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A Guide to Christian Theology - Lesson 19

Incarnational Christology

In this lesson, you will gain insights into the nature of Jesus and the concept of the incarnation. The primary focus is on understanding how Jesus, as the Son of Man, balanced His divine and human attributes. The lesson challenges traditional views by suggesting that Jesus emptied Himself of the use of certain divine attributes while living as a perfectly spirit-filled human. This unique perspective encourages reflection on how Jesus' mission as the Messiah relates to our own mission as believers. It emphasizes the role of the Holy Spirit in empowering both Jesus and us to fulfill our respective missions, bridging the gap between divinity and humanity.

 

Gerry Breshears
A Guide to Christian Theology
Lesson 19
Watching Now
Incarnational Christology

I. Introduction

A. The Disciples' Question

B. The Three Key Questions in Mark's Gospel

II. Names of Jesus

A. The Evolution of the Name "Jesus"

B. Yeshua and Its Meaning

III. The Meaning of "Son of Man"

A. Psalm 8 and the Son of Man

B. The Son of Man in Ezekiel

C. The Divine Son of Man in Daniel 7

IV. Christology and the Incarnation

A. Incarnation Christology

B. The Emptying of Jesus

C. The Use of Divine Attributes

D. Living as a Spirit-Filled Human

V. Different Views on Incarnation

A. The Semi-Kenotic Theory

B. The NIV Translation and Jesus as 100% God and Man

VI. Application to Believers

A. Fellow Heirs with Christ

B. Reliance on the Holy Spirit


Lessons
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  • In this lesson, explore the significance of systematic theology, blending academic insight with personal devotion. Learn to interpret biblical texts, understand how theology shapes beliefs, and fortify your faith against deception. This study fosters personal, biblical, and responsible theological growth, vital for spiritual development and discipleship.
  • Learn diverse ways to tackle theological questions, focusing on Holy Spirit baptism. Understand deductive, inductive, and retro-abductive methods. Acts 17:11 and Acts 15 show how community perspectives contribute to nuanced theological discussions, promoting unity amidst differing viewpoints.
  • This lesson provides insights into theological certainty levels, categorizing beliefs into "die for," "divide for," "debate for," and "decide for," highlighting essential doctrines, divisive issues, passionate debates, and less crucial matters, while underscoring the significance of understanding diverse perspectives and theological terms across different Christian tribes.
  • Explore general revelation through creation and conscience (Psalm 19, Romans 1). Responding leads to God, though not salvation alone. Special revelation possible. Diverse salvation views, favoring knowing Jesus. Seared consciences don't always void salvation.
  • Gain deep understanding of special revelation: history, divine acts, and communication revealing God's character and redemptive plan via Messiah. Lesson highlights Bible's key role, conveying God's nature, guidance, and transformative power, emphasizing ongoing divine-human communication.
  • This lesson delves into the concept of divine inspiration in Scripture, citing 2 Timothy 3:15-16 and 2 Peter 1:16-21. It explains "God-breathed" as a term highlighting God's creative influence on words, rejecting mere concepts or dictation. Inspiration involves human authors, their personalities, and styles, conveying God's message to the entire church.
  • In this lesson, you will gain a comprehensive understanding of the characteristics of God, including their definitions, biblical support, and implications and applications.
  • In this lesson you will gain insight into the Bible's clarity, sufficiency, and authority, and the Canon.
  • In this lesson, you'll grasp a deep understanding of God's character. His foremost quality is compassion, like a mother's love. He's gracious, patient, loving, faithful, and forgiving, extending favor even to the undeserving. Yet, He's just, not sparing the persistently rebellious. This lesson dispels misconceptions, urging contemplation of God's profound blend of love and justice.
  • This lesson delves into holiness via Isaiah 6, emphasizing dedication over separation from sin. It challenges misconceptions and calls for church reform.
  • This lesson delves into the fundamental characteristics of God, particularly the Trinity, emphasizing God's essential relational nature within Himself and its biblical implications, while also addressing theological controversies and highlighting the complexity of the Trinity.
  • This lesson explores different approaches to knowing God, inspired by Thomas Aquinas, discusses the doctrine of immutability, and highlights how God can change in his attitude and actions based on biblical evidence, emphasizing the value of in-depth Bible study and open dialogue in understanding God's nature.
