@Duran
Your analogy likens God and
His heavenly beings to a hive of bees, with God as the “queen” and others as
“worker bees,” suggesting all heavenly beings share the same essential nature,
with differences only in role. This fails to capture the unique nature of God
as revealed in Scripture, where God alone is described as eternal, uncreated,
and possessing the fullness of deity. In John 4:24, "God is
Spirit," but the term does not imply equality of essence with all
spirit beings. For instance, Hebrews 1:7, 14 distinguishes between the Son and
created spirit beings, angels, who serve God but do not share His divine
essence or authority. Hebrews 1:3-4 explicitly affirms Jesus as the “exact
representation of His [God’s] being,” signifying a unique identity and
essence that is distinct from that of created beings.
You mention that "exact
representation" implies Jesus acts “on behalf of” God, but the
Greek term charaktēr used here means “express image” or
“exact imprint,” referring to an identity in essence, not merely
function. Jesus’ relationship to the Father is distinct from mere
representation or agency because He possesses the same divine nature, as seen
in passages like Colossians 2:9: “For in Christ all the fullness of the
Deity lives in bodily form.” Therefore, Jesus’ authority and power are not
borrowed or transient; they belong to Him as part of His divine identity.
So in Hebrews 1:3, the term charaktēr (χαρακτήρ) is used to describe
Jesus as the “exact representation” of God’s hupostasis
(ὑπόστασις), or essence. This term, historically used in Greek to refer to a
precise engraving or stamp, conveys that Jesus is an exact and unique imprint
of God’s nature, not a created replica but a direct and identical image of the
divine essence. This makes it clear that Jesus is not merely a messenger or
servant, as angels or prophets would be, but one who possesses the same divine
nature as God.
The early church used hupostasis to articulate the shared essence of
the Father, Son, and Holy Spirit. Jesus, as charaktēr of God’s hupostasis,
reflects and embodies God’s nature perfectly, making Him fully and truly
divine, of the same substance (homoousios) as the Father. This supports
the theological claim that Jesus, though distinct in personhood, is fully one
with the Father in essence.
You argue that Jesus’
authority and power were granted by Jehovah, thus implying inferiority. While
Jesus acknowledges receiving authority from the Father (e.g., Matthew 28:18),
this does not imply He lacks divinity. In Philippians 2:6-11, we learn that Jesus,
“being in very nature God,” voluntarily humbled Himself and accepted a
human form, choosing to subordinate Himself for the purpose of redemption. His
willing submission, even though He is equal with the Father, reflects the
mystery of the Incarnation rather than a limitation of His divine nature.
Furthermore, His power to judge (John 5:22-27) is integral to His divine role
and identity.
In your response, you
suggest that Jesus resumed a "spirit form" after His ascension, using
an analogy with angels who took physical form on earth. However, Scripture
presents Jesus’ resurrection body as uniquely different from temporary
appearances by angels. After His resurrection, Jesus’ body is described as "imperishable"
(1 Corinthians 15:42-44), signifying an eternal, glorified body that does not
revert to a non-physical form. Acts 1:11 emphasizes continuity by declaring
that Jesus will return “in the same way you have seen him go.” This
statement affirms that His glorified body is permanent, fitting Christian hope
for resurrection. Jesus’ post-resurrection interactions (Luke 24:39-43)
emphasize the physical reality and permanence of His glorified body, distinct
from temporary, materialized forms.
The concept that Jesus is both
fully divine and fully human is not an arbitrary doctrine but essential
to Christian faith and salvation (Hebrews 2:14-17). Only by possessing both
natures can Jesus serve as the mediator between God and humanity (1 Timothy
2:5). This dual nature—fully God and fully man—ensures that He can accomplish
redemption and fulfill the role of an eternal High Priest, sympathizing with
our weaknesses (Hebrews 4:15).
You equate Jesus’
resurrected body with that of Lazarus, implying that Jesus returned in the same
earthly body only to abandon it later. However, the resurrection of Jesus
differs fundamentally from Lazarus’s. Lazarus was brought back to mortal life
in his original, corruptible body and would eventually die again. In contrast,
Jesus’ resurrection body is described as “imperishable” and
“immortal” (1 Corinthians 15:42-44), one that will never decay or die. Romans
6:9 affirms, "Christ, being raised from the dead, will never die again;
death no longer has dominion over him.” His resurrection was not a
temporary return to human life but the beginning of eternal, glorified life.
