The Nature of Jesus Christ's Humanity in Theology

The humanity of Jesus Christ is a fundamental aspect of Christian theology, affirming that Jesus is fully human. This doctrine is rooted in biblical teachings and has been articulated through various theological traditions.

The biblical basis for Jesus' humanity is evident in the accounts of his life, particularly his conception, birth, and experiences as recorded in the Gospels. The genealogy of Jesus in Matthew 1:1-17 establishes his human lineage, tracing his ancestry back to Abraham through Joseph ^[3]. The narratives of Jesus' birth in Matthew and Luke emphasize his human birth, with Luke noting that Jesus "increased in wisdom and stature" (Luke 2:52), indicating a normal human development ^[1].

The humanity of Jesus is further underscored by his experiences of human emotions and physical needs. The scriptures record Jesus weeping (John 11:35), hungering (Matthew 4:2), thirsting (John 4:7), and sleeping (Matthew 8:24), demonstrating his full participation in human nature ^[1]. These aspects of Jesus' humanity are crucial for understanding his role as mediator between God and humanity, as highlighted in 1 Timothy 2:5 and Hebrews 2:17.

Theological traditions have consistently affirmed the importance of Jesus' humanity. The early Christian understanding of Jesus' humanity is reflected in the writings of the Church Fathers, such as John Chrysostom, who emphasized the reality of Jesus' human experiences ^[5]. Later, the Reformed tradition, as represented by John Gill's commentary on Colossians 2:9, underscored the dwelling of the Godhead in Jesus' human nature, affirming the union of divine and human natures in his person ^[4].

The doctrine of Jesus' humanity is closely tied to the doctrine of the Incarnation, which describes the act of God becoming human in Jesus Christ. Easton's Bible Dictionary defines the Incarnation as "that act of grace whereby Christ took our human nature into union with his Divine Person, became man" ^[2]. This understanding is supported by various biblical passages, including John 1:14 and Hebrews 2:14, which affirm that Jesus took on flesh and blood, becoming truly human.

The significance of Jesus' humanity lies in its implications for salvation. According to Hebrews 2:14-18, Jesus' sharing in human nature enables him to be a merciful and faithful high priest, capable of sympathizing with human weaknesses. This understanding is echoed in the Baptist/Reformed tradition, as seen in John Gill's commentary on Hebrews 2:14, which highlights Jesus' assumption of human nature for the purpose of redemption ^[7].

The various theological traditions represented in the sources converge on the affirmation of Jesus' humanity, albeit with different emphases. The Eastern Orthodox tradition, through the writings of John Chrysostom, emphasizes the reality of Jesus' human experiences and their significance for Christian doctrine ^[5]. The Baptist/Reformed tradition, as represented by John Gill's commentaries, underscores the union of divine and human natures in Jesus' person and its implications for salvation ^{[4, 6, 8]}.

The affirmation of Jesus' humanity has been a cornerstone of Christian orthodoxy, distinguishing it from various heterodox views that have diminished or denied Jesus' full humanity. The biblical and theological evidence underscores the significance of Jesus' humanity for understanding his role as mediator, his capacity for sympathy with human weaknesses, and the nature of salvation.

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. ”
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.”
Matthew “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. -- Matthew 1:1”
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”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: guide to truth, ib. ; could not come before the sacrifice of the Cross, ib. ; His office in Holy Baptism, 289 ; His dignity in prophecy, not contrary to Christ's, ib. ; awfulness of His gift in Ordination, 325 . Honesty, 122 . Honor to be sought of God, not men, 15 ; like wealth, most had when despised, ib. ; of men, shared with harlots and dancers, 136 ; the greatest, gained by almsgiving, 143 ; not taken by Christ for Himself, 198 . House-building extravagant, 203 ; moral deduced from, ib. "How?" the question of the weak in faith, as Sarah, 85 ; t”
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”
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”
John (Baptist/Reformed) “John Gill on John 17:5: And now, O Father, glorify thou me with thine own self,.... Not with his perfections, these he had, they dwelt bodily in him; or with his nature, in which he was one with him; but as Mediator, with his glorious presence in heaven, by setting him at his right hand, and crowning him with glory and honour. The Jews have a notion that God will give to the King Messiah, , "of the supreme glory" (g): the glory Christ prays for is, as he says, the glory which I had with thee before the world was; the same phrase with or , used by the Jews (h). This is not to be understood of”

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