  • This lesson covers key theological concepts: sovereignty, election, and free will. It explores differences between Calvinist and Wesleyan-Arminian views on God's sovereignty, impacting God's plan and human responsibility. Emphasis on defining terms to prevent disputes. Speaker is a "Calminian," blending Calvinism and Arminianism for a balanced perspective. Valuable insights into theological complexities and scripture interpretation.
  • Exploring various theological views and problematic issues surrounding the concept of providence, we will gain a comprehensive understanding of the role of prayer in providence, as well as the compatibility of God's sovereignty and human responsibility.
  • You will gain knowledge about anthropology and its biblical foundations, creation of human beings and the image of God in humans, fall and sin and their implications on human nature, redemption and sanctification, and human destiny and eschatology, including views on heaven and hell and the return of Christ.
  • This lesson offers valuable insights into the multifaceted nature of providence and its profound implications for our comprehension of God's role in the world.
  • The lesson touches upon various types of suffering, categorizing them into six different types: moral evil (e.g., rape), natural evil (e.g., cancer), persecution, sharing the suffering of another, punishment for sin, and suffering caused by the devil.
  • Learn to discern God's will by cultivating a Christ-like character, living by moral principles, seeking counsel, embracing uniqueness, and praying. It's about aligning with your long-term happiness and godly desires, offering a balanced approach to life decisions.
  • Explore Jesus' nature and incarnation. Learn how He balanced divine and human attributes, challenging traditional views. Reflect on His mission and ours, empowered by the Holy Spirit, bridging divinity and humanity.
  • This lesson delves into the incarnation of Jesus, explaining his dual nature as both God and man during his earthly mission, supported by Old Testament, Gospel, and epistle references. It acknowledges the complexity of his divinity and humanity, even after his ascension.
  • This lesson explores Jesus' dual nature, divine and human, delving into emotions, knowledge, sin, and his role as the Second Adam, offering theological insights.
  • Learn about Jesus' life and mission, challenging traditional beliefs like the virgin birth. Explore his spiritual journey, resurrection, and more, fostering critical thinking and alternative perspectives.
  • This lesson provides a comprehensive examination of atonement, its various dimensions, and the theological concepts surrounding it.
  • Learn about the Holy Spirit, baptism, and its role in Christian faith. Understand diverse perspectives on its workings in believers' lives, emphasizing its incorporation at conversion and empowering influence, supported by biblical insights.
  • Gain insight into the relationship between spirit baptism and conversion, the various terms used in Scripture, and the importance of ongoing fillings with the Holy Spirit for special ministry tasks, character, and as a command for all believers.
  • This lesson explores the role of the Holy Spirit and spiritual gifts. It challenges traditional definitions, proposing that any ability empowered by the Holy Spirit and used in ministry is a spiritual gift. The primary gift is the Holy Spirit himself.
  • Learn about the theological debate on spiritual gifts like prophecy and miracles. Explore four perspectives: cessationism, continuationism, functional cessationism, and word of faith. The instructor, a continuationist, emphasizes discernment and scripture while promoting respectful dialogue among believers with differing views.
  • This lesson explores the Bible's view of humanity, emphasizing humans as God's unique creation, made from dust and breath, in His image. It delves into human origins, our role as covenant partners, and the interaction between spirit and body, supported by biblical passages, offering a holistic perspective on being human in God's eyes.
  • This lesson redefines humans as image-bearers of God, emphasizing the role of reflecting divine attributes in all work, gender equality, and growth in Christ-likeness. It promotes dignity for all, with potential for deeper reflection as faith matures.
  • In this lesson you will explore the origin of sin, rejecting dualism in favor of a Christian perspective where sin arises from the choices of morally responsible creatures. The lesson introduces the idea of a pre-creation rebellion by Satan, emphasizing that humans are called to engage in spiritual warfare by doing good and promoting Shalom in the world.
  • You will gain knowledge and insight into the nature, marks, purpose, structure, and sacraments of the Church and learn about the different views and definitions used to define it.