When Jesus invites his
disciples to touch his hands and side in Luke 24:39 and John 20:27, he is
demonstrating that he has a physical body that is still glorified. This body is
not like the earthly body of Lazarus, as it transcends normal human limitations,
evidenced by Jesus’ ability to appear in locked rooms (John 20:19, 26) and
ascend into heaven (Acts 1:9-11) in the same glorified form.
You claim that Jesus
“became a spirit being” after ascending through the clouds, suggesting a
transformation into a purely spiritual form once he left their sight. However, Acts
1:9-11 does not indicate any such change. The passage describes Jesus being “taken
up” in a visible, physical manner, witnessed by the apostles. The two angels
present immediately clarify that Jesus “will come in the same way as you saw
him go into heaven,” which implies a physical return, not a spiritual or
metaphorical one. This affirms that he ascended in the same glorified body in
which he was resurrected, and it is this same body in which he will return.
The notion that Jesus
“became a spirit being” upon leaving sight contradicts the biblical teaching of
his bodily resurrection and glorified ascension. Jesus did not shed his body or
become a disembodied spirit; rather, he remains incarnate, as emphasized in Philippians
3:21, which promises believers that Christ “will transform our lowly body to be
like his glorious body.” This continuity emphasizes that Jesus remains fully
God and fully human—body and spirit—in his glorified state.
Your comparison of Jesus’
resurrection body with the physical forms of angels who appeared on earth (as
in Genesis 19) misunderstands the nature of Jesus' incarnation and
glorification. Angels temporarily take physical forms when interacting with
humans, but these forms are not their true essence. Jesus’ incarnation, by
contrast, is a permanent union of God with human nature. Colossians 2:9 states,
“In him the whole fullness of Deity dwells bodily.” Jesus’ physical,
glorified body is essential to his identity as the God-Man, unlike angels, who
temporarily manifest in physical forms without permanently assuming human
nature.
Furthermore, the Epistle to
the Hebrews highlights the unique status of Jesus’ humanity: “He had to be
made like his brothers in every respect” (Hebrews 2:17). This humanity was
not discarded at the ascension. Jesus is unique among all beings, as he is
truly God and truly human, and his resurrection affirms the permanent
glorification of his humanity.
When Acts 1:11 says that
Jesus will “come in the same way,” it does not suggest a temporary,
physical appearance like that of angels. Instead, it points to a visible,
physical return in his glorified body. The imagery of coming “in the clouds”
or “on the clouds” in passages like Mark 13:26 and Revelation 1:7
symbolizes divine authority and glory, not a mere temporary physical
manifestation. Jesus’ return will be both bodily and glorious, consistent with
his resurrected and ascended state, not as a temporary spirit manifestation or
shedding of his human nature.
Your description seems to
deny the permanent reality of Jesus’ incarnation, which is central to
Trinitarian belief and Christian hope. According to Christian doctrine, Jesus'
bodily resurrection and ascension guarantee believers’ future resurrection. 1
Corinthians 15:20-23 emphasizes that Christ is “the firstfruits” of
those who have fallen asleep, meaning his resurrection is the pattern and
guarantee of the resurrection of believers. If Jesus merely discarded his body,
as angels discard temporary forms, then this hope is undermined. Instead, Christians
believe that Jesus remains the risen, glorified God-Man who intercedes for
humanity and will return in the same glorified body to judge and redeem the
world.
In conclusion, the passages
you reference do not imply a lesser nature or diminished status for Jesus.
Instead, they emphasize Jesus' unique role as fully divine and fully human. The
distinctions made in Hebrews 1 and throughout Scripture affirm Jesus' equality
with God in nature, while also highlighting His willing subordination in
function within the divine plan.
Your claim that Jesus
became a spirit being after his ascension conflicts with the consistent
biblical teaching that his resurrected, glorified body is eternal and that he
remains fully incarnate. His ascension and promised return underscore that he
did not abandon his humanity; instead, he raised it to a glorified, eternal
state. This belief is essential to understanding Jesus’ role as the eternal
Mediator and Savior, who will return in the same glorified body to fulfill
God’s promises.
