The Trinitarian influence runs deep in Johann, and his confidence is placed not in the revealed work of God, but in his numerous commentaries and the writings of church fathers.
For the readers--
The hypostatic union
The phrase “hypostatic union” is a useful shorthand to express the truth that Jesus is one person with two natures. Jesus is the eternal Son who has taken to himself a truly human nature.
The word “hypostatic” refers to the “hypostasis”—or subsistence, i.e., distinct mode or manner of being (more commonly, “person”) of the Son. “Union,” in the phrase “hypostatic union,” refers to the union of these two natures—divine and human—in the person (hypostasis) of the Son. Jesus, therefore, possesses a truly divine nature and a truly human nature.
You cannot understand what the incarnation means without this hypostatic union. The angel Gabriel told Mary, “Behold, you will conceive in your womb and bear a son, and you shall call his name Jesus” (Luke 1:31 ESVOpen in Logos Bible Software (if available)). The Bible teaches that the Lord Jesus had genuine human flesh. Mary gave birth to her son and wrapped him in swaddling cloths and laid him in a manger (2:7). And over time, Jesus grew (2:40, 52). He moved from infancy to childhood to adolescence to adulthood.
A Bible reader may sense the mystery in these affirmations. The truths and features of Jesus’s deity and humanity transcend our full comprehension. Yet the reality of mystery is what we should expect when we contemplate the wonders of the Word who was with God and was God and became flesh.
4 heresies the hypostatic union corrects
When we teach about the incarnation of Christ, a useful track for teachers and listeners to pursue is what the incarnation does mean and what it doesn’t mean.
1. Docetism
The hypostatic union reminds us that Jesus did not just seem to be human. The heresy of docetism taught that Jesus did not bear a genuine physicality; he only appeared to be incarnate. Biblical Christianity, however, insists upon the substance, not merely the semblance, of his humanity.
2. Nestorianism
The hypostatic union also reminds us that Jesus’s human nature did not involve an additional person. This point is crucial to avoid the heresy of Nestorianism, which teaches that Jesus is a divine person and a human person. According to Scripture, Jesus is the person of the Son, and because of the incarnation, this one person possesses truly divine and truly human natures.
3. Adoptionism
The hypostatic union reminds us that Jesus’s deity did not begin at some later point in time. We must avoid the heresy of adoptionism, which teaches that the Son’s deity was granted during his earthly life and thus that his humanity preexisted his deity. The Son’s deity was not something he lacked and needed to receive.
4. Arianism
The hypostatic union also reminds us that the Son was—and is—eternal. This truth helps us to avoid the heresy of Arianism, which says that God created the Son. According to Scripture, the Son is not a creature whom God made, but God himself, the Creator.
In contrast to these errors, consider the various truths in John 1. According to the biblical author, the Son is the Word which preceded all created things (John 1:1–3 and thus the Son was not something that was made. The Son exists as God and is coeternal with the Father (1:1–2, 14, 18). The person of the Son—this eternal Word—takes to himself a truly human nature and becomes flesh (1:14). The glory of the incarnation refers to the wonder of the hypostatic union.
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All attributes secure
When people are learning about the incarnation, sometimes they assume that Jesus’s humanity had an effect on his deity.
One common way of expressing this error might be: “At the incarnation, Jesus set aside his divine attributes.” Such an idea probably has in mind the fact that Jesus was born, grew, asked questions, occupied one place at a time, could become tired, could suffer, and could die. These realities don’t sound like deity. They sound like humanity.
Those who believe Jesus set aside divine attributes might be basing this idea on a particular reading of Philippians 2. In Philippians 2:7Open in Logos Bible Software (if available), Paul says that Jesus “emptied himself, by taking the form of a servant, being born in the likeness of men” (ESV). That statement can be easily misunderstood. An interpreter might imply something that Paul didn’t say, such as: Jesus “emptied himself of his divine attributes, by taking the form of a servant.” This error is known as kenoticism.
When Paul said Jesus “emptied himself,” the subsequent phrases in Philippians 2:7Open in Logos Bible Software (if available) clarify what this “emptying” means: Jesus took the form of a servant and shared our humanity (“born in the likeness of men”). Paul doesn’t say that Jesus set aside, or turned off (like switches), his divine attributes. In fact, a proper understanding of the hypostatic union requires that we acknowledge all divine attributes to be intact and accounted for.
Jesus’s deity was not undermined or diluted in any way by the incarnation.
There are disastrous implications to the notion that Jesus emptied his divine attributes at the incarnation. If Jesus did so, then his deity is compromised, diminished, even denied. If Jesus sets aside divine attributes, in what sense could we say he still possessed a divine nature? Setting aside divine attributes would be setting aside what it means to be God. But God can never cease to be what he is. God is his attributes.
Believers should want to affirm, and insist on, the unchanging divine nature of Jesus.
The doctrine of the hypostatic union teaches, therefore, that Jesus’s deity was not undermined or diluted in any way by the incarnation. According to his deity, the Son remained omnipotent, omniscient, and omnipresent.
Discover the wonder of the hypostatic union, the doctrine that Jesus is fully God and fully man. Learn how this truth guards sound doctrine and avoids heresies.
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J.