  • This lecture discusses the leadership offices of a church, including eldership, deacons, and church members, and how they function according to biblical principles of polity, which prioritize following what the Bible prescribes, closely following what it describes, and using wisdom and being Spirit-led in matters it is silent about, all with the aim of effectively sharing the Gospel and achieving unity and focus.
  • In this lesson, you will explore baptism's significance, modes, and theological perspectives, and learn its role in church membership, unity, discipleship, and spiritual growth.
  • This lesson provides an overview of the historical, biblical, and theological aspects of Communion, including practical considerations for its practice.
  • You will gain a good understanding of death and its theological implications, including the biblical view of death, consequences of death, and resurrection and the afterlife. The lesson covers the definition of death, cultural views, and the portrayal of death in the Old and New Testaments. You will also learn about the physical and spiritual consequences of death, as well as the Bible's teachings on resurrection and the afterlife.
  • From this lesson, you gain insight into the biblical concept of God's Kingdom, its significance in Christian theology, and its impact on eschatology, social justice, and the Church's role.
  • In this lesson, you gain insight into eschatology, examine biblical perspectives, explore key events like the Rapture, Tribulation, Millennium, and Final Judgment, and learn the significance of eschatology for today's believers.
  • By studying the eternal state, you gain insights into the new heaven and earth, resurrection, judgment, and eternal life, deepening your understanding of Christian hope and assurance.
  • Through this lesson, you gain insight into the crucial role of church leaders, their essential qualities, and the challenges they face, while discovering the importance of support and encouragement for their growth and effectiveness in ministry.
  • In this lesson, you gain an understanding of the nature of Scripture and learn to interpret the Bible within its historical, literary, and canonical contexts while addressing challenges in biblical interpretation.
  • This lesson delves into the structure and authority of a church, examining different leadership models and emphasizing the overarching role of scripture as the final authority, while also highlighting the need for congregational involvement in decision-making processes and the unique nature of the apostles in early church leadership.
  • Learn Dr. Breshears' local church leadership principles: focus on equipping, inspiring, empowering, unifying, exemplifying, caring for, overseeing, and shepherding members. Rooted in biblical teachings, emphasizes servant leadership. The lesson discusses congregational decision-making, women in church leadership roles with respect for differing views.
  • Learn about church leadership principles, roles of elders and deacons, active membership, mutual commitment, gift utilization, and clear processes in this comprehensive lesson.
  • This lesson explores sacraments, focusing on baptism and diverse theological views. Baptism signifies a profound commitment to Christ within a believer community, emphasizing understanding and promptness post-conversion.
  • In this lesson, you'll grasp the essence of baptism, its questions, and debates. Discover belief's role, its confession, and the link to repentance and faith. Explore diverse views on baptism performers, methods, and locations. Gain insights and wisdom for informed baptism decisions in your faith community.
  • From this lesson, you will gain a comprehensive understanding of Communion, also known as the Lord's Supper or Eucharist. It will provide you with insights into the controversy surrounding its terminology and the theological background of Communion, primarily focusing on 1 Corinthians Chapters 10 and 11. You will learn about various theological perspectives on the real presence of Christ in the Communion elements and explore different viewpoints on the frequency, leadership, eligibility, and practical aspects of Communion. Overall, this lesson will equip you with the knowledge to better understand and participate in the Communion meal.
  • This lesson delves into two ends: individual death and the end of the age. It explores human death, material and immaterial aspects (Ecclesiastes 12:7, Genesis 3), fear, loss of autonomy, cremation, death determination, rewards, and urges preparation to meet Jesus, facing the undeniable reality of death.
  • Learn about the Kingdom of God, its aspects, Christ's return interpretations, and key concepts like inaugurated, Messianic, and millennium kingdoms. Emphasizing humility and mission in theological debates, it prepares you for insightful discussions on Christ's return and tribulation.
  • Learn about Christian views on heaven and hell. Hell is punishment for those who reject Jesus; heaven is eternal bliss with Him on a renewed Earth. Explore differing views respectfully.

