Correct.
Spirits do not BECOME humans.
Everything ABOUT God IS Spirit…IS HOLY, His Being, His Word, His Power, Can come forth OUT from God, while always remaining IN God.)
The question of whether Jesus became a "human person" touches upon key aspects of Christology, particularly in the context of the Incarnation. In traditional Christian doctrine, particularly articulated in the Chalcedonian Definition (451 AD), Jesus is understood to be one Person with two natures: fully divine and fully human. However, to avoid misunderstandings, it is important to
clarify what is meant by "person" and "nature" in this context.
Jesus did not become a separate human person in the sense of being two distinct persons (one divine and one human). Instead, He is one divine Person—the Second Person of the Trinity—who took on human nature. This is referred to as the hypostatic union, meaning that the divine Person (the Son) united to Himself a complete human nature (both body and soul) without becoming a second person. This view asserts that while Jesus has two distinct natures (divine and human), they are united in one Person.
Jesus became truly human in the sense that He took on a human nature, with all its limitations, including the ability to suffer, be tempted, and die. His human nature included a human will, mind, emotions, and body, making Him fully human in every respect, except for sin (Hebrews 4:15). However, the Person who took on this human nature is the eternal Son of God, not a newly created "human person."
This understanding is reflected in Scripture, which reveals the uniqueness of Christ as fully God and fully man:
John 1:14 (Lexham): "The Word became flesh and dwelt among us." Here, "the Word" (Logos) refers to the pre-existent divine Person of the Son, who
"became flesh," indicating He assumed human nature.
Philippians 2:6-7 (Lexham): "Who, though he existed in the form of God, did not consider equality with God as something to be grasped, but emptied himself by taking the form of a slave, by becoming in the likeness of men." Jesus, the pre-existing Son, took on the likeness of humanity without ceasing to be God.
Therefore, while Jesus is fully human, He did not "become a human person" in a distinct or separate sense from His divine Personhood. Instead,
He remains the one and only divine Person who has taken on human nature for the purpose of redemption.
This is why the language of one Person with two natures is used in
Christian orthodoxy, carefully distinguishing between the nature of Jesus (fully human and fully divine) and the Person (the eternal Son of God) who took on flesh.
John 1:1, 14 (Lexham)
"In the beginning was the Word, and the Word was with God, and the Word was God."
"And the Word became flesh and dwelt among us, and we have seen his glory, the glory as of the only Son from the Father, full of grace and truth."
Explanation: This passage affirms both Christ’s divinity and humanity. The Word (Logos) existed eternally with God and was God (verse 1), but became flesh (verse 14),
indicating that the eternal divine Son took on a fully human nature. The two natures (divine and human) are united in one Person, the Word.
2. Philippians 2:5-8 (Lexham)
"Have this mind among yourselves, which is yours in Christ Jesus, who, though he existed in the form of God, did not consider equality with God as something to be grasped, but emptied himself by taking the form of a slave, by becoming in the likeness of men. And being found in appearance as a man, he humbled himself by becoming obedient to the point of death, even death on a cross."
Explanation: This passage teaches that Christ, who was in the form of God (indicating His divine nature), took on the form of a servant and became in the
likeness of men (indicating His human nature). Though fully God,
Jesus emptied Himself (not by giving up divinity, but by taking on human nature and humbling Himself to death). This passage is a strong statement of Christ's two natures in one Person.
3. Colossians 2:9 (Lexham)
"For in him all the fullness of deity dwells bodily."
Explanation: This verse teaches that in Christ, the fullness of deity (His divine nature) is present in bodily form (His human nature). The union of the divine and human natures is clear—God's fullness resides in Jesus, who has a physical, human body.
4. Hebrews 1:3 (Lexham)
"He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power."
Explanation: This passage shows Jesus’ divine nature—He is the exact imprint of God’s nature, meaning He shares fully in the essence of God. His divine power is evident as He upholds the universe. The following verses also affirm His humanity in His role as the purifier of sins through His sacrificial death.
5. Hebrews 2:14 (Lexham)
"Therefore, since the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil."
Explanation: This verse emphasizes the human nature of Christ—He partook in flesh and blood (humanity) just like all people. Yet, through His death, He defeated the devil, indicating His divine power and authority. This combination of human and divine characteristics affirms the hypostatic union.
6. 1 Timothy 2:5 (Lexham)
"For there is one God, and there is one mediator between God and men, the man Christ Jesus."
Explanation: This verse refers to Jesus’ humanity—He is described as the man Christ Jesus, yet as the mediator between God and humanity, which indicates His unique role as both divine and human. His mediation requires that He be fully God (to represent God) and fully man (to represent humanity).
7. Romans 1:3-4 (Lexham)
"Concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord."
Explanation: These verses show the two natures of Christ—His human nature as He was descended from David according to the flesh and His divine nature as the Son of God declared in power through His resurrection. This clearly displays the concept of the hypostatic union.
8. Galatians 4:4 (Lexham)
"But when the fullness of time had come, God sent forth his Son, born of a woman, born under the law."
Explanation: This passage highlights that God sent His divine Son, who was born of a woman, thus taking on human nature. Jesus’ birth under the law shows His full participation in the human experience, yet as the divine Son, He fulfills God’s purpose.
Summary:
Divine nature: Jesus is fully God, as shown in passages like John 1:1, Colossians 2:9, and Hebrews 1:3.
Human nature: Jesus is fully human, as described in John 1:14, Philippians 2:7, and Hebrews 2:14.
These two natures are united in the one Person of Jesus Christ, without separation or confusion, as shown in verses like Philippians 2:5-8 and Colossians 2:9.
Each passage emphasizes either His humanity or His divinity, but together, they reveal the mystery of the hypostatic union: one divine Person, Jesus Christ, fully God and fully human, for the purpose of redeeming mankind.
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the Early Church Fathers (ECF) played a significant role in the development of the doctrine of the hypostatic union, though the term itself was formally defined later at the
Council of Chalcedon in 451 AD. However, the ideas and principles behind the hypostatic union-that Jesus Christ is one Person with two distinct natures, divine and human—were taught and debated by the Church Fathers well before this formal definition.
Let’s trace how the ECF contributed to this doctrine:
1. Ignatius of Antioch (c. 35–110 AD)
Ignatius, one of the earliest Church Fathers, emphasized the full humanity and full divinity of Christ. In his letter to the Ephesians (7:2), he speaks of Jesus Christ as "truly born of a virgin... truly nailed in the flesh for our sakes." He affirms both Christ's true divinity and humanity, laying early groundwork for the concept of the hypostatic union, although he does not use this precise terminology.
2. Irenaeus of Lyons (c. 130–202 AD)
Irenaeus wrote extensively against Gnosticism, which denied the full humanity of Christ. In his work "Against Heresies" (Book 3, Chapter 19), he emphasizes that Christ was fully divine and fully human, saying that the Word "united man to God." He describes the Word (Logos) assuming a human nature in the Incarnation while remaining divine, a concept that would later be central to the hypostatic union.
3. Tertullian (c. 155–240 AD)
Tertullian is one of the first to use technical language that would later be foundational in Christology. In his work "On the Flesh of Christ," Tertullian explicitly defends the belief that Christ had both a true human body and a divine nature, making him an important precursor to the idea of the hypostatic union. He argued that Christ was "one person, two substances" (substantiae), though his understanding of "substance" (similar to "nature") differs slightly from later terminology.
You might disagree
@Taken.
J.