The Incarnation of God, the Son: Jesus Christ

Incarnation of Christ: God becomes man, Creator becomes creature

"Therefore, when He comes into the world, He says, “Sacrifice and offering You have not desired,
But a body You have prepared for Me; In whole burnt offerings and sacrifices for sin You have taken no pleasure.
“Then I said, ‘Behold, I have come (In the scroll of the book it is written of Me) To do Your will, O God.’ ”" (Hebrews 10:5–7)

"Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives. For assuredly He does not give help to angels, but He gives help to the descendant of Abraham. Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted." (Hebrews 2:14–18)

Introduction:

Five-minute beginners guide to the Incarnation of Jesus and our hope in heaven:

Although Jesus created the heavens and the earth in Genesis 1, in harmony with the Father’s will (Jn 1:3,10; 1 Cor 8:6; Col 1:16; Heb 1:8-12). Before His incarnation Jesus existed in heaven in the form of God, possessing the very authority, power and appearance of God. In Phil 2:6, the “form of God” is the outward appearance that mirrors and indicates an inward moral reality that Jesus was the Divine creator: Eternally pre-existent uncreated God. Before the incarnation, the “form appearance” seen on the outside, was consistent with “image morality” on the inside. Jesus was equal with God not merely because he had same outward appearance as the Father, being in the “form of God” but because in character, judgment and choices, he was in perfect unity with God (Heb 1:3; 2 Cor 4:4; Col 1:15). While Jesus was in a human body he could say, “my character and moral choices are identical to the conduct and behavour of the Father” John 14:8-9. It is important to differentiate between the “outward-form of God” that Jesus gave up at the incarnation in Phil 2:6 and the inward “character-image of God” that Jesus retained as a man. Jesus consented to the eternal plan of the Father who placed Jesus divine Spirit into the body of a man in Mary’s womb. God created man in His own image (Gen 1:26-27), where man’s human spirit is ontologically and “mechanically” identical to the divine Spirit of God. Making man in God’s image facilitated a perfect interchangeability between the divine Spirit of God and the created human body and conversely, the created human spirit with the divine body of God. Think of the incarnation as putting an after-market new engine into an old car body. If both the engine and car body are made by “Ford”, the engine (spirit) drops right into the car (body) because the “motor mounts” of the spirit of God and the spirit of man are identical to run the human body. Jesus was grasping equality with God in His hand, but he “let equality with God go”, releasing his handgrip on equality with God. Jesus’ Spirit was disconnected from His divine “body” of God and placed inside a temporary physical human body inside Mary’s womb. “When Jesus comes into the world he says, ‘a body you prepared for me’” (Hebrews 10:5-7) As a man, he had fully released his grasp of being equal in rank with God. In contrast to Adam, who was a man who reached for equality with God and sinned, Jesus was God, who gave up equality with God to become a man to save Adam and all mankind from their sins. Unitarians correctly connect Adam with Christ in Phil 2:6. Unitarians teach that both Adam and Christ were both creatures, neither being equal with God. They correctly say that Adam in the Garden, reached for equality with God by eating the fruit and sinned. But then they err in saying that Jesus refused to reach out for equality with God to became our saviour. This explanation is almost plausible except it directly violates the specific context of Phil 2:6. The contextual key in Phil 2:6, is that Jesus' possessed equality and gave it up an example of humility for us. For Unitarians, the humility of Christ, is “not trying to become equal with God”, but this is not an act of humility, it is an act of sanity. Creature Jesus was no worthier of praise for not trying to become equal with God, then we are when we deny being equal with God. The Christadelphian view gives praise to a creature, for merely staying within the boundaries of who he knew he really was. A servant is not praised as humble because he does not kill his king to take his place. The Unitarian view, therefore, is preposterous because Jesus is held up as and example of humility for not leading a coup against God's authority. In truth, while Jesus walked the earth as a man, he continued to possess all the fullness of deity as uncreated God (Col 2:9) but his divine powers were limited by His human body. Now even angels were greater in power than Jesus. Although Jesus was "everywhere" (omnipresent) before incarnation, he was limited to being in one place at one time, when he was a man. Although Jesus was "all knowing" (omniscient) before incarnation, he learned things as he grew from a baby to adulthood, when he was a man (Lk 2:52). Although Jesus was all powerful (omnipotent) before incarnation, he got tired (John 4:6), needed sleep (Mark 4:38), grew weak from hunger (Mt 4:2) Simon helped carry the cross on route to crucifixion (Mark 15:21). Although Jesus was a "spirit" without flesh and bones, before incarnation, he changed and became flesh and bones. Although the Bible says God is immutable (unchangeable) this quality refers not to the presence, knowledge, power or ontological make up of God, but his core moral values. As Jesus grew as a normal human child (Lk 2:52), he recognized he no longer possessed the power and rank of God but was made exactly like his brethren (a man) in all ways” (Heb 2:17) so Jesus humbled Himself before both God and Man and became obedient to God to the point of death on the cross. The death of Christ poses a huge logistics problem for Unitarians because they always deny man consciously survives death (Lk 16:19-31; 20:37-38). In a perfect example of “Domino Theology” Unitarians historically first rejected eternal conscious torment in Hell, then second, conscious life after death, which finally forced them to make Jesus into a creature and strip Him of deity. Indeed, how could a divine Jesus-creator God cease to exist during the three days he was dead. But Jesus certainly saw and likely even talked with the thief on the cross during Jesus’ three days in paradise (Luke 23:43). On the first day of the week, by Jesus’ own divine power, along with the Father and Holy Spirit, Jesus raised himself up from the dead. (Acts 2:32; John 2:19; Rom 1:4). The body of Jesus after the resurrection was identical to His body before the resurrection (Lk 24:36-43; John 20:20, 27; 21:12-14) and he continued in submission to God (Jn 20:17). However, at his ascension after He disappeared in the clouds (Acts 1:9-11), Jesus’ divine spirit was “reverse incarnated” back into the body of God and Jesus’ prayer was answered to be “glorified with the same glory He had with the Father before creation” (Jn 17:5; 1:1; 8:58; 17:24). The downranking and submission of Jesus to the Father at the incarnation (Jn 14:28) is eternal and continues after the second coming. (1 Cor 15:28) At the resurrection, Man’s spirit will be placed in a glorified spirit-body of God identical to Jesus. (1 Jn 3:2) However just as Jesus continued to be uncreated-God when his spirit was placed inside a human body, so too we will continue to be created-man in heaven when our created spirit is placed in our glorified bodies (1 Cor 15:50-54). Jesus did not give up deity by wearing a man-body on earth, and man does not become God by wearing a God-body in heaven. Jesus is ever-divine, and humans are ever-creatures who worship the Father and the Son, as seen in Revelation 4:11 & 5:12. (Mt 2:2,8; 11; 14:33; 28:9, 17; Luke 24:52; John 9:38; Rom 1:25; Heb 1:6 + Deut 32:43 LXX + Dead Sea Scroll 4Q44 + Justin Martyr, Dialogue 130)” While man’s spirit is made ontologically identical to God’s spirit “in the image of God”, our goal as Christians is to conform ourselves into the moral image of Christ (2 Cor 3:18) so that our “inward-morality-image” matches our invisible spirit/soul. While in human bodies, Christians are called to act like God, since our spirits were made in the image of God. By putting off the old sinful self and putting on the new image of Christ our conduct is in harmony with our spirit/soul which is also in the image of God and we become partakers of the divine nature! (Eph 4:21-24; 2 Pe 1:2-4). On earth, Christians act like God with divine-appearance spirits but possess human-appearance bodies that do not look like God at all. In heaven, our conduct, spirit and body will all be identical to God! In the resurrection, Christians will shed their human bodies for a “spiritual body” that looks like God’s. (Phil 3:20-21; 1 Cor 15:50-54; 1 Jn 3:2) We will truly be God’s children in body, spirit and holiness, but forever creatures. When angels see us in heaven, they will notice that we are God’s children in outward appearance and inward character! We will be “creature-gods”… God’s literal children. Until then, we wait for the future second coming of Jesus (Heb 9:28) when the elements of the periodic table that make up heaven and earth will be uncreated (Mark 13:31; 2 Peter 3:10-13; Rev 20:11). All men will stand before God in Judgement to an eternity in heaven with God and his angels or in hell with the devil and his demons. (Rev 20:11-15) Jesus said, “leap for joy, for great is your reward in heaven.” (Luke 6:23) "For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God." (Romans 8:20–21)

