Divine Paradoxes: Resolving Seeming Contradictions in Christian Theology
Category 1: God’s Nature vs. Christ’s Earthly Life
1. Introduction
One of the most striking paradoxes in the Gospels is Jesus’ statement in Mark 13:32: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” This appears to directly contradict the doctrine of divine omniscience—the belief that God knows all things past, present, and future (Psalm 147:5; Hebrews 4:13). How can Christ be fully God and yet declare ignorance of the timing of the end?
2. The Omniscience of God
2.1 Scriptural Witness
- Psalm 139:1–4 – God knows every thought and word before it is uttered.
- Isaiah 46:10 – “Declaring the end from the beginning…”
- Hebrews 4:13 – “All things are naked and open unto the eyes of him…”
- 1 John 3:20 – “God is greater than our heart, and knoweth all things.”
2.2 Theological Definition
God’s omniscience refers to His perfect, eternal, and immediate knowledge of all things actual and possible—unchanging and infinite.
3. Christ’s Statement of Not Knowing
3.1 Mark 13:32 – The Text in Focus
- “But of that day and that hour knoweth no man… neither the Son…”
This phrase is unique in the Gospels and raises questions about the scope of Christ’s knowledge during His earthly ministry.
3.2 Human Limitations by Voluntary Kenosis
- Philippians 2:6–7 – Christ “emptied himself” (Greek: ekenōsen), taking the form of a servant.
- This kenosis did not involve the loss of divine attributes, but the voluntary non-use of certain divine privileges.
3.3 Functional vs. Essential Omniscience
- Christ retained divine omniscience in essence but chose not to access it fully in His human consciousness.
- Luke 2:52 illustrates that He grew in wisdom, indicating a genuine human cognitive experience.
4. Theological Resolution: Two Natures, One Person
| Divine Nature | Human Nature |
|---|---|
| Knows all things (omniscient) | Grew in knowledge (Luke 2:52) |
| Immutable in essence | Limited in expression during incarnation |
| Eternal and unchanging wisdom | Moment-by-moment dependence on the Father |
This paradox is resolved through the doctrine of the hypostatic union: Jesus is one person in two natures, divine and human. In His divine nature, He knew all; in His human experience, He did not access the fullness of that knowledge.
5. Historical and Doctrinal Commentary
5.1 Early Church
- Athanasius: Christ did not cease to be God but condescended to live truly as man.
- Gregory of Nazianzus: “What is not assumed is not healed”—Christ must assume full human limitation to redeem it.
5.2 Reformation Thought
- Calvin: Christ’s limitation is real, not feigned—His ignorance in Mark 13:32 is genuine as man, not as God.
- Luther: Emphasised the hiddenness of divine majesty in Christ’s humanity.
5.3 Modern Reflection
- Many theologians affirm a “double consciousness” in Christ: the divine knowledge was always present, but not always exercised.
6. Devotional and Doctrinal Implications
6.1 Confidence in the Divine Saviour
- Though He humbled Himself, He never ceased to be God—He is always trustworthy.
6.2 Embrace of Human Limitations
- Christ shows that limitations are not sinful—they can be holy and redemptive when surrendered to God.
6.3 Pattern of Dependence
- Jesus lived by revelation and dependence on the Father (John 5:19), modelling the ideal human posture of faith.
7. Conclusion
The paradox of Christ’s ignorance of the day or hour challenges our understanding but ultimately magnifies the mystery of the incarnation. The divine Son entered the bounds of human limitation, not by subtraction of deity but by addition of humanity. In doing so, He fully identifies with us while remaining the eternal, omniscient God.
References
- The Holy Bible, King James Version (KJV)
- Athanasius. On the Incarnation
- Gregory of Nazianzus. Letters and Orations
- Calvin, J. Commentary on the Gospels
- Luther, M. The Two Natures in Christ
- Grudem, W. Systematic Theology