What is Biblical and unbiblical about Nestorianism?

Nestorianism is a theological position attributed to Nestorius, the Patriarch of Constantinople in the early 5th century. It primarily revolves around the nature of Jesus Christ, particularly the relationship between His divine and human natures. The doctrine suggests that Christ exists as two distinct persons—one divine and one human—rather than a single person with two natures. This view has been largely rejected by mainstream Christian theology, particularly because it conflicts with the doctrine of the Hypostatic Union, which holds that Jesus Christ is one person with both a divine and a human nature.

In this study, we will explore what is biblical and unbiblical about Nestorianism, using references from the New King James Version (NKJV) of the Bible. We will analyze the theological implications of Nestorianism, the biblical teaching on the nature of Christ, and how these relate to the orthodox Christian understanding of Jesus Christ as fully God and fully man in one person.

The Biblical Foundation of the Hypostatic Union

Before delving into what is biblical and unbiblical about Nestorianism, it is essential to understand the biblical foundation of the Hypostatic Union—the orthodox Christian doctrine that Jesus Christ is one person with two natures, fully divine and fully human. This doctrine is crucial for understanding why Nestorianism is largely considered unbiblical.

John 1:1, 14

The Gospel of John provides a clear statement about the divine nature of Christ: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). This verse establishes the pre-existence and divinity of Christ, identifying Him as the Word (Logos) who is fully God.

John 1:14 then reveals the mystery of the Incarnation: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” This verse affirms that the divine Word did not merely associate with a human person, but actually “became flesh,” uniting the divine and human natures in one person, Jesus Christ. The singularity of “the Word” throughout these verses underscores the unity of Christ’s person.

Colossians 2:9

Colossians 2:9 is another key verse supporting the Hypostatic Union: “For in Him dwells all the fullness of the Godhead bodily.” This verse teaches that the entirety of the divine nature (the “fullness of the Godhead”) resides in Christ in bodily form. The use of the term “bodily” emphasizes that this divine fullness is not abstract or separate, but is present in the incarnate Jesus.

The singular “Him” in this verse points to the fact that there is one person, Jesus Christ, in whom the divine and human natures are united. This unity is crucial for understanding the nature of Christ as presented in the Bible.

What is Unbiblical About Nestorianism?

Nestorianism is primarily considered unbiblical because it divides Jesus Christ into two distinct persons—one divine and one human—rather than recognizing Him as a single person with two natures. This division undermines the biblical teaching on the unity of Christ’s person and has significant implications for Christian doctrine, particularly the doctrine of salvation.

The Division of Christ into Two Persons

The central error of Nestorianism lies in its assertion that Jesus Christ is two distinct persons, one divine and one human. This view contradicts the biblical teaching that Jesus is one person who possesses both a divine and a human nature, united without confusion, change, division, or separation.

Philippians 2:5-7

Philippians 2:5-7 provides a clear refutation of the Nestorian view: “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.”

This passage affirms that Christ, who is “in the form of God” (fully divine), took on “the form of a bondservant” and came “in the likeness of men” (fully human). The passage does not suggest that there are two separate persons in Christ; rather, it emphasizes that the one person of Christ possesses both natures—divine and human—fully and completely. The unity of Christ’s person is essential to the biblical understanding of the Incarnation.

Hebrews 2:14-17

Hebrews 2:14-17 further supports the Hypostatic Union by emphasizing Christ’s identification with humanity: “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage. For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.”

This passage emphasizes that Christ had to be “made like His brethren” in “all things” in order to fulfill His role as the High Priest and Redeemer. The unity of His person is crucial for His work of salvation, as it is through the union of the divine and human in Christ that He is able to make propitiation for the sins of humanity. Nestorianism’s division of Christ into two persons undermines this unity and therefore contradicts the biblical teaching on the Incarnation and redemption.

John 10:30

Jesus Himself affirms the unity of His person in John 10:30 when He says, “I and My Father are one.” This statement emphasizes the oneness of Jesus with the Father, which extends to His divine and human natures. If Jesus were two persons, as Nestorianism suggests, this unity would be impossible. The Bible consistently presents Jesus as one person who is both fully God and fully man, not as two separate persons.