Ontology of the Incarnation:

	Body (Outward Form)	Spirit (Image of God)	Living being (Body + Spirit)	Image of God (Character)
Jesus before incarnation				Holy
Jesus on earth				Holy
Jesus after ascension				Holy
Non-Christian man				Sinful
Christian man				Sinful, forgiven
Christians in heaven				Holy

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I. Four views of the Incarnation of Christ

1. Bible truth: The Semi-Kenotic view of the Incarnation:
"Semi Kenotic view" is the only acceptable interpretation of Phil 2:6. This view is founded upon the fact that it is impossible for Christ to divest himself of his divine nature or perfection's. Mark Twain's "The Prince and the Pauper", is about a prince and who trades places with a peasant. Twain's story closely illustrates Phil 2:6 is saying. No matter what a king gives up, he is still the king, even if he appears to be a peasant. Likewise, our hope as created humans is to one day be "robed with the divine nature" (2 Peter 1:4) Regardless of what Christ gave up at the incarnation, he will always be uncreated God and although clothed in a body that is of a type indistinguishable from Christ's, we will always be creatures. When Christ gave up the "form of God", he did not become a creature, nor did he give up his Deity. When we are clothed with the "form of God" at the resurrection (Philippians 3:21; 1 John 3:2) we do not suddenly become divine, but are merely creatures that look and act like God. Just as it is impossible for Jesus to divest himself of his deity, it is likewise impossible for man to become deity. So Jesus is "once God always God" and we are "once man, always man". The list of specific things that Semi Kenotic advocates say Jesus divested himself of varies and includes one or combinations of the following: form of God (changeable attributes, not core deity), equality with God (rank reduction, not nature/character reduction), glory, rights and privileges, possession and/or use of his inherent divine power by which he created the worlds, omnipresent (everywhere), omniscient (all knowing), immutable (unchangeable), impeccability (impossibility of temptation). While Anti-Kenotics define these as "essential attributes of God" such conclusions are based upon assumption and human reasoning.