Understand the core topics of systematic theology, from what we know about God to the future state of humankind. Special emphasis is given to such topics as Christ, salvation, the church, and the future.

A Guide to Christian Theology
Dr. Gerry Breshears
th104-19
Incarnational Christology
Lesson Transcript

Well, our next topic we want to talk about, big topic is I'll just summarize it with a question from the disciples. After Jesus steals the storm, they look at him and just wander and say, "What manner of man is this that the wind and the waves obey him?" And they're just completely, who is this guy? And that's the question we want to consider next is who is this Jesus and what is He doing? And then, of course, the ultimate question you're preaching through Mark or something like that is, who is this man? What is He doing and what's He asking us to do? Those are the three big questions you work through in the gospel of Mark. And by the time you get to, what does He want us to do? It's oh my, no. He wants us to go and get killed. Yep, come on guys, let's go. When I look at this picture of Jesus, again, I've got names of Jesus in here and there are a lot of them, and there's a lot we could do with that.

And I'm not going to do anything with it here except just to remind you that the term Jesus is ... If you would've gone back in the streets of Jerusalem when Jesus walked around and he said, "Hey, Jesus," He wouldn't even turn around except you're being weird. That is through several different translation from Yeshua to Jesus. So every time people are saying, "Jesus, Jesus, Jesus, they're just something about that name, except you would never have recognized it." And I see how many people use the name of Jesus almost as a magical name and just knowing the fun. So Yeshua is a shortened verse of you Jehoshua or Joshua. And Joshua has his named changed so the Lord saves. And when it's applied to Jesus, it means this is the one who saves. There are some crazy stuff. I don't do TikTok, but a friend of mine does, he's a pastor and just kind of puts stuff. And he sent me a thing, a guy who does this thing on the name of Jesus. And he's this young stud kind of thing. And "No, it's not Jesus, it's Jehoshua."

I don't think he quite got it right, the violent martial arts Jesus. There was stuff He can do. But what I'd suggest you take a good look at is the meaning of the Son of man. And I've got the passages in here because when you start back in Psalm 8, Psalm 8 looks back to Adam, but it also looks forward to the Son of man, the Messiah. It looks both directions and gives that continuity of it. And if you look in Ezekiel, now the Son of man, that's where that phrase is used often, and the Son of man in Ezekiel is the prophetic one. And God puts his word in his mouth and does all these strange things to make God's work clear. And then in Daniel chapter 7, the Son of man is a human one who comes on the clouds up to the ancient of days to be given Messianic authority. In Daniel 7, "And then all the nations worship him," and it's clearly a divine Son of man. And that's the title Jesus takes for himself. And it's just a potent term and there's a whole raft of literature around it.

So I encourage you to take a look at that, but not in this class. The thing I want to do in our class here is think more about how we do Christology and how we develop it. And so what I want to do here is think about, first of all, is what I call incarnation christology. And what we're talking about here is that Jesus is the second person of the Trinity who becomes God-man and takes the name Jesus. And the question that I think it's a long-term question is how can God become man. The title of a famous book back in the Patristic era. And so the thing that comes up here is when we look at this, we find that ... well, it's crazy, isn't it? If you think of the story of God and Lazarus, John chapter 11, Jesus is out a way and He gets a word that his friend Lazarus has died and He says, "Well, let's wait a little while." I'm shortening the story a little bit. And then after a while He says, "Okay, Lazarus is dead, let's go now." How did Jesus know Lazarus dead?

His cell phone was not working in those days. He's out of cell range. How did Jesus know that Lazarus was dead? That's not natural knowledge. How did He know that? And that's the whole point. "Okay, let's go now." And the disciples interact with him and then He goes down, He meets Mary and she said, "Had you been here, my brother would not have died." What is He saying? Jesus is there and not here. Now, if that's God, if Jesus is God, he's omnipresent. How can God not be present here? "Had you been here, my brother would not have died." Jesus gives them a profound theology lesson, goes a little further, meets Mary. And Mary says the same thing, "Had you been here, my brother would not have died," and starts bawling. Now, instead of giving her a theology lesson like He did, Martha, He starts bawling with her. And then He says, "Where have you buried him?" How can the omniscient God not know where the guy is? He knows he's dead, how can He not know where he is buried or maybe he's just pretending not to know for some reason?

