Balancing Christ's Humanity and Divinity in Character Evaluation
The evaluation of Christ's character necessitates a careful balance between his humanity and divinity, a core tenet of Christian theology. This dual nature is foundational to understanding his role in salvation and his example for believers. The New Testament consistently presents Jesus as both fully God and fully human, a concept critical for comprehending his life, ministry, and redemptive work [4].
One aspect of Christ's divinity is his pre-existence and his role in creation. Colossians 1:15-17 describes Christ as "the image of the invisible God, the firstborn of all creation," through whom "all things were created, in heaven and on earth, visible and invisible" [6]. This passage emphasizes his supreme position above all created beings, including angels, and his active involvement in sustaining the natural world [6]. Similarly, the Gospel of John opens by declaring that "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1), further establishing his divine nature and eternal relationship with the Father. This divine identity means that Christ embodies the perfect character of God, reflecting attributes such as holiness, justice, and love.
However, Christ's divinity is not presented in isolation from his humanity. The author of Hebrews, for instance, transitions from discussing Christ's exalted divinity in chapter 1 to his humanity in chapter 2, using Psalm 8 to illustrate how Christ, as the "consummate human being," fulfills humanity's intended dominion over creation [5]. This passage highlights that Christ's humanity was not a mere appearance but a real and essential part of his being. He experienced human life fully, yet without sin. This is crucial because it means his character, while divine, was also expressed through a genuinely human experience.
The incarnation—God "in Christ"—is central to the "ministry of reconciliation" [4]. As Adam Clarke notes on 2 Corinthians 5:19, "God was in Christ" means that Christ, as the Messiah, fulfilled the roles of prophet, priest, and king, not only for the Jews but for all humanity [4]. This union of divine and human natures allowed him to bridge the gap between God and humanity. His human nature enabled him to identify with human suffering and temptation, while his divine nature provided the power to overcome sin and death.
The concept of Christ as the "Son of Man" further underscores his humanity, particularly in his role as judge. Jamieson, Fausset & Brown interpret John 5:27, which states that the Father "has given him authority to execute judgment, because he is the Son of Man," as emphasizing that Christ's human nature makes him the appropriate and "most beautiful arrangement of divine wisdom in redemption" for judging humanity [2]. His shared humanity allows him to judge with perfect understanding and justice.
Furthermore, Christ's humanity is presented as a new beginning for humanity. Paul, in 1 Corinthians 15:45-49, contrasts Adam, who represents a "natural and earthly" humanity enslaved to sin and death, with Christ, who represents a "spiritual and heavenly" humanity destined for life [1]. Christ is described as the "life-giving Spirit" whose spiritual body supersedes the physical body, offering a path to purification and eternal life [1]. This means that Christ's character, as the "second Adam," provides the model for a renewed humanity, free from the corruption of the first.
The unity between Christ and the Father, and the unity he desires for believers, also speaks to his unique character. In John 17:21, Jesus prays "that they all may be one, as you, Father, are in me, and I in you, that they also may be in us" [3]. This prayer reveals a profound unity between the divine persons, and Christ's desire for believers to participate in this unity through the indwelling Spirit [3]. This spiritual unity with Christ, who is both God and man, allows believers to grow in a character that reflects both divine holiness and perfected humanity.
Evaluating Christ's character, therefore, involves recognizing that his actions and teachings flow from this unique hypostatic union. His compassion, wisdom, and authority are not merely human virtues but expressions of divine attributes manifested in human form. His obedience to the Father, even to death on the cross, demonstrates a perfect human will aligned with the divine will. The "light of the Lord" that believers are called to walk in, as described in Ephesians 5:9, involves "proving what is acceptable unto the Lord" [7]. This acceptability is defined by Christ's own life and character, which perfectly embodied what is pleasing to God.
Sources
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:45: 15:45-49 Adam and Christ founded two distinct humanities: One is natural and earthly, enslaved to sin and death; the other is spiritual and heavenly, purified and destined for life. Adam represents the natural (physical) body and Christ the spiritual (resurrection) body. See also 15:21-22; Rom 5:12-21. 15:45-46 Just as Christ’s life-giving Spirit supersedes the natural life, the spiritual body will supersede the physical body.”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 5:27: because he is the Son of man--This seems to confirm the last remark, that what Christ had properly in view was the indwelling of the Son's essential life in humanity as the great theater and medium of divine display, in both the great departments of His work--life-giving and judgment. The appointment of a Judge in our own nature is one of the most beautiful arrangements of divine wisdom in redemption.”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 17:21: that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impression upon th”
- 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 5:19: That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself. God was in Christ: 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the three”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 2:5: 2:5-9 The author of Hebrews uses Ps 8:4-6 to transition from the discussion of Christ’s exalted divinity (Heb 1:5-14) to the discussion of his humanity (2:10-18). Psalm 8 is often presented with Ps 110:1 (see Heb 1:13) to speak of the submission of created things to Christ (see 1 Cor 15:25-27; Eph 1:20-23). Christ is the consummate human being. In his exaltation, he fulfills what fallen humanity could not: true dominion over the created order. 2:5 it is not angels: Cp. 1:13.”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:15: They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image--exact likeness and perfect Representative.”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 5:9: Proving what is acceptable unto the Lord. There are many things that are acceptable to God, as the person of Christ, his righteousness, sacrifice, sufferings, death, and mediation; the persons of his people, their services, sufferings, sacrifices of prayer, and praise to him, and of bounty and liberality to the poor; their graces, and the exercise of them; and the actions of their lives and conversations, when they are becoming the Gospel, are according to the will of God, and are done in faith, and are directed to his glory: and these things which are acceptable to”