a. "The form is not identical with the divine essence, but is dependent upon it, a reflection of it; the appearance can be laid aside, but not the essence of one's being." (Gene Frost, 1990, The deity of Christ, p6,15,17)

b. "He did give up the glory connected with Godly form and environment. This passage says that he exemplified a mind of humility in giving up the "form" of God to come in the flesh ... there was a change in outward appearance ... It is not the form of angels nor man, but is exclusive to the Godhead. It is this distinctive form that Jesus gave up to come into the world. It is in this distinctive form of the Godhead that Paul says he was equal with God." (Maurice Barnett 1990, The deity of Christ, p54-55)

c. "existing in the form of God, the word God is talking about God as He is in heaven. We are not talking about a God who has no substance to him and is hence just an apparition, an outward vision, a facade, and outer form with nothing behind it. Morphe simply emphasized the outward appearance of this divinity, His majesty and glory. ... When God came into the world as Jesus of Nazareth, He changed His form. God can change His outward appearance and remain God. He has the power to do that. Jesus existed in the glorious majesty" (Maurice Barnett, The person of Christ, 1996, p43,47,49)

d. "the "external appearance" and a "mode of being" and "existence" that can be changed" (James Needham, Sharpe Needham debate, Guardian of Truth, Nov 20, 97)

e. "the term form means "external appearance. this form is something which can be changed" (James Needham, Sharpe Needham debate, Guardian of Truth, Nov 20, 97)

f. "form of God is not God's essential nature or deity" (John Welch, O'neal Welch debate, 1994)

g. "morphe cannot be essential unchanging nature of God" (John Welch, O'neal Welch debate, 1994)

h. "Christ empties himself of the form of God for the form of a servant." (John Welch, O'neal Welch debate, 1994)

i. "Jesus emptied Himself of glory and instead of appearing among men in the divine morphe or form ... he emptied himself of that divine morphe and took the morphe of a bondservant." (Tom O'neal, Welch O'neal debate, 1994)

2. Full-Kenotic Dilemma: Trinitarian
While the "Full Kenotic view", does not contract the context of Phil 2:6 , it does contradict other passages. It maintains that Jesus gave up deity itself and was nothing more than a man while on earth. The "Full Kenotic view" must be rejected since it contradicts passages like Col 2:9 that say Jesus was God in the flesh. This view, like the "Anti Kenotic view" incorrectly define the "form of God" as essential core attributes that make God, God. Whereas the "Anti Kenotic view" has Jesus emptying himself of nothing, the "Full Kenotic view" has Jesus emptying himself of everything. Both of these false views share a common problem in that they wrongly define the essential attributes of God in the same way. Their list of essential attributes of deity is identical and include omnipresent (everywhere), omniscient (all knowing), immutable (unchangeable), impeccability (impossibility of temptation) etc.. In view of Bible passages that indicate Jesus did not possess these qualities while in the flesh, Full Kenotic advocates deny his deity in the flesh, whereas the Anti Kenotic advocates refuse to accept these same passages for what they obviously say. It should be obvious that Jesus deity is founded fundamentally in the fact he is uncreated and our creator.

3. Anti-Kenotic Dilemma: Trinitarian
The Trinitarian "Anti Kenotic view" of the Phil 2:6 contradicts the context as much as it is an reproach to the eternally selfless nature of Christ. Anti Kenotic advocates are so obsessed with opposing the idea that Jesus actually gave anything up at the incarnation, that they seem content with the nebulous explanation that "Jesus did not empty himself of anything, Jesus emptied himself of himself." Whatever that is supposed to really mean, they never tell us specifically, but seem to take refuge in a definition that is as much an oxymoron as it incomprehensible. "Emptying himself of himself" sounds clever enough, until you realize that it can mean whatever anyone wants it to mean. The entire notion of "emptying by adding" makes Jesus into more than what he was before, not less, meaning exactly opposite to the definition of emptying. "Humanity was added to God" is not the same as saying Jesus was both human and divine when he walked the earth. To insist "Jesus emptied himself of nothing but himself", means that before the incarnation, Jesus was "full of himself" or arrogant. While we admit no Anti Kenotic would accept such a conclusion, this is the only logical conclusion that can be reached. It implies that God underwent an attitude adjustment, a change in core nature. This view maintains that after incarnation, Jesus was selfless, but before incarnation Jesus was "full of himself". If Jesus emptied himself of nothing except himself, what else could such a transition imply? Apart from utterly destroying the natural reading of the text, that Jesus gave up the form of God and equality with God at the incarnation, it provides no defense against the Arians who site scriptures that Jesus was in fact not equal to the Father (in rank) while he walked the earth. Anti Kenotics shoot themselves in the foot twice! First, their interpretation of the passage is so strained and unnatural that no Arian would ever consider it correct, then when they try to explain away the obvious and natural meaning of Lk 2:52 and Mt 24:36. All this sends Arians right back to the Watchtower magazine. Jesus did not "empty himself of himself" at the incarnation, for there was no change in his humility before and after. Rather Jesus emptied himself of the "form of God" and "equality with God". Here Jesus reduced his rank, from God to slave. He was as humble when ranked as God, as he was as a slave.

