The Nugget:
John 3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (KJV)
Joh 3:13 And no one has gone up into heaven except He who came down out of heaven, the Son of Man, who is in heaven. (EMTV, English Majority Text Version)
Joh 3:13 No one has ascended into heaven except he who descended from heaven, the Son of Man. (ESV, English Standard Version)
My Comment:
In further considering the Messianic title, the Son of man, this title as used by Jesus of Himself proves His Deity when He declared that not only did He come down from heaven but at the time He said this said He was still in heaven.
There are good reasons to follow the Received Text underlying the King James Version, not the Critical Texts followed by most modern English translations which remove this part of John 3:13, “which is in heaven.”
The reason John 3:13 proves the Deity of Christ, and, properly understood, declares that our Lord Jesus Christ is God as the second Person of the Trinity, is that this verse shows Jesus while on earth in his human body and human nature still possessed the incommunicable divine attribute of immensity.
THE EVIDENCE:
Dig deeper into John 3:13 by carefully studying the notes and cross references as these are given in The Ultimate Cross Reference Treasury:
John 3:13
no man. *Joh 1:18; Joh 6:46, Deut 30:11, 12; Deut 30:14, *Pro 30:4, %*Act 2:34, Rom 10:6, 7, 8, %1Co 15:50, Eph 4:9, 10.
hath ascended. FS96C2, +Gen 45:9. The departure of the spirit to God is never called “ascension.” This declaration of Jesus does not deny that Enoch and Elijah are in heaven (Gen 5:24, 2Ki 2:11), or suggest that the thief on the cross could not be with him in paradise (Luk 23:43), or teach that believers upon their death do not now go immediately to heaven (2Co 5:8). The emphasis in context is that Christ at that time who was from heaven was the only available witness of the heavenly things about which he was speaking (Joh 3:12), they could appeal to no other. *Joh 6:62, %Gen 5:24 with Heb 11:5, %2Ki 2:11; %2Ki 2:12, **2Ch 21:12 note. +Psa 139:8, **Mat 22:32, Luk 24:51, 2Co 12:1, 2, 3, 4, *1Ti 2:5, %Rev 4:1.
up to heaven. FS147F, +Eze 28:2, i.e. to derive thence the knowledge of these heavenly things. Joh 3:11.
but he. Joh 3:31, *Joh 6:33; *Joh 6:38; *Joh 6:42; *Joh 6:51; *Joh 6:58; **Joh 6:62; Joh 8:23; Joh 8:42; *Joh 13:3; Joh 16:28, 29, 30; +*Joh 17:5, +Gen 11:5, Exo 3:8; Exo 19:11, Num 11:17, Act 7:34, **1Co 15:47, Eph 4:8, 9, 10.
from heaven. FS147F, +Eze 28:2, Joh 6:50; Joh 8:23; Joh 16:27, 1Jn 1:2.
even. Joh 1:18, Mat 28:20, *Mar 16:19; *Mar 16:20, *Act 20:28, Eph 1:23; *Eph 4:10.
Son of man. The title “Son of man” does not designate the divine nature of Christ, neither does it merely denote the human nature of Christ, but relates “to His descent from David and His being the designated, pre-ordained One to whom the Kingdom, by virtue of such descent, rightfully belongs” (Peters, Theocratic Kingdom, vol. 1, p. 567). [I believe Peters is correct to state the title “Son of man” relates “to His descent from David” but he is mistaken when He states the title “does not designate the divine nature of Christ.”] The ground of the title lies in the Davidic covenant (+*Isa 55:3, +*Eze 37:24). *+Joh 1:51 note. Joh 4:27; Joh 5:27; Joh 13:31, **+Psa 80:17, +**Isa 55:3, %Eze 2:1 note; +Eze 37:24, +*Dan 7:13, +*Mat 16:27 note. Mat 19:28; Mat 26:64; Mat 25:31, Mar 8:38; Mar 13:26, Luk 5:24; Luk 9:26; Luk 21:27.
which is in heaven. ?FS96C5, +Mat 2:13, Some authorities omit this phrase, but its retention may be argued for on the ground that these words may have been dropped out of the text at an early date as superfluous or objectionable (Thomas Whitlaw, commentary on John, p. 69).
That this text is weighty and difficult, is on this very account the more certainly genuine (Scrivener, Introduction, vol. 2, p. 360). While missing from some MSS., it is attested to by the early versions. The text figured early in controversy, including the Apolinarian, and in some instances even the orthodox were reluctant to cite it. The modern counterparts of the ancient Socinian and Arian heresies seem to have a particular attraction to this text.
Burgon has shown that it was cited many times by the church fathers. The manuscripts which omit this clause are convicted “of the deliberate suppression of one of the most mysterious, yet one of the most glorious, glimpses afforded to us in Scripture of the nature of the Savior, on the side of His Proper Divinity” (Scrivener, p. 361).
Burgon, discussing this passage, notes it teaches that “Christ ’came down from heaven’ when he became incarnate: and having become incarnate, is said to have ’ascended up to Heaven,’ and ’to be in Heaven,’ because ’the Son of Man,’ who was not in heaven before, by virtue of the hypostatical union was thenceforward evermore ‘in heaven’” (Causes of Corruption in the Traditional Text, p. 223).
“Hypostatical union” is a term representing Christ as possessing two natures in one Person, human and divine.
