life upon the earth was lived as a man with total dependence upon His Father and the Holy Spirit. He even told us that we could walk in this same power (Matt. 10:1-8; 21:20-22; Mark 11:12-14, 22-24; 16:15-20; Luke 10:17-21; Acts 1:8; 1 Cor. 12-14).[7]

The Humanity and Death of Jesus Our Lord

It is important that we understand the humanity of Christ as has been presented here. He taught us how to live sin free and to walk in the power of the Spirit. If He lived His life on earth as God with all divine attributes intact, we would not be able to look to Him as a perfect example of how life can be lived in the Spirit. One will always have an excuse when confronted with "What would Jesus do?" They can simply say, "He was Jesus, I'm not. He is God, I'm not." Though these statements are true, they are not good excuses to use when we see the fact that Jesus lived His life on earth in a totally human way. One theologian writes:

There is no question that those who believe in historic Christology carry with their belief some profound problems. These problems are the inevitable consequences of affirming an incarnation. In the previous discussion the normal humanity of Jesus Christ has been presumed, but it is necessary to say something special about it. Historic Christology wills to maintain that the humanity of Jesus Christ was normal humanity. To phrase it in popular language, the deity of Christ did not so crowd the humanity of Christ that the humanity of Christ was less than normal. This is the reason behind enhupostasis. This expression means "in a person." It intends to say that in the incarnation Jesus Christ was a real person as a human being but that this person had his life in the context of the Logos. We cannot imagine the interior life of God incarnate nor do we need to. There are just two points to be reckoned with: (i) everywhere in the Gospels Jesus appears as an ordinary human being functioning totally as such a being. There was nothing unnatural about his life as one might suspect in an incarnation; and (ii) a valid doctrine of the incarnation demands a normal human nature for the incarnate One.[8]

In this way, He could become our sinless substitute. Only a sinless human could pay the price of our redemption. Only a sinless son of Adam could do this. Jesus affirms this when He says, "Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." (Matt. 20:28) Though He quite often spoke of Himself as the Son of God, affirming His deity, He primarily used the title of Son of Man when referring to His redemptive work. Paul affirms the Lord's statement by telling us that it was the man that made a ransom for us:

For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. (1 Tim. 2:5-6)

Though there is no doubt that Paul believed that Jesus is truly God (see 1 Tim. 2:3), he makes the distinction between Jesus and God. Concerning the mediatory ministry of our Lord, Paul refers to Him as the man who made a ransom for all mankind. John also records a prophesy by the High Priest Caiaphas who affirmed that it was necessary for a man to dies for the people:

And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:49-52)

It was this one man that should die for the people. As far as our Lord is concerned, there was nothing that distinguished Him from other men outside of His sinless life and His ability to walk in the power of God. Isaiah gives us a picture of a man being put to death who does not seem to be anyone special in appearance. This man seems to be simply that – a man:

For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:2-5)

The necessity of Christ becoming a descendant of Adam to pay the redemptive price of our sins is also seen in Romans 5:1-21. In this chapter we see the work of Christ contrasted with that of Adam's transgression. It was a man who brought the death and suffering upon us and it the last man who now redeems us from transgression of the first man: "For just as through the disobedience of one man, many were made sinners, so also through the obedience of the other man, many will be made righteous" (Rom. 5:19; The Jewish New Testament).

The Bible affirms the necessity of Christ becoming a man also for the purpose to prove that we will all receive a physical resurrection from the dead (1 Cor. 15:20 -22, 45-49) and in order to act effectively as our High Priest (Heb. 2:17-18). Christ had to become like us in every way in order to pay the redemptive price on our behalf.

The Hypocrisy of JDS Opponents

This is where I find opponents of JDS to be hypocritical: They want to emphasize the physical sufferings of Christ and deny that there was any spiritual sufferings or spiritual death. Yet, they have trouble with the teaching that Christ was very much human and only by this could He even suffer physically. To think that such physical suffering would not have some effect on Him spiritually is ludicrous.

Some want to separate His nature into both God and man. The Bible NEVER does this. Jesus was God who became a man. He was very much human though He remained very much God. Yet, some JDS critics want to say that only the human part of Christ suffered while His God nature was unaffected.

This teaching finds its origins in the false doctrine of the impassibility of God. The teaching of impassibility means that God is perfect and is therefore without emotion. The insinuation is that a perfect being could not display emotion. The claim that any references in the Bible as to God displaying emotions are metaphorical. That is an easy way to explain away any passage that does not line up with our own theological perspective. Nevertheless, literalists like myself believe that the God we serve is an emotional God (though He is certainly not controlled by emotions as we humans sometime are. This is what makes Him perfect and humans less than perfect).

So what some are teaching is that the human part of Jesus suffered anguish and physical pain but the God part of Jesus remain unaffected because God has no emotions. This really cannot be proven by the Scriptures and anyone who advocates this is out of line, no matter how orthodox the teaching claims to be. Jesus being both God and man was totally effected by His death on the cross physically, spiritually, and emotionally. There was not one area of His being that remained unaffected by His substitutionary death on our behalf.

What worst suffering could one do except to be forsaken by the Father Himself. As a human being this effected Him emotionally and spiritually. In order for the man, Jesus Christ to identify with us fully He had to suffer in every way that we suffer. He paid the ultimate price. He gave up His glory (John 17:5). He suffered the hurts, emotions and pains that humans suffered. He became sin and a curse on our behalf. He suffered separation from the Father. All this torment He suffered as a man. Though truly He was and shall always be God, our Lord was also a man who suffered everything that we deserved to suffer in order that we need not suffer it. I believe that this is the essence of the Word-of-Faith message.

Notes

1. Eugen Peterson makes this point in his paraphrase of the New Testament: Think of yourselves the way Christ Jesus thought of himself. He had equal status with God but didn't think so much of himself that he had to cling to the advantages of that status no matter what. Not at all. When the time came, he set aside the privileges of deity and took on the status of a slave, became human, he stayed human.(The Message: New Testament by Eugene Peterson)

2. Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible (1871) Available at Crosswalk.com

3. Clarke, Adam Adam Clarke's Commentaries (Online version available at http://www.godrules.net)

4. Barnes, Albert Barnes New Testament Notes (Tempe, AZ, The CrossWire Bible Society), The Sword Project Bible Software which can be downloaded for free at http://www.crosswire.org/.

5. Ibid. See notes on Philippians 2:7

6. Meyer, F. B. Devotional Commentary on Philippians (Grand Rapids, MI: Kregel Publications, 1979), pp. 85-87

7. This should help us to see certain things such as Jesus seeing Nathaniel under the tree and knowing so much about him even before he had ever met him (John 1:47-50), or Jesus knowing that Zacchaeus was in a sycamore tree (Luke 19:1-8) as Him operating in the gifts of the Spirit (1 Cor. 12:1-12). This should not be seen as a demonstration of His omnipresence as some Evangelicals would lead us to believe. Certainly our Lord possessed this attribute before His incarnation and after His resurrection (Matt. 28:20) but while He was on earth He was in a human body and could only be in one place at a time (John 11:1-6, 32).

8. Ramm, Bernard L. An Evangelical Christology: Ecumenic and Historic (New York, Thomas nelson Publishers, 1985), p.77

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