4. Unitarian Dilemma: anti-trinitarian
The "Unitarian View" of the Phil 2:6 violates the context as much as it is an assault on logic. The Jehovah's Witnesses, for example, claim that Jesus being a creature, showed us an example of humility by not claiming to be equal with God. This is like saying that when an average guy on the street admits he is not equal to the President of the United States, that he should be praised for his humility. If Jesus was a creature, as the Watchtower claims, then his unwillingness to claim equality with God is not an act of humility, it is reality and a simple recognition of fact. When a slave stands before a king and admits he is not equal to the King, the slave is not praised for being humble. A slave who claims to be equal with the king commits treason. Slaves who are unwilling to commit such treason by claiming equality, are not praised as humble. In fact, such a slave who actually expects commendation for "being humble", by not claiming equality, would be seen as delusional at best, mentally ill at worst. A slave who says to a King, "Your Majesty, I just wanted you to know how humble I am because I don't think I am equal to you", is sent away for a psychiatric examination. Unitarians wrongly argue Jesus must be a creature because during his as a man, when he “gave up equality with God to become a servant/man”:

a. The Father shows the Son what He is doing. The Son does not know this naturally, but the father must reveal it to him (Jn 5.20).

b. The Father has granted the Son also to have life in himself. The Son does not naturally possess this life within himself, it is "granted" him by the Father (Jn 5.26).

c. The Father has given the Son authority to execute judgment. The Son receives this authority from the Father. (Jn 5.27).

d. The Son can do nothing on his own. The Son seeks not his own will but that of the Father. The Son seeks the will of the Father. In this regard, the Son has no will of his own other than what the Father directs (5.30).

e. The father sent the Son (5.37).

II. Foot Washing and incarnation: John 13:3-17 and Phil 2:5-11

Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God, and was going back to God.	Statement of three stages of incarnation
rose from supper, and *laid aside His garments;	who, although He existed in the form of God, did not regard equality with God a thing to be grasped
and taking a towel, He girded Himself about. (a menial task often assigned to slaves; 1 Sam 25:41; cf. Mark 1:7; Acts 13:25)	but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man,
Then He poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. 6 And so He came to Simon Peter. He said to Him, "Lord, do You wash my feet?" 7 Jesus answered and said to him, "What I do you do not realize now, but you shall understand hereafter." 8 Peter said to Him, "Never shall You wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me." 9 Simon Peter *said to Him, "Lord, not my feet only, but also my hands and my head."	He humbled Himself by becoming obedient to the point of death, even death on a cross.
And so when He had washed their feet, and taken His garments, and reclined at the table again,	Therefore also God highly exalted Him
He said to them, "Do you know what I have done to you? 13 "You call Me Teacher and Lord; and you are right, for so I am. 14 "If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another's feet.	and bestowed on Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
15 "For I gave you an example that you also should do as I did to you.	So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13 for it is God who is at work in you, both to will and to work for His good pleasure. 14 Do all things without grumbling or disputing; 15 that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16 holding fast the word of life, so that in the day of Christ I may have cause to glory because I did not run in vain nor toil in vain.

III. 34 Pre-incarnation passages for Christadelphians, Unitarians and Logos-Theologians:

1. “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was." (John 17:5)

2. “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world." (John 17:24)

3. 1 Jn 2:13 I am writing to you, fathers, because you know Him who has been from the beginning.

4. 1 Pe 1:20 For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you

5. 1 Cor 10:3-4 " they were drinking from a spiritual rock which followed them; and the rock was Christ."

6. Col 1:15-17 "For by Him 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."

7. Jn 6:41 The Jews therefore were grumbling about Him, because He said, "I am the bread that came down out of heaven."

8. Jn 6:46 "Not that any man has seen the Father, except the One who is from God; He has seen the Father.

9. Gal 4:4 But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law

10. Jn 1:15-19,29 He who comes after me has a higher rank than I, for He existed before me.'"

11. Jn 8:54 Your father Abraham rejoiced to see My day, and he saw it and was glad." 57 The Jews therefore said to Him, "You are not yet fifty years old, and have You seen Abraham?" 58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am."

