If Jesus is a manifestation or a divine idea how can he claim the Father has knowledge He doesn’t have?

In Apologetics on October 27, 2013 at 4:46 am

Mat 24:30 Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.
Mat 24:31 And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.
Mat 24:32 “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near.
Mat 24:33 So also, when you see all these things, you know that he is near, at the very gates.
Mat 24:34 Truly, I say to you, this generation will not pass away until all these things take place.
Mat 24:35 Heaven and earth will pass away, but my words will not pass away.
Mat 24:36 “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.

Ver. 36.—The apostles had asked (ver. 3), “When shall these things be?” Christ does not now expressly answer this question; he puts forth strongly the uncertainty in the knowledge of these great events, and how this ignorance is disciplinary. Of that day (de die illa, Vulgate) and hour, viz. when Christ shall appear in judgment. The expression plainly implies that a definite day and moment are fixed for this great appearing, but known only to God. Knoweth no man, no, not (οὐδὲ, not even) the angels of heaven. A kind of climax. Man is naturally excluded from the knowledge; but even to the angels it has not been revealed. A further climax is added in St. Mark, and from that Gospel has been introduced by some very good manuscripts into this place, neither the Son (the Revised Version admits the clause). The words have given occasion to some erroneous statements. It is said by Arians and semi-Arians, and modern disputants who have followed in their steps, that the Son cannot be equal to the Father, if he knows not what the Father knows. Alford says boldly, “This matter was hidden from him.” But when we consider such passages as “I and my Father are one;” “I am in the Father, and the Father in me” (John 10:30; 14:11, etc.), we cannot believe that the time of the great consummation was unknown to him. What is meant, then, by this assertion? How is it true? Doubtless it is to be explained (if capable of explanation) by the hypostatic union of two natures in the Person of Christ, whereby the properties of the two natures are interchangeably predicated. From danger of error on this mysterious subject we are preserved by the precise terms of the Athanasian Creed, according to which we affirm that Christ is “equal to the Father, as touching his Godhead; and inferior to the Father, as touching his manhood … one altogether; not by confusion of substance, but by unity of Person,” etc. If, then, Christ asserts that he is ignorant of anything, it must be that in his human nature he hath willed not to know that which in his Divine nature he was cognizant of. This is a part of that voluntary self-surrender and self-limitation of which the apostle speaks when he says that Christ “emptied himself” (Phil. 2:7). He condescended to assume all the conditions of humanity, even willing to share the imperfection of our knowledge in some particulars. How the two natures thus interworked we know not, and need not conjecture; nor can we always divine why prominence at one time is given to the Divine, at another to the human. It is enough for us to know that, for reasons which seemed good unto him, he imposed restriction on his omniscience in this matter, and, to enhance the mysteriousness and awfulness of the great day, announced to his disciples his ignorance of the precise moment of its occurrence. This is a safer exposition than to say, with some, that Christ knew not the day so as to reveal it to us, that it was no part of his mission from the Father to divulge it to men, and therefore that he could truly say he knew it not. This seems rather an evasion than an explanation of the difficulty. But my Father only. The best manuscripts have “the Father.” “But” is εἰ μὴ, except. So Christ said to his inquiring apostles, “It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:7). These words do not exclude the Son’s participation in the knowledge, though he willed that it should not extend to his human nature. With this and such-like texts in view, how futile, presumptuous, and indeed profane, it is to attempt to settle the exact date and hour when the present age shall end!
H. D. M. Spence-Jones, ed., St. Matthew, vol. 2, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 441–442.
In Matthew 24 Jesus is proclaiming his future role as Judge, pointing to the Father as the one who alone knows the time of the return and yet they are one? In the anti Trinitarian understanding how can this event make any since other than denying the diety of Christ? Jesus would have to be something other than a son and not a diety! This would in its logical conclusion make the human Jesus a borrowed body, only human with a divine prerogative or something less than God. Jesus gives us a glimpse of the two natures and affirms the Carmen Christi in Phil 2, and the distinctions of the not only the Father and Son, but the two natures and their differences expressed in the humanness of Jesus. His emphsis on the permanance of his words and the whole discourse concerning the second coming evidences his eternal existence by the tone of the language.

Act 1:3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.
Act 1:4 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me;
Act 1:5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
Act 1:6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?”
Act 1:7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.
Act 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”
Act 1:9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.

Acts reaffirms the Fathers authority as distinct from the Son and Jesus as the Son in his humiliation placing himself under the authority of the Father. This was not forced upon the Son but he willingly accepted the role and provided glory to the Father but received glory for it as well.


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