See, those are the kinds of questions you start getting into. If he's God, how can He do this? If He's God, how can He die? So that's what I want to think about is, what happened as the second person of Trinity becomes God-man. And there are all kinds of passages we could look at. And so what I want to do just to look at this briefly, is go back to Philippians chapter 2. And I've got this in your notes, but you turn to Philippians 2, and I'm actually going to look at the ESV as opposed to NIV in Philippians chapter 2 starting in verse 5. And I'll tell you why in just a little bit. Philippians chapter 2, starting in verse 5, he says, "Have this mind in you which is yours in Christ Jesus." And it talks about Christ Jesus, "who though He was used to be, in the form of God, did not a quality of God thing be grasped, but emptied himself by taking the form of a servant, being born in the likeness of men." And then it goes on, "being found in human form.

He humbled himself becoming obedient to the point of death, even death on a cross. Therefore, God is highly exalted," and so on. The key word in that sentence, the key verb in that sentence is emptying himself, ekenosen in Greek. And the obvious question is of what did He empty himself? And this is where if you look at the NIV, it actually translates it differently. The NIV translate that same thing as He made himself nothing by taking the full nature of a servant, which is a very different meaning than He emptied himself. And I think the more literal, if I can use that term of ekenosen is emptied. And the question is what did He empty himself of? And I think the answer is written in it, but you have to dig in a little bit. So He begins in the form of God, after the emptying He is in the form of a servant. So He goes from morphe theou to morphe doulou, it's clearly a poem or maybe a hymn. So He begins in the form of God, ends up in the form of a servant.

He begins before the emptying of equality with God, after the emptying He's in the likeness of men, humans. So what does He empties himself of? And there's a big long debate, I'm just going to summarize very briefly. You can do some researching yourself. If you look in classical Greek, say Plato or something like that, form, morphe means inner essence. [inaudible] Homocea is the outward appearance. And in Greek philosophy made a big difference between inner essence and outward appearance. Well, morphe theou, if you follow that, would be the inner essence of God. So when you look NIV, it's going to translate it who being in very nature of God. If you look at ESV, it's going to translate that in a more literal form of God. So is that form of God, is that his divinity, his essence of deity? If that's true, then He empties himself of divinity and would stop being divine and would start having the inner essence of slaveness and is no longer divine. And if we took that view, that would be, what, heresy. We'd say He used to be God, but He's not anymore.

No, that's not where we're going. And then the question that comes up is He started the equality with God, but then He emptied himself, is how can that be? So here's what I take with this. The Bible is not written philosophic Greek of four centuries earlier. It's written in koine Greek, common Greek. And this distinction between inner essence and outward appearance has disappeared somewhat. If you look at Romans chapter 12, "Do not be conformed." That's a schemati word, but be transformed, that's a morphe word. So it'll be conformed to this world, but be transformed by the renew of your mind. And the terms are not nearly as distinct as classical Greek, they're talking about similar kinds of things. So here's what I think is happening form of a servant. If I live in Charleston, South Carolina in 1855, are some humans fit only to be servants or slaves. And the answer is, yeah. Who? Black folk.

In Charleston, South Carolina in 1855, Black folk are not fully human. They're mostly human, but their place in life is to be slaves. If I come out to San Francisco out on this end of the world, and I'm there in say, 1875 are some human beings fit only to be slaves? Yes. Who? Chinese. What were Chinese? They were lesser human beings who weren't all that smart, but they could work hard, so they imported Chinese people to build a railroad. And when they finished the railroad, they did the Chinese Exclusion Act and they sent most of the Chinese people back to China. Those who stayed went into what we now call Chinatown, which is a ghetto and were only allowed to do certain jobs. The discrimination of Chinese in San Francisco was as severe as the discrimination of Blacks, but they were never bought and sold, they were just brought in and used up and sent back anyway. And the point is, some human beings are not fully human. If I go to first century Greece, Ephesus, Philippi, are some human beings not fully human? It's yes, anybody who's not Greek.

Now, biblically, biblically, are some human beings not fully human? Are there some people who are fit only to be servants of slaves of the more privileged class? The answer is, no. We don't recognize how radical idea is going to be built into our world. But I think what He's doing, when I see the form of a servant in verse 7, the morphe doulou, that is not an essence thing, that's a role, or a lifestyle, or a way of living. So in your blank here, down at the bottom here, being born in the form of a servant, write in way of living or lifestyle or something like that. Form of a servant is not an essential thing, it's a lifestyle thing. Now, come back up to the first point in the poem, Christ Jesus in the form of God. If form of a servant is a way of living or lifestyle, I suggest to you form of God is not an essence thing, but a role or lifestyle.