12. Jn 3:31,34 He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all.... 34 "For He whom God has sent speaks the words of God

13. Jn 8:42 "If God were your Father, you would love Me; for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.

14. Jn 7:28-29 You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. 29 "I know Him; because I am from Him, and He sent Me."

15. Acts 2:25 "For David says of Him, 'I was always beholding the Lord in my presence; For He is at my right hand, that I may not be shaken.

16. Jn 16:28 I came forth from the Father, and have come into the world I am leaving the world again, and going to the Father."

17. Jn 8:23 And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world.

18. Phil 2:6 although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

19. 2 Cor 8:9 "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor that you through His poverty might become rich."

20. Jn 6:62 "What then if you should behold the Son of Man ascending where He was before?

21. Micah 5:2 His goings forth are from long ago, From the days of eternity."

22. Jn 3:13 "And no one has ascended into heaven, but He who descended from heaven, even the Son of Man.

23. Heb 1:9 "Thou, Lord, in the beginning didst lay the foundation of the earth, and the heavens are the works of thy hands

24. Heb 2:17 Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.

25. Jn 1:1-2,14 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. ... And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth

26. 1 John 1:1-2 What was from the beginning ... which was with the Father

27. 1 Tim 3:16 And by common confession great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Beheld by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.

28. John 13:3 Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God, and was going back to God

29. Mt 1:23 "behold, the virgin shall be with child, and shall bear a son, and they shall call his name Immanuel," which translated means, "God with us."

30. Mt 20:28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

31. Jn 8:42 "If God were your Father, you would love Me; for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43 "Why do you not understand what I am saying? It is because you cannot hear My word."

32. Jn 7:28-29 You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. 29 "I know Him; because I am from Him, and He sent Me."

33. Acts 2:25 "For David says of Him, 'I was always beholding the Lord in my presence; For He is at my right hand, that I may not be shaken.

34. "So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. The first man is from the earth, earthy; the second man is from heaven. As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. Just as we have borne the image of the earthy, we will also bear the image of the heavenly." (1 Corinthians 15:45–49)

IV. 20 Incarnation trilogy passages (Contain all three elements)

	Pre-incarnate (on heaven)	Incarnate (on earth)	Post-incarnate (in heaven)
Jn 16:28	I came forth from the Father,	and have come into the world	I am leaving the world again, and going to the Father."
Jn 8:22-23	23 And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world.		Where I am going, you cannot come'?"
Rev 1:17-18	"Do not be afraid; I am the first and the last	and the living One; and I was dead,	and behold, I am alive forevermore, and I have the keys of death and of Hades.
Titus 2:13	our great God and Savior, Christ Jesus	who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people	looking for the blessed hope and the appearing of the glory of
Phil 2:6	although He existed in the form of God, did not regard equality with God a thing to be grasped,	7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9	Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
2 Cor 8:9	"For you know the grace of our Lord Jesus Christ, that though He was rich,	yet for your sake He became poor	that you through His poverty might become rich."
Eph 4:8-10	what does it mean except that He also had descended	into the lower parts of the earth?	Now this expression, "He ascended," ... He who descended is Himself also He who ascended far above all the heavens, that He might fill all things.
Jn 16:5	who sent Me		"But now I am going to Him ... and none of you asks Me, 'Where are You going?'
Jn 6:60-62	62 "What then if you should behold the Son of Man ascending where He was before?	Many therefore of His disciples, when they heard this said, "This is a difficult statement; who can listen to it?" 61 But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble?	62 "What then if you should behold the Son of Man ascending where He was before?
Jn 8:14	"Even if I bear witness of Myself, My witness is true; for I know where I came from,	but you do not know where I come from, or where I am going.	and where I am going;
Micah 5:2	His goings forth are from long ago, From the days of eternity."	Too little to be among the clans of Judah, From you One will go forth for Me	to be ruler in Israel
Heb 1:1-5	through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.	When He had made purification of sins	, He sat down at the right hand of the Majesty on high; 4 having become as much better than the angels, as He has inherited a more excellent name than they
Jn 3:13-15	but He who descended from heaven, even the Son of Man.	"And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes may in Him have eternal life.	And no one has ascended into heaven
Hebrews is a detailed story of the incarnation	1:8 Thy throne, O God, is forever and ever 1:9 "Thou, Lord, in the beginning didst lay the foundation of the earth, and the heavens are the works of thy hands	1:6 And when He again brings the first-born into the world, He says, "And let all the angels of God worship Him." Heb 2:14 14 Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil; 15 and might deliver those who through fear of death were subject to slavery all their lives. 16 For assuredly He does not give help to angels, but He gives help to the descendant of Abraham. 17 Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. 18 For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. Heb 4:14-15 Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; but Christ was faithful as a Son over His house whose house we are"	2:8 Thou hast put all things in subjection under his feet." For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him.
Heb 2:9	But we do see Him	who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death Since then the children share in flesh and blood, He Himself likewise also partook of the same... Therefore, He had to be made like His brethren in all things ... For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.	crowned with glory and honor
Jn 1:1-5,14	In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being by Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend it."	And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth
1 John 1:1-2	What was from the beginning ... which was with the Father	what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life- and the life was manifested ... and was manifested to us (note warnings to Gnostics)
1 Tim 3:16	And by common confession great is the mystery of godliness:	He who was revealed in the flesh, Was vindicated in the Spirit, Beheld by angels, Proclaimed among the nations, Believed on in the world,	Taken up in glory.
Jn 17:5	with the glory which I had with Thee before the world was.	And now	glorify Thou Me together with Thyself, Father
Acts 2	v25 'I was always beholding the Lord in my presence; For He is at my right hand, that I may not be shaken."	v30 to seat one of his descendants upon his throne, he looked ahead and spoke of the resurrection of the Christ	33 Therefore having been exalted to the right hand of God

