70AD
New member
No with people who think Jesus is not a man.
Did Jesus Shed His Humanity at the Ascension?
- Thread starter Maurice
- Start date
sethproton
Active member
Hebrews says "He was for a little while lower that the angels," Just like man is lower for a while
sethproton
Active member
what? whose post did you just read I complemented them on their attitudue and you say I am attacking them on their attitude. huh?
civic
Well-known member
That is in rank not essence or nature since He remained God.
In Hebrews 2:6–8 the writer quotes Psalm 8:5 and then comments on the totality of creation’s subjection to the “son of man”: “In putting everything in subjection to him, he left nothing outside his control” (ESV). Then the author of Hebrews identifies the “son of man” as Jesus Christ: “But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (verse 9, ESV).
Applying Psalm 8:5 to Jesus Christ, the writer of Hebrews applies the title “son of man” to Jesus. This stresses the humanity of Christ and his tie to the first Adam and sets Him apart as the greatest example of man. Jesus Christ is really the Second Adam, the new Adam, who has come to deal directly with what the first Adam brought upon mankind and could never defeat, namely death (see 1 Corinthians 15:45). The Gospel of Luke’s theme is that Jesus is the Son of man (see Luke 19:10); Jesus is the Second Adam come to deliver mankind from death, through His cross, burial, and empty tomb.
Also, by taking upon Himself sinless flesh in the Incarnation Jesus was made “a little lower than the heavenly beings.” Jesus “made himself nothing by taking the very nature of a servant” when He took on human flesh (Philippians 2:7). The Lawgiver placed Himself in subjection to the Law (Galatians 4:4). He who was rich became poor for our sakes (2 Corinthians 8:9). “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). Angels marvel at the Incarnation and desire to look into the gospel (1 Peter 1:12).
Being made a “little lower than the angels” and taking on a body eternally did not in any way diminish the deity of Christ. Jesus never ceased to be God; He simply showed the meekness and condescension of God. After the Incarnation, He was the God-man.
As a result of His atoning work on the cross, Jesus was crowned with glory and honor, and He is now seated at the right hand of His heavenly Father (Colossians 3:1). The author of Hebrews points out that Jesus’ humble state was but temporary: “for a little while” He was made lower than the angels (Hebrews 2:7). Jesus is exalted above all angels, and some day every knee will bow at His name and every tongue will confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9–11).
Believers in Christ will reign with Him in the future, glorious millennium. Christ will subject all things to Himself as the Second Adam. What the first Adam and his descendants failed to accomplish because of our sin (cf. Hebrews 2:8), the last Adam will accomplish, and the curse will be reversed (see Isaiah 65:17–25). All believers will share in Christ’s glory forever, living with Him in His new heaven and new earth. Without Jesus becoming “a little lower” than the angels, there would be no redemption for any of us. Praise the Lord that He humbled Himself to come to us and seek and save the lost (Luke 19:10).got?
hope this helps !!!
praise_yeshua
Well-known member
Read what I wrote again Seth. I was clear in what I said. You're overly nice to others and tend to compliment them when you FIRST engage them. However, that is usually very "short lived". You soon start complaining about others personally because you can't defend your position.
Personally, I would prefer to talk to the elder you're repeating. Just cut out the middle man.
Diserner
Well-known member
Jesus was NOT ranked lower than the angels.
"For I also am a man placed under authority, having soldiers under me. And I say to one,`Go,' and he goes; and to another,`Come,' and he comes; and to my servant,`Do this,' and he does it." (Lk. 7:8 NKJ)
Jesus affirms the angels were soldiers under him.
praise_yeshua
Well-known member
Jesus said that he would pray to the father for angel intervention.......
I see nothing wrong with his statement. "Lower" can be seen as an indication of current rank.
Mat 26:53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
Diserner
Well-known member
No. You are misquoting it.
"Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? (Matt. 26:53 NKJ)
He does not ask the Father to just "send angels," he said he would provide HIM twelve legions.
They would be under his command.
praise_yeshua
Well-known member
If they are under His command, then why pray to the Father? You're reading your bias into the verse.
praise_yeshua
Well-known member
civic
Well-known member
It is rank since He walked this earth as a man for 33 years and did not use His deity to His own advantage as per Phil 2, man was created lower in rank to the angels
hope this helps !!!
civic
Well-known member
Barnes' Notes on the Bible
Thou madest him a little lower than the angels - Margin, "A little while inferior to." The Greek may here mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Psalm 8:1-9, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honor - a wonder that is not at all diminished when we think of the honor done to man by his connection with the divine nature in the person of the Lord Jesus. If in contemplating the race as it appears; if when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honor on our nature, how much more should we wonder that he has honored man by his connection with the divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honor should be put on "man" is what is suited to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honor been conferred on man?