What is Biblical About Nestorianism?

While Nestorianism is largely considered unbiblical due to its division of Christ into two persons, it does correctly emphasize that Mary is not the mother of Christ’s divine nature. This is a crucial point of clarification in Christology, as it helps prevent misunderstandings about the nature of the Incarnation.

The Rejection of “Theotokos” as Misleading

Nestorianism’s rejection of the title “Theotokos” (Mother of God) for Mary is based on a legitimate concern. The title “Mother of God” can be misleading if it is understood to imply that Mary is the origin of Christ’s divine nature. However, the Bible does not present Mary as the origin of Christ’s divine nature; rather, she is the mother of His human nature.

Luke 1:35

In Luke 1:35, the angel Gabriel tells Mary, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” This verse affirms that the child to be born of Mary is the “Son of God,” indicating His divine nature. However, it is the Holy Spirit, not Mary, who is responsible for the divine nature of Christ.

The title “Theotokos” is appropriate only in the sense that Mary gave birth to the person who is God incarnate, but it should not be misunderstood to mean that she is the origin of the divine nature itself. Nestorianism’s concern here is valid and serves as a necessary safeguard against any confusion regarding the nature of the Incarnation.

Matthew 1:23

Matthew 1:23 quotes the prophecy from Isaiah 7:14: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” This verse affirms that the child born of Mary is indeed “God with us.” While this supports the use of the title “Theotokos,” it is important to clarify that Mary is the mother of the person who is God, not the origin of the divine nature.

Theological Implications of Nestorianism

The theological implications of Nestorianism are significant, particularly in relation to the doctrine of salvation. If Christ were two separate persons, as Nestorianism suggests, the unity of His redemptive work would be compromised. The Bible consistently presents Christ’s work of salvation as being accomplished by one person who is both fully God and fully man.

1 Timothy 2:5-6

1 Timothy 2:5-6 states, “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time.” This passage identifies Christ as the “one Mediator” between God and humanity. As Mediator, Christ must be both fully divine and fully human; only in this way can He truly bridge the gap between God and man.

The term “the Man Christ Jesus” emphasizes His humanity, while His role as Mediator implies His divinity. The singular “Mediator” indicates that there is only one person who fulfills this role. If Christ were two persons, as Nestorianism suggests, then the unity of His mediation would be broken, and the efficacy of His atoning work would be called into question.

Romans 5:18-19

Romans 5:18-19 also underscores the importance of Christ’s unified person in the work of salvation: “Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.”

This passage highlights the parallel between Adam and Christ, with both being referred to as “one man.” Just as Adam’s disobedience brought sin and death to humanity, Christ’s obedience brings righteousness and life. The singular “one Man” in reference to Christ emphasizes the unity of His person. If Christ were two separate persons, as Nestorianism suggests, the parallel with Adam would be broken, and the basis for the righteousness imputed to believers would be undermined.

Conclusion

Nestorianism presents a theological position that is both biblically and theologically problematic in its assertion that Jesus Christ is two distinct persons—one divine and one human. This view contradicts the biblical teaching of the Hypostatic Union, which holds that Jesus is one person with two natures, fully divine and fully human. The division of Christ into two persons undermines the unity of His person and the efficacy of His redemptive work, making Nestorianism unbiblical in this regard.

However, Nestorianism is correct in its concern that the title “Theotokos” (Mother of God) could be misunderstood to imply that Mary is the origin of Christ’s divine nature. The Bible teaches that Mary is the mother of the person who is God incarnate, but it does not present her as the origin of the divine nature itself. This clarification is important for maintaining a proper understanding of the Incarnation.

In conclusion, while Nestorianism raises valid concerns about the proper understanding of Mary’s role in the Incarnation, its division of Christ into two persons is unbiblical and contradicts the clear teaching of Scripture. The Bible consistently affirms the unity of Christ’s person as fully God and fully man, a truth that is essential for the Christian faith and the doctrine of salvation.

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In His service,
BibleAsk Team