V. 20 Adam and Moses Antitypical of Christ

1. Moses and Christ:

a. Heb 3:5 Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; 6 but Christ was faithful as a Son over His house whose house we are

b. Moses and Christ both received glory because of faithfulness

c. could the point be that God was showing that he has earned the Glory back that was his before creation?

d. Moses said: "I will bring water from the rock" no giving glory to God is the same as Jesus' first temptation to use his own power without giving God glory.

e. Glory of Moses face that shone: Moses was given glory when he saw God, Jesus having seen God gave it up

2. Two Adams: Adam and Jesus:

a. “For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.” (Rom 5:19)

b. "So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. The first man is from the earth, earthy; the second man is from heaven. As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. Just as we have borne the image of the earthy, we will also bear the image of the heavenly." (1 Corinthians 15:45–49)

c. The failure of man evident, Christ's incarnation represents the exact opposite of Adam in the garden. Adam wasn't fully in the form of God and grasped at attaining a closer, but not equal parity with God. Jesus was divine yet emptied himself of that which Adam would surely have reached for, given the chance.

First Adam	Second Adam: Jesus
was a creature – man	was creator, God himself
Image of God	In the image of God
Had no pre-existence - earthly	had eternal pre-existence -heavenly
Pride	humility
desired to be like God, grasped at being equal	Grasped equality with God, he let go of this equality and emptied himself
as a man wanted to become like God	God became a man
failed to do God's will: sinner	Did God's will: sinless
Compulsory death	Truly voluntary death. Christ, being God was there when the plan for saving man through the cross was made. He agreed to the plan at the time it was made. But if He had not agreed the plan to die, it would not have been sin or disobedience. 1 Pet 1:19-20

VI. How do we explain that Jesus increased in wisdom? Luke 2:52

1. Truth: The General Kenotic view:

a. This position has actually Jesus limited in wisdom.

b. He chose to really not know everything.

c. There was no "acting" involved.

d. Jesus underwent the normal stages of human development and learning that all children do.

e. Making mistakes is a normal part of development that is not considered sinful by God. For example, spelling a word wrong or building a wooden chair better with each try and experience, is not a sin.

f. "Retrofitting the all powerful God into a man's body"

g. Jesus capacity to know all things, was limited to the mechanical capacity of humanity.

h. Jesus, the all-powerful God, chose to limit Himself physically through incarnation. As a baby, Jesus physically unable to walk.

i. Jesus, the all-powerful God, chose to limit Himself intellectually through incarnation. Scientifically, we understand that the brain develops certain capacities for different types of thinking. Spatial reasoning, for example, is said to be impossible for children under a certain age. In the same way, Jesus chose before the incarnation, for his own thinking processes to be limited to his physical development. This would mean that he really did learn how to speak a language in progressive steps, just as any normal child.

j. Imagine taking the engine (human spirit) out of the body (human body) of a Model T car and replacing it with a modern 2000 horsepower engine. (Divine Spirit) Driving the "Model T" with this engine would literally rip the drive train to shreds. There are two ways of preventing damage: 1. If the driver voluntarily "took it easy" with the new engine, all would be fine. 2. If the mechanics placed governors or limits on the engine, then the driver could drive normally. In the same way we could illustrate Jesus incarnation. Man was made in the image of God. God chose to unite, not with dogs or birds, but the only creature that was "in His own image". In other words, God's Spirit fits in the "motor mounts" of the human body. When God created man, He created humanity with the express view of uniting with it.

k. In Phil 2:8 "And being found in appearance as a man, He humbled Himself" Literally this would be rendered, "after finding himself in the appearance of a man, He humbled himself" This finding himself to be a man, may have occurred at the moment of incarnation or, according to this view, it occurred sometime between the age of 1 week and 5 years old, when he came to "comprehend" he was in a man's body.

l. In this view, the mechanical capacity of the human brain is physically unable to process and know and remember to the same extent as the infinite God. It is like trying to duplicate the full contents of a 100 gig hard drive onto a 1 gig hard drive. It is simply a mechanical impossibility to do.