Now, question, how many persons live in the role or lifestyle of God? How many persons live in the role or lifestyle of God? It's not exactly a trick question.

Holy Trinity.

Yeah, three persons of the Trinity. How about Michael the Archangel, does he live in the role or lifestyle of God? No, he's a heavenly being and very powerful, but he's not. And so what he say when you saying that He is in the form of God is a way of living or lifestyle. That's only true of God, but that's what He gives up. He doesn't give up his Godness, his essence, but He gives up the way of life. And I think He actually empties himself, my phrase, is He empties himself of the use of what we call the incommunicable attributes, the attributes that are unique to God. So that'd be immortality, omnipotence, immutability, those kinds of things. I think He gives up the use of those attributes. When He empties himself, He empties himself with the use of those attributes, doesn't give him up, He gives up the use of those attributes and lives as a servant. He begins with equality of God is his way of life, and He empties himself of that equal status, equal way of living. So in the next blank you put status of equality in both lines.

So equality of God is the thing to be grasped, that's a status of equality. And He lives in the status of equality of a human. I think that's what's happening in the incarnation. He empties himself and I think that's the right translation, not of his divinity, that's what morphe theou means. And this is where I disagree with the NIV translation. It's actually coming from different model of Christology. The ESV, I think, it's more closer to what the Greek is saying, and I think that's the better way to do it. So the morphe theou is not essence of God, but the way of life of God, just like the morphe doulou is a way of life of a servant. So He goes from the way of living of God to the way of living of a slave. He goes from the status we call Jesus God to the status equality with a human. And I think that's what He does, and I think that's what it's talking about here.

So what I would say is I'd put the dots together, I would say is what happens in the incarnation is that he gives up his use of his divine attributes, communicable divine attributes. So "He who is as God immutable, now grows and changes." He who is omnipotent now gets beaten up by soldiers. And put in all those kinds of things, He is omnipresent, can be here and not there. He who is omniscient cannot know things. But here's one more step that I'm going to add in. It's not in this passage, but I think what he does is live as a fully spirit-filled human on the mission of Messiah. I think what He does, is He is living as a fully spirit-filled human on mission of Messiah. Now, that's the next step in your notes here, the basic model of Christology, the logos, the second person of the Trinity who is fully equal.

If you're filling the blanks, He's fully equal with God in every way, and we'll demonstrate this in a bit, emptied himself of the use, I would say, of his divine attributes and took a fully human nature ... meaning I'm filling in some blanks for you ... living a perfectly spirit-filled man, submitting himself to the will of the Father, leading the Holy Spirit in order to glorify the father, redeem the world, and become a Messianic King. Okay, let's say this one more time. The logos, that's John's word for the second person of Trinity, he was fully equal with God in every way as second person of the Trinity empties himself. Or in John 1:14, becomes or of Hebrews 2, made lower than the angels. It's a change of status ... emptied himself. And this is where I'm adding in my understanding, He empties himself of the use of his incommunicable attributes, omniscience, omnipotence, immutability, immortality and such, and took on a fully human nature and lives in the role and lifestyle.

But here He's living as a perfectly spirit-filled human on mission of Messiah. So what does this mean? In my understanding, Jesus had supernatural knowledge that Lazarus was dead. How did He get that knowledge? I think He got it by the Holy Spirit gave it to him. I think He got it from the Holy Spirit. Now, my friend Millard Erickson, who just turned 90 years old, as I'm recording this and wrote a really good systematic theology, good friend. He's a good friend of Bill's too, brilliant man. He disagrees with me. He thinks Jesus gave up the independent use of his divine attributes. So he says, He does not use his omniscience unless the Holy Spirit says, "Okay, tap it." And at that point, He taps into His own omniscience.

Oh yeah, right, Lazarus is dead. Same idea, He doesn't use it, but it's the independent use. So I think He gives it up altogether. I don't think He ever taps into His omniscience. Now, what's the difference between those two? If I can be like Jesus, in my view, I can because the Holy Spirit can give me supernatural knowledge, and does sometimes. What can't happen, if Jesus is tapping into His own omniscience, I can't be like that. To me, that's a very significant difference.

Yeah.

