Nature of Jesus Christ in Scripture and Theology
The New Testament identifies Jesus Christ as both fully divine and fully human, a dual nature that Scripture presents through genealogy, incarnation narratives, and theological reflection. Matthew opens his Gospel by tracing Jesus' lineage "the son of David, the son of Abraham" [2], anchoring him in Israel's messianic hope. Yet the same Gospel records his virgin conception [1], signaling that his origin transcends natural generation. This tension—rooted in history yet born of the Spirit—frames the central mystery of Christian confession.
The Reality of Christ's Humanity
Scripture attests Jesus' human nature through concrete physical and emotional experiences. He was circumcised on the eighth day, grew in wisdom and stature, and displayed the ordinary limitations of embodied life: hunger, thirst, weariness, sleep, and tears [1]. The author of Hebrews insists that "he took part of flesh and blood" [1], a phrase emphasizing genuine participation in human existence rather than mere appearance. This was "necessary to his mediatorial office" [1], since a mediator between God and humanity must share the nature of both parties. Paul writes that God sent his Son "in the likeness of sinful flesh" (Romans 8:3), and the prologue to John's Gospel declares, "the Word became flesh and dwelt among us" (John 1:14) [1]. Matthew Henry observes that Christ "took our nature into union with his divine nature, and became really and truly man" [7], taking hold not of angels but of "the seed of Abraham" [7].
The Confession of Christ's Divinity
Alongside this humanity, the New Testament ascribes to Jesus attributes and titles reserved for God. He is called "the image of God" and "the First-born" [6], the one through whom all things were created [6]. The apostle John opens his Gospel by identifying Jesus as the eternal Word who "was God" [6], and Paul writes that in Christ "dwelleth all the fulness of the Godhead bodily" [11]. John Gill explains this phrase as referring to Christ's human nature—"a true body and a reasonable soul"—in which "the Godhead dwells in a most eminent manner" [11], a union more intimate than God's presence in the tabernacle or in believers [11]. Calvin, commenting on 1 Timothy 3:16, notes that the phrase "God manifested in the flesh" provides "an express testimony of both natures," declaring Christ "true God and true man" while asserting "the unity of the person" [9].
The Union of Two Natures
The doctrine that emerged from these scriptural affirmations holds that Jesus is one person in whom two complete natures—divine and human—are united without confusion or separation. This is described as "the mystery of godliness" [8], a revealed truth that "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" [8]. The Transfiguration offers a glimpse of this union: Jesus' appearance was transformed so that "his inner, divine nature, previously veiled, was now disclosed" [10], revealing the glory that belonged to him as the eternal Son even while he walked in human flesh. The distinction between the natures is preserved—one commentary notes that Scripture "calls him God" while also expressing "his manifestation in the flesh" [9]—yet the person remains singular.
Mediatorial Necessity
This dual nature was not incidental but essential to Christ's saving work. As mediator, he had to be "one with the Father" [6] to represent God to humanity, yet also share human nature to represent humanity before God. Hebrews insists that he "had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest" (Hebrews 2:17) [1]. The incarnation was "effected by God" [5] and accomplished "in the fulness of time" [7] when God sent his Son, born of a woman, to redeem those under the law (Galatians 4:4-5) [1]. The resurrection of Christ, in turn, becomes the instrument of spiritual rebirth for believers [5], who are called to be conformed to his image [4].
The New Testament presents Jesus not as a demigod or exalted creature, but as the one in whom "the holy of holies in the history of the world" [3] is revealed—God himself entering the human story without ceasing to be God, and bearing human nature without diminishing its integrity.
Sources
- 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. ”
- Matthew “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. -- Matthew 1:1”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Jesus Christ — "The life and character of Jesus Christ," says Dr. Schaff, "is the holy of holies in the history of the world." + NAME.--The name Jesus signifies saviour . It is the Greek form of [713]Jehoshua (Joshua). The name Christ signifies anointed. Jesus was both priest and king. Among the Jews priests were anointed, as their inauguration to their office. (1 Chronicles 16:22) In the New Testament the name Christ is used as equivalent to the Hebrew Messiah (anointed), (John 1:41) the name given to the long-promised Prophet and King whom the Jews had been taught b”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Holiness — Commanded -- Le 11:45; 20:7; Eph 5:8; Col 3:12; Ro 12:1. Christ Desires for his people. -- Joh 17:17. Effects, in his people. -- Eph 5:25-27. An example of. -- Heb 7:26; 1Pe 2:21,22. The character of God, the standard of -- Le 19:2; 1Pe 1:15,16; Eph 5:1. The character of Christ, the standard of -- Ro 8:29; 1Jo 2:6; Php 2:5. The gospel the way of -- Isa 35:8. Necessary to God's worship -- Ps 24:3,4. None shall see God without -- Eph 5:5; Heb 12:14. Saints Elected to. -- Ro 8:29; Eph 1:4. Called to. -- 1Th 4:7; 2Ti 1:9. New created in. -- Eph 4:24. Possess. ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: New Birth, The — The corruption of human nature requires -- Joh 3:6; Ro 8:7,8. None can enter heaven without -- Joh 3:3. Effected by God. -- Joh 1:13; 1Pe 1:3. Christ. -- 1Jo 2:29. The Holy Spirit. -- Joh 3:6; Tit 3:5. Through the instrumentality of The word of God. -- Jas 1:18; 1Pe 1:23. The resurrection of Christ. -- 1Pe 1:3. The ministry of the gospel. -- 1Co 4:15. Is of the will of God -- Jas 1:18. Is of the mercy of God -- Tit 3:5. Is for the glory of God -- Isa 43:7. Described as A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10. Newness of life. -- Ro 6:4. A spir”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2:14: Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing. I. The incarnation of Christ is asserted (Heb 2:16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid h”
- 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”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 15.5: in these words, “God manifested in the flesh.” First, we have here an express testimony of both natures; for he declares at the same time that Christ is true God and true man. Secondly, he points out the distinction between the two natures, when, on the one hand, he calls him God, and, on the other, expresses his “manifestation, in the flesh.” Thirdly, he asserts the unity of the person, when he declares, that it is one and the same who was God, and who has been manifested in the flesh. Thus, by this single passage, the true and”
- Matthew (Protestant academic) “Tyndale House on Matthew 17:2: 17:2 Jesus’ appearance was transformed: Jesus’ inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory (see Exod 34:29-35; Ps 104:2; 2 Cor 3:12-18; Rev 1:16). Jesus’ followers will one day share in this glory (Matt 13:43).”
- 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”