2. Maurice Barnett: "The person of Christ", p 60, 1996

a. Barnett's position doesn't actually have Jesus' wisdom limited, He only "acted" like he was not wise.

b. "God is only acting less wise then He really is"

c. "required that a certain image be projected to the community from His birth to manhood" (Maurice Barnett, "The person of Christ", p 60, 1996)

d. "Jesus did not come into the world quoting scripture in the manger" (ibid.)

e. Jesus confined Himself to normal human growth and development in order to fit into society as a man. (ibid.)

f. He never lacked the necessary wisdom to meet experiences at each stage of His physical development (ibid.)

g. He never lacked the necessary wisdom to meet experiences at each stage of His physical development; He acted His age, and was perfect in doing so. His wisdom kept pace with His growth. (ibid.)

h. His wisdom kept pace with His stature. He was full of wisdom for what ever stage of physical development. (ibid.)

i. His wisdom kept pace with His age, though He already was showing how superior that wisdom was. (ibid.)

j. When Jesus was a child, was he "playing the fool"? "Foolishness is bound up in the heart of a child." Prov 22:15

k. This view has been described by opponents as, "The dumbing down of God" view

3. Gene Frost: Frost/Welch debate 1996

a. "How can Jesus have access to all wisdom and at the same time go through the learning process, etc. I don't know. I don't know."

4. John Welch: Faith principle required Jesus to start from scratch.

a. (none of these are direct quotes, so they may be misrepresentation)

b. "Memory tapes erased at incarnation"

c. It is argued that, because Jesus had to be like us in every way, He also had to "live by faith", just as we do. Therefore, Jesus chose to limit any direct knowledge of who he was or his life prior to incarnation.

d. Just like you would take a magnetic tape eraser and clean the tapes free, or deleting all the files on a hard drive, so this happened to Jesus decided to do to Himself before the incarnation in order to not have any first hand recollection of God and be able to live "by faith".

e. Lion king: "Son you have forgotten who you are. You are the son of a king..." (John Welch doesn't use this illustration, but I think it fits)

f. Lk 23:46 "Father, into thy hands I commit my spirit." (paratitheµmi, 3908, lit., to put near) This word is not the root of the word for "faith" and does not indicate the blind faith principle.

g. 1 Pe 2:23 "while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously" (paradidoµmi, 3860, lit., to give or deliver over (para, over, didoµmi, to give) This word is not the root of the word for "faith" and does not indicate the blind faith principle.

h. The passages indicate the kind of entrusting that a child does when she jumps off a table into the arms of her father. The point is not that she is exhibiting blind faith, for she has done this many times before, it is an entrusting of her safekeeping into another she knows from past experience will not let her fall.

5. Unitarian (Jw & Christadelphian)

a. "Jesus is not nor ever has been divine, this proves it

b. God doesn't learn, Jesus cannot be God

c. See False dilemmas that demonstrate this view false

VII. The Spiritual body of Jesus after the Ascension is not flesh and bones:

1. Two basic positions given:

a. Truth: Jesus by virtue of having once been human, forever retains the description of human even though he possesses, at this time, no human qualities. Jesus body from resurrection to ascension was in no way different from his body before the resurrection, identical to Lazarus' resurrected body. Right now Jesus has shed the "body" ("container" for all you comet hail-bopp followers) and is composed 100% of spirit as he was before the incarnation. Right now Jesus does not have flesh, bones or blood, but is wholly a spirit being, as he was before incarnation. Jesus resurrected body is nothing like what our future resurrected body will be like.

b. False view: Jesus actually retains some metaphysical qualities of being human right now in heaven and that is why he is still called a man. He possesses a glorified "spiritual flesh and bones but no blood" body. Jesus resurrected body is exactly what our future resurrected body will be like.

2. Discussion:

a. The order of resurrection in 1 Cor 15:52 proves that the Bible doesn't teach a literal physical flesh and bone resurrection. "the dead will be raised imperishable, and we shall be changed" Notice the TWO classes involved in the resurrection. First the dead will be raised directly into the spiritual body and we will simply be changed into that body.

b. Jesus resurrected body was in no way distinguishable from any other human body. The counter argument that Jesus body had to be different because he could "walk through walls" is 100% neutralized when we realize that Philip was transported 30 miles instantly in Acts 8 and Jesus was transported to the shore 2 miles away Lk 16:21" They were willing therefore to receive Him into the boat; and immediately the boat was at the land to which they were going." The only other counter argument was that Jesus had a body of "flesh and bone" without any blood that is different from the "flesh and blood cannot inherit the kingdom" Cor 15. We feel such a distinction is very week and that taking "flesh and bone" at face value to mean "ordinary human body" is both the obvious and natural interpretation. These two arguments removed, our initial view that the resurrected body of Jesus was identical in nature to his pre-resurrected body is sustained. To further prove this we notice finally that the description of Jesus body in Rev 1:12ff is TOO DIFFERENT from the resurrected body John previously had seen himself.

