Union of Christ's Divine and Human Natures in Theology
The union of Christ's divine and human natures refers to the theological concept that Jesus Christ is both fully God and fully human, without either nature being diminished or confused [1]. This doctrine is central to Christian understanding of Christ's person and work.
The biblical basis for this union is found in various passages. For instance, 1 Timothy 3:16 speaks of the "mystery of godliness" which includes God being "manifest in the flesh" [1, 3]. Galatians 4:4 states that God sent His Son, "born of a woman," indicating His human birth [1, 2]. Other passages like Acts 20:28, Romans 8:32, and 1 Corinthians 2:8 refer to the one of whom human attributes are predicated as God [1]. The human nature of Christ is evidenced by His conception in the Virgin's womb, His birth, His partaking of flesh and blood, and His human experiences such as weeping, hungering, thirsting, sleeping, and weariness [2]. He possessed a human soul and increased in wisdom and stature [2].
This union is described as "hypostatical," meaning it is personal; the two natures are not mixed or confounded, and the union is perpetual [1]. John Gill, commenting on 1 Timothy 3:16, describes the incarnation as the "union of the two natures, divine and human, in his person," acknowledging it as a great mystery that, though revealed, cannot be fully comprehended by human reason [3]. Similarly, Gill notes on Colossians 2:9 that "in him dwelleth all the fulness of the Godhead bodily," understanding this to refer particularly to Christ's human nature, in which the Godhead resides in a most eminent and exalted manner [7].
The necessity of Christ's human nature is tied to His mediatorial office [2]. As the representative head of humanity, Christ brings life that is co-extensive with the death brought by Adam [4, 5]. The spiritual body represented by Christ supersedes the natural body, just as Christ's life-giving Spirit supersedes natural life [5]. This union allows for the indwelling Spirit of the Father and the Son to knit believers into a living unity with each other and with the Father and Son [6].
Sources
- 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.”
- 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. ”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:22: in Adam all--in union of nature with Adam, as representative head of mankind in their fall. in Christ . . . all--in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.”
- 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 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”
- 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”