Jamieson-Fausset-Brown Bible Commentary
7. a little—not as Bengel, "a little time."
than the angels—Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on [2544]Php 2:6, 7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.
Thou madest him a little lower than the angels - Margin, "A little while inferior to." The Greek may here mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Psalm 8:1-9, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honor - a wonder that is not at all diminished when we think of the honor done to man by his connection with the divine nature in the person of the Lord Jesus. If in contemplating the race as it appears; if when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honor on our nature, how much more should we wonder that he has honored man by his connection with the divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honor should be put on "man" is what is suited to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honor been conferred on man?
Jamieson-Fausset-Brown Bible Commentary
7. a little—not as Bengel, "a little time."
than the angels—Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on [2544]Php 2:6, 7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.
70AD
New member
Like others have said it has to do with ranked lower since in the hierarchy of God man is created lower than angelic beings.
civic
Well-known member
ditto
sethproton
Active member
you always argue against me as if i am claiming that Jeus stopped being God when He became a Man.
My argument is the opposite, He stopped being a man when He resurrected.
He was always what He was. God.
But He was for a while man.
You try to tell me that you know my argument better than I do
civic
Well-known member
He has never stopped being a man in the same way He has never stopped being God. He is forever as the bible says: God manifest in the flesh.
Clifford
Active member
Jesus is forever the God-man. He forever joined our humanity to his divinity and for all eternity will be fully God and fully man.
And when he had said these things, as they were looking on, the was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way (as the God-man) as you saw him go into heaven.” Acts 1:9-11
Jesus comes back riding a white horse and he's clothed in robes dipped in blood. Sounds like fully God and fully man to me.
And when he had said these things, as they were looking on, the was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way (as the God-man) as you saw him go into heaven.” Acts 1:9-11
Jesus comes back riding a white horse and he's clothed in robes dipped in blood. Sounds like fully God and fully man to me.
civic
Well-known member
Expositors Greek NT
ἐφανερώθη ἐν σαρκί: He who had been from all eternity “in the form of God” became cognisable by the limited senses of human beings, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας (Romans 8:3), became manifest in the flesh, σὰρξ ἐγένετο (John 1:14). φανεροῦν is used in connexion with Christ in four associations in the N.T.:—
(1) as here, of the objective fact of the Incarnation: John 1:31 (?), Hebrews 9:26, 1 Peter 1:20, 1 John 1:2 (bis), 1 Timothy 3:5; 1 Timothy 3:8.
(2) of the revelation involved in the Incarnation: Romans 16:26, Colossians 1:26; Colossians 4:4, 2 Timothy 1:10, Titus 1:3. N.B. in Rom. and Col. the verb is used of a μυστήριον.
(3) of the post-resurrection appearances of Christ, which were, in a sense, repetitions of the marvel of the Incarnation, as being manifestations of the unseen: Mark 16:12; Mark 16:14, John 21:1 (bis), 14.
(4) of the Second Coming, which will be, as far as man can tell, His final manifestation: Colossians 3:4, 1 Peter 5:4, 1 John 2:28; 1 John 3:2.
ἐφανερώθη ἐν σαρκί: He who had been from all eternity “in the form of God” became cognisable by the limited senses of human beings, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας (Romans 8:3), became manifest in the flesh, σὰρξ ἐγένετο (John 1:14). φανεροῦν is used in connexion with Christ in four associations in the N.T.:—
(1) as here, of the objective fact of the Incarnation: John 1:31 (?), Hebrews 9:26, 1 Peter 1:20, 1 John 1:2 (bis), 1 Timothy 3:5; 1 Timothy 3:8.
(2) of the revelation involved in the Incarnation: Romans 16:26, Colossians 1:26; Colossians 4:4, 2 Timothy 1:10, Titus 1:3. N.B. in Rom. and Col. the verb is used of a μυστήριον.
(3) of the post-resurrection appearances of Christ, which were, in a sense, repetitions of the marvel of the Incarnation, as being manifestations of the unseen: Mark 16:12; Mark 16:14, John 21:1 (bis), 14.
(4) of the Second Coming, which will be, as far as man can tell, His final manifestation: Colossians 3:4, 1 Peter 5:4, 1 John 2:28; 1 John 3:2.
civic
Well-known member
Amen to deny this is as Paul states to deny the gospel and ones salvation is at stake as per 1 Corinthians 15.
