An argument often used against the deity of Jesus is that God does not have any lack within Himself. Therefore, it follows that if Jesus had needs which He addressed to God, He could not be God. This line of reasoning is found in both Muslim and rabbinical Jewish arguments against Jesus.
On the side of Jewish argumentation, the following objection has been put forth in relation to Jesus’ prayer to the Father in the Garden of Gethsemane: “If Jesus was really willing to meet such a fate, what cause was there for complaint and affliction? And why did he pray in the manner related in [Matthew 26:39]? On the other hand, if it is assumed that the crucifixion was against his will, how then can he be regarded as God…?”1
This argument also appears in Islamic polemics against Christianity. Some years back in a famous debate with William Lane Craig, a Muslim apologist used this sort of tactic. Although phrased in a separate way, a Muslim apologist would likewise point out that if Jesus indeed prayed to the Father for help, and God is totally sufficient within Himself (having everything that He needs and being self-sufficient), then clearly Jesus could not be God.
The first problem with this argument is that it does not address the effects of the incarnation. If God took on the form of a man, to have the attributes of a man He, logically, would then allow Himself the limitations of a man while He maintained that form. It is an essential attribute of human beings that they are finite and limited; therefore, Jesus could not truly be “God in the flesh, as a man” while maintaining full use of His unlimited nature. This is what Paul is getting at in Philippians 2:6-7a when he says, “...who being in the very nature of God did not consider that something to be grasped but took on the form of a servant.”
Second, the argument fails to consider that God’s self-sufficiency and aseity (existing in, of, and from itself) do not mean that He cannot limit himself - it means that in His being He is not limited nor dependent on any other thing. God voluntarily limits Himself to dwell between the cherubim in the tabernacle, but this in no way affects His aseity. God’s self-sufficiency and non-concurrence (non-reliance on anything else to maintain His nature and existence) are part of His nature - that nature is not changed if He voluntarily chooses to limit Himself.
Such arguments used in Jewish and Islamic polemics against Jesus’ deity, and against the messianic faith, which are based on God’s self-sufficiency or nonconcurrence, fail - both in view of God limiting Himself in the Tanakh (Old Testament), and in view of the incarnation. For arguments related to the incarnation, one can go to our website at www.Zionsbanner.org.
1Isidore Singer, ed., The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day, 12 Volumes (New York; London: Funk & Wagnalls, 1901–1906), 265–266.