Luke's Gospel records Jesus weeping and lamenting over Jerusalem (Lk 13:34, 1:41-48). Jesus also wept at the tomb of his close friend Lazarus (Jn 11:35). These glimpses of Jesus's humanity bring us to the issue of his dual nature, that is very God and very man, in one person of the Trinity, the divine logos. How could that be? This question embroiled the early church in controversy and heresy with such views as Arianism, that Jesus was a human creature of God not divine, or the opposite heresy of Docetism, that Christ was divine and only seemed or appeared human to us. It is not surprising that intelligent and sincere people could disagree on these matters as the concept of the two natures of Jesus united in one son of God is not just hard to grasp, but perhaps ultimately a mystery of faith in the sense we cannot ever fully grasp it because we are not God.
Here is a condensed history of the early Christological views:
Council of Nicaea (AD 324) -- called by Emperor Constantine to consider and, if possible, settle the ARIAN heresy. It gave the church the first great ecumenical creed.
First Council of Constantinople (AD 381) -- called by Emperor Theodosius the Great to correct errors of APOLLINARIANISM (Jesus had only a divine mind) and MACEDONIANISM (Jesus had a different nature from that of the Father).
The Council of Ephesus (AD 431) -- was presided over by Cyril, Bishop of Alexandria, and was called to deal with NESTORIANISM (Jesus had two separate natures).
The Council of Chalcedon (AD 451) -- three bishops and two presbyters presided. They were representatives of Leo of Rome. The Council condemned EUTYCHIANISM (Jesus had only one nature) and gave the church the creedal statement on Christology which has stood the test of the centuries. The Chalcedonian statement has largely become the orthodox creed of Protestantism.
Second Council of Constantinople (AD 680) -- was called by the Emperor Constantine Pogonatus and was directed against MONOTHELITISM (Jesus had only a divine will).
Frankford Synod (AD 794) -- was called by Charlemagne and at it, ADOPTIONISM (God adopted the human Jesus) was condemned.
Our orthodox Christian understanding today rests on the creed agreed upon at Chalcedon, which in its full form reads as follows:
Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.
It's important because unless Jesus was fully human, but without sin, his life and death could not atone for the sinful rebellion of mankind. It matters!
The thing to hang onto is that the Bible clearly shows us in the Gospels that Jesus's actions and words demonstrate his humanity, he could weep, he could grieve, he could hunger, he could thirst, he could suffer. Just as clearly scripture shows Jesus's divine authority and capacity, he taught, he made authoritative statements, he rebuked religious leaders, he declared sins forgiven, and he worked signs and wonders, the miracles vouching for his divine attributes. Theology is important, yes, but we want to avoid outthinking God in the face of truths he has so clearly shown us in his Word.