George Hutcheson explains, “The Son of God hath assumed the human nature into so strict a personal union, that what is proper to either nature is ascribed unto the person under whatsoever name; for, saith he, ’the Son of man which is in heaven,’ which is not to be understood, as if either his human nature came from heaven (for he is speaking of what still is there) or that his human nature were in every place, but that the same person who is the Son of man according to our nature is in heaven according to his divine nature, and yet but one person still” (Commentary, p. 46).
God the Son possesses the incommunicable divine attribute of immensity (Psa 139:7 note. *Jer 23:24 note. +*Mat 28:19 note). Joh 1:18; *Joh 7:34; Joh 10:30, 1Ki 8:27, Isa 57:15, *Rom 8:34, Heb 7:25; **Heb 9:24, 1Jn 2:1.
NOTES ON THE ATTRIBUTE OF IMMENSITY:
Psa 139:7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?
Psalms 139:7
Whither. Exo 20:18, 2Ch 16:9, *Jer 23:23; *Jer 23:24; Jer 43:8, Jon 1:3; Jon 1:10, Act 5:9.
from thy. Psa 51:11, Gen 1:2, Job 26:13, Isa 11:1, 2, Act 5:3, 4.
spirit. Heb. ruach. A reference to God as being invisible. Joh 4:24. Similar possible references include 2Sa 23:2, Isa 40:13. But this may be a reference to God the Holy Spirit, the Third Person of the Trinity, +Isa 48:16.
flee. Jos 10:16, Hos 7:13, Amos 9:2.
thy presence. FS22A4, +Gen 19:13. God the Holy Spirit is omnipresent, and possesses the attribute of immensity. Psa 51:11, 1Ki 8:27, 2Ch 6:18, *Isa 57:15, *Jer 23:23; *Jer 23:24, Mat 2:19; +*Mat 28:19 note. Joh 14:16, 17, 1Co 3:16; 1Co 6:19. Scripture teaches both the immanence of God (He is everywhere present at the same time) and the transcendence of God (He is separate from the universe, not a part of it, and is entirely above it, such that there is an immeasurable, if not infinite, gulf between Him in all his perfections, and creation); thus to suppose man can become “God” or is “God” is, from a Biblical standpoint, absurd (see Psa 8:5 note). That men are called “god” or “gods” in Scripture does not suggest man can become or is divine or deity; rather, the Hebrew word “elohim” has multiple meanings, and is sometimes used of false gods and idols (2Ch 35:22 note), of divinely appointed (though very mortal, Psa 82:7) judges and magistrates (+Psa 82:6 note), and is used of angels (+Psa 8:5 note).
Jer 23:24 Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.
Jeremiah 23:24
Can. FS85C, +Gen 18:14.
hide. Jer 49:10, *Gen 3:8; *Gen 16:13, Deut 27:15, 1Sa 28:8, 1Ki 22:30, *2Ki 6:12; 2Ki 19:27, 2Ch 18:29, *Job 22:13; *Job 22:14; *Job 24:13, 14, 15, 16; Job 33:27; *Job 34:22, *Psa 10:11; +Psa 11:4; *Psa 90:8; +*Psa 119:168; **Psa 139:3; **Psa 139:7 note; **Psa 139:11, 12, 13, 14, 15, 16, *Pro 15:3, *Isa 29:15, *Eze 8:8; *Eze 8:12; Eze 9:9, Dan 2:22; Dan 10:7, Amos 9:2, 3, Act 5:3, Eph 5:12, 1Jn 3:20 note.
not see him. Jer 7:11; Jer 16:17; Jer 29:23; Jer 32:19, Gen 13:13; Gen 39:11, Psa 10:14; Psa 33:13; Psa 44:21; Psa 53:2; Psa 94:9, Pro 5:21; +Pro 15:3, Isa 37:28; Isa 47:10, Mat 6:4.
Do not I fill. FS85B, +Gen 13:9, For the omnipresence of God the Father, see +Pro 15:3 (T220). God the Father possesses the incommunicable divine attribute of immensity (+*Mat 28:19 note). Shedd categorizes this attribute as one of the immanent or intransitive attributes “which do not go forth and operate outside of the Divine essence, but remain internal. Such are immensity, eternity, simplicity, self-existence, etc.” (Dogmatic Theology, Vol. 1, p. 337). “The Immensity of God is his essence as related to space. The Divine essence is not measurable, because not included in the limits of space. God’s immensity is spiritual, having no extension of substance. By virtue of God’s immensity, he is Omnipresent” (Shedd, Dogmatic Theology, vol. 1, pp. 339, 340). 1Ki 8:27, 2Ch 2:6; 2Ch 6:18, Psa 104:1; Psa 148:13, +Pro 15:3, **Isa 57:15; Isa 66:1, Dan 4:35, +*Mat 28:19 note. *Eph 1:22; *Eph 1:23.
heaven. +Deut 10:14, Act 7:49; Act 17:24; Act 17:27.
Mat 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
(32) immensity: Jer 23:24 note [Father]. Joh 3:13 [Son], Psa 139:7 [Holy Spirit].
Several divine attributes are incommunicable: they belong to God exclusively, and cannot be communicated, delegated, or given to a created being. These include eternity (3), omniscience (6), omnipresence (7), sovereignty (30), immutability (31), and immensity (32). Since only God can possess the incommunicable attributes, yet Scripture ascribes them to Jesus and to the Holy Spirit, all three persons must be God. There is no other explanation which properly agrees with all the statements of Scripture.