c. The entire language of 1 Cor 15 show us that "the body to be" is nothing like what we have now. A "seed that is sown" (present body) has absolutely nothing in common with "the plant that is to be" (resurrected body). To say that Jesus resurrected body is the same as our future body makes the entire discussion in 1 Cor 15 silly because "He appeared to more than five hundred brethren at one time, most of whom remain until now" v 6. They could simply ask some of the eye witnesses!

d. 1 Jn 3:2 " now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is." This verse is in the category of "almost irrefutable" to prove that Jesus underwent a the transformation of 1 Cor 15 after the ascension and is not in a human recognizable form right now. John, who had seen and held the resurrected body of Jesus said: we do not know, but we will be like him... Couple this with Phil 3:21 and you have an air tight case.

e. The 118 elements of the periodic table, including light and gravity are to be "uncreated" as per 2 Pe 3:10. Since the MATERIAL universe is destined for total dissolution, what MATTER could Jesus' and our resurrected bodies possibly consist of? Jesus existed in a "form" before Gen 1:1 that was 100% NOT OF THIS CREATION. I submit after the second coming, and "heaven and earth fled from his presence and no place was found for them" Rev 20:11.

f. Lk 24:37 "But they were startled and frightened and thought that they were seeing a spirit. 38 And He said to them, "Why are you troubled, and why do doubts arise in your hearts? 39 "See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have." This section proves that Jesus body was identical in NATURE to before he died. The disciples first think Jesus was a "spirit" (the same kind of spiritual flesh and bone body suggested by position #2) Jesus says, "nothing has changed, look I have flesh and bones just like before, a spirit doesn't have flesh and bones as I have." I firmly maintain that if Jesus body was not identical before and after the resurrection, that it would have eroded the actual evidence that he actually raised physically! This passage I believe PROVES His resurrected body was the same. That is what Jesus was saying by "flesh and bone...HUMAN"

g. Before and after the resurrection, there was nothing different to notice about Jesus body. If there was some difference, the disciple's didn't notice and the Bible doesn't tell us. Surely such a change as suggested by position #2 would be given some attention and evidencing!

h. Just as a fallen saint can be forever considered an adopted child of God by virtue of having actually experienced the new birth even though they no longer possess the attributes of children of God, SO TOO Jesus can be considered a MAN/HUMAN once for all time by virtue of having actually experienced physical birth as a man, even though NOW Jesus possesses none of the actual attributes of humanity.

Conclusion:

1. Jesus Christ before the incarnation:

a. God, but distinct from the Father and the Holy Spirit

b. Creator not creature: Rom 1:25

c. In heaven, Jesus was omnipresent (everywhere), omniscient (all knowing) and omnipotent.

e. Eternally pre-existent

d. The definition of God is based upon the status of NOT being a creature, as opposed to attributes like being omnipresent, omniscient, omnipotent. In other words, Jesus differs from men and angels because they are created and He is not, regardless of the power they possess. For example, if God granted man or angels to be omnipresent, omniscient, omnipotent, they would NOT be God but a creature.

2. The incarnation of Christ: God became a man

a. The eternal divine spirit of Jesus was placed into a human body

b. Being human did not remove, extinguish or strip Jesus of any of His deity.

c. Jesus became just a man, with the same human limitations all men naturally share.

d. Jesus was fully divine from birth to ascension even though he had human limitations on the basis of being eternally pre-existent.

e. As a man, Jesus was not omnipresent (everywhere), omniscient (all knowing) or omnipotent (all powerful).

f. Because Jesus is NOT a creature that makes him God, even though stripped of omnipresent, omniscient, omnipotent though the incarnation. It is wrong to define God by His miraculous attributes as opposed to his status of being eternally pre-existent.

g. Jesus relied on God and the Holy Spirit for all miraculous power.

h. The Father and angels were greater than Jesus in power and knowledge.

i. Jesus never sinned and became our savior on the basis of “salvation by works” and is the only man who ever achieved this.

j. Only God Himself could save mankind. Angels would have failed.

k. Revelation 5 makes is clear that no creature of God could have lived as a man without sin to become our savior. Only God himself (Jesus) could do the Job.

3. The glorification of Christ after the ascension in heaven:

a. When Jesus disappeared in the clouds, his divine spirit was removed from the human body and placed into a spirit body in heaven.

b. Jesus will never set foot on the earth again but at the second coming we will see him as he really is.

c. Jesus will forever be in submission to the Father: 1 Cor 15:27–28

4. The glorification of Christians at the second coming:

a. When Christ returns those living on the earth will have their physical bodies transformed into spirit bodies that look exactly like Jesus’ heavenly body:

i. "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is." (1 John 3:2)

ii. "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself." (Philippians 3:20–21)

b. The dead will be raised directly into the their spiritual heavenly body.

c. The resurrection from the dead is not into a physical body of flesh, bone and blood but a spiritual body.

i. "Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable." (1 Corinthians 15:50)

By Steven Rudd

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