We both agree that He gave up the use of certain divine attributes, it's called semi-kenotic theory. So I think He does give up the use. I think he gave up the use altogether. So my analogy, and everybody's got their analogy, I travel quite a bit. I check into hotels and in some hotels, older hotels now, they give me little plastic card, it's called a key. And I go up into my room and I wave the key in front of the sensor and dink, it opens up and I walk in. In the newer hotels, the key's on my phone, but either way I get a key and it will get me in a certain rooms. It'll get me my room. It'll get me in an exercise room. It may get me into the back door of the hotel, a few things like that. The general manager of the hotel has a different key. What kind of key does she have? Well, her key gets into everything. Okay, now take that analogy, general manager key, guest key, except now we've got the logos. He has a God level access card. What will that get him into?

Everything.

Everything, omniscient, omnipotent, and so on. He takes that card, puts it in His pocket and picks up a perfectly spirit-filled human card. And when He goes to a door, He waves the card in front of it, and a bunch of the doors won't open. He could pull the divine level card and it'd open the door, but He doesn't. He uses the spirit-filled human card and that card will open some doors amazingly, supernaturally. I think that analogy is what happens. And I think when Philippian says, "Have this mind in you, which in Christ Jesus," is we can really do the things Jesus did as He did it is my way of looking things. So that's where I come out on this. Let me do one more passage with you here. If I go to Matthew, chapter 12, starting in verse 22. Matthew chapter 12, starting in verse 22, "This demon oppressed man," let's see doing NIV here again. NIV, "They brought him a demon-possessed man who was blind and mute and Jesus healed him." And the people are astonished. "Wow, could this be the son of David, the Messiah?"

And they're rightfully wondering because that fulfills Isaiah's prophet, "He'll open the eyes of the blind and open the ears of the ..." Now I've got King James from Messiah going. "The ears of the death will be unstopped." Is the way of sing it in the Messiah. The people are astonished. And the Pharisees, [inaudible] and Beelzebul, he does it and they get in this argument. But look at verse 28. Verse 28, Matthew, chapter 12, Jesus explaining how He drives out demons. He said, "If it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you." Jesus is driving out demons, not by his own divine essence, but by the Spirit of God. And I think that's what happens is He does this by the Spirit of God. He does supernatural stuff, has supernatural knowledge, but so can we if it's relevant to our mission. So I think we can be like Christ.

And so my model of what happened when the human or the fully divined God became fully human is He continues to have his divine essence and personhood, but He gives up the use of his divine attributes and lives as a perfectly spirit-filled human. So I'm saying He's God and man having both essences, but He's living as a spirit-filled human on the mission of Messiah. So that's what I put my model of Christology together. And I've talked about Millard Erickson's, He gives up the independent use which says He uses omniscience, but only when God tells him to. Another view would be the Philippians 2, but you see it in the NIV. In the NIV it's, "Who, being in very nature of God, did not equality with God something to be used for his own advantage, rather, He made himself nothing by taking." And in this view he has a hundred percent God with all the attributes. He makes himself nothing by adding to it a full humanity. So He is both a hundred percent God and a hundred percent man.

So He is both omniscient and not knowing at the same time. And I think that sounds like a contradiction to me. Yep, get used to it. That means they're both true, hence, you could find [inaudible] can't understand it. I don't think that's the best way to do things, though we come out to the same spot in our understanding of God is fully God and fully human. So that's where I come out on this stuff, model of incarnation. I think He emptied himself of the use of his incommunicable attributes and this uses a perfectly spirit-filled human, doing the things that are necessary for him to fulfill his mission of Messiah. We do the same thing except we don't begin as God. We're human, but we have the same spirit that animated him to fulfill our mission as representative Messiah. So a model of incarnation. Comments? Questions?

So if we're fellow heirs with Christ, then is that one of the reasons that we have the same relationship with the Holy Spirit? Where He gives us a model for living life as a human in relying on the spirit to live his life, so we should do the same thing.

Yes. Yeah. His mission is somewhat different than ours because He's Messiah and we're not Messiah in that same sense, but our fundamental mission is very similar. So the same spirit that anointed and empowered Jesus, anointed and empowers us to fulfill our mission to take the gospel to the whole world. Yeah, I think that's true.

 

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