Jesus' Divinity and the Nature of God in Christian Theology
The nature of God is understood as infinitely righteous, a perfection inherent in God's being and actions [4]. This righteousness is evident in the moral laws God imposes and executes, reflecting an unchangeable principle of divine nature rather than an optional product of will [4]. God's love is also a fundamental aspect of divine character, described as sovereign, great, abiding, unfailing, unalienable, constraining, and everlasting [5]. This love is manifested towards perishing sinners, saints, and the destitute, and is exhibited through God's gifts, promises, and especially in the giving of Christ [5]. The Bible takes the existence of God for granted, using terms like 'El, 'Eloah, and 'Elohim (from a root meaning "to be strong") and Jehovah (rendered "LORD" in the Authorized Version) [1].
Jesus' divinity is a core tenet, asserting that he is both God and man [3]. This concept, known as the Incarnation, describes the act by which Christ took on human nature and united it with his divine person [3]. The apostle Paul states, "God was manifested in the flesh" (1 Timothy 3:16, Geneva 1599) [6]. John Gill interprets this as a great mystery, referring to the incarnation of Christ, his birth from a virgin, and the union of divine and human natures in his person [10]. This union is described as "hypostatical," meaning personal, where the two natures are not mixed or confounded but remain perpetually united [3].
The human nature of Christ was essential for his mediatorial office [2]. Evidence for his humanity includes his conception in the Virgin Mary's womb (Matthew 1:18; Luke 1:31), his birth (Matthew 1:16, 25; Luke 2:7, 11), his partaking of flesh and blood (John 1:14; Hebrews 2:14), and his possession of a human soul (Matthew 26:38; Luke 23:46) [2]. Jesus also experienced human emotions and physical needs, such as weeping (Luke 19:41; John 11:35), hungering (Matthew 4:2; 21:18), thirsting (John 4:7; 19:28), sleeping (Matthew 8:24; Mark 4:38), and weariness (John 4:6) [2]. He also grew in wisdom and stature (Luke 2:52) [2].
The New Testament explicitly affirms Jesus' divinity. Colossians 2:9 states, "For in Christ all the fullness of the Deity dwells in bodily form" [8]. John Gill explains that this refers to Christ's human nature, in which the Godhead resides in the most eminent and exalted manner [12]. Jamieson, Fausset & Brown further clarify that "Godhead" (Greek: theotes) signifies the essence and nature of God, not merely divine attributes, indicating that Jesus was fully God in a bodily form [13]. The apostle John also declares, "We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life" (1 John 5:20) [9].
While some aspects of God, such as the Trinity, cannot be fully known through natural revelation, other aspects of God's nature and character are discernible [11]. The righteousness of God is described as very high, abundant, beyond computation, everlasting, and the habitation of his throne (Psalm 71:19; 48:10; 71:15; 119:142; 97:2) [7]. This righteousness is exhibited in God's testimonies, commandments, judgments, word, and acts [7]. Christ himself acknowledged God's righteousness (John 17:25) [7]. The union of divine and human natures in Christ is a central mystery, yet it is foundational to understanding God's plan for salvation [6, 10].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Incarnation — That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justice of God — That perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Love of God, The — Is a part of his character -- 2Co 13:11; 1Jo 4:8. Christ, the especial object of -- Joh 15:9; 17:26. Christ abides in -- Joh 15:10. Described as Sovereign. -- De 7:8; 10:15. Great. -- Eph 2:4. Abiding. -- Zep 3:17. Unfailing. -- Isa 49:15,16. Unalienable. -- Ro 8:39. Constraining. -- Ho 11:4. Everlasting. -- Jer 31:3. Irrespective of merit -- De 7:7; Job 7:17. Manifested towards Perishing sinners. -- Joh 3:16; Tit 3:4. His saints. -- Joh 16:27; 17:23; 2Th 2:16; 1Jo 4:16. The destitute. -- De 10:18. The cheerful giver. -- 2Co 9:7. Exhibited in The g”
- I Timothy “I Timothy 3:16 (Geneva1599) — And without controuersie, great is the mysterie of godlinesse, which is, God is manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glorie.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Righteousness of God, The — Is part of his character -- Ps 7:9; 116:5; 119:137. Described as Very high. -- Ps 71:19. Abundant. -- Ps 48:10. Beyond computation. -- Ps 71:15. Everlasting. -- Ps 119:142. Enduring for ever. -- Ps 111:3. The habitation of his throne. -- Ps 97:2. Christ acknowledged -- Joh 17:25. Christ committed his cause to -- 1Pe 2:23. Angels acknowledge -- Re 16:5. Exhibited in His testimonies. -- Ps 119:138,144. His commandments. -- De 4:8; Ps 119:172. His judgments. -- Ps 19:9; 119:7,62. His word. -- Ps 119:123. His ways. -- Ps 145:17. His acts. -- J”
- Colossians “Colossians 2:9 (BSB) — For in Christ all the fullness of the Deity dwells in bodily form.”
- 1 John “We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life. -- 1 John 5:20”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 3:16: And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical g”
- Romans (Baptist/Reformed) “John Gill on Romans 1:19: Because that which may be known of God,.... There are some things which could not be known of God by the light of nature; as a trinity of persons in the Godhead; the knowledge of God in Christ as Mediator; the God-man and Mediator Jesus Christ; his incarnation, sufferings, death, and resurrection; the will of God to save sinners by a crucified Jesus; the several peculiar doctrines of the Gospel, particularly the resurrection of the dead, and the manner of worshipping of God with acceptance: but then there are some things which may be known of God, without a revelation”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:9: For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalt”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:9: For--"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c. the fulness-- (Col 1:19; Joh 14:10). of the Godhead--The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God. bodily--not merely as before His incarnation, but now "bodily ”