V  JESUS CHRIST
THE SON OF GOD AND SON OF MAN
Article aT  1991 &1997
Part 1

INDEX
SECTION ONE
     Chapter 1; The word soul with respect to the original Bible languages.      
     Chapter 2; Considers soul and spirit.      
     Chapter 3; Understanding the physical (material) and spiritual parts of a living person,     
     Chapter 4; Understanding what sin consists of.     
     Chapter 5; Man's sinfulness.      
     Chapter 6; How man's sinfulness relates to his flesh and spirit.       
     Chapter 7; Different words the Bible uses to denote man's sinfulness.     
     Chapter 8; How man is delivered from his sinfulness.
M     Chapter 9; Christ's existence before coming to earth (Christ's preexistence).      
M     Chapter 10; Where Christ's flesh and spirit originated from.      
M     Chapter 11; Christ coming in the flesh, and the Word being made flesh.  ?
V     Chapter 12; The constitution of Christ's body as born from Mary, and before His resurrection.      
     Chapter 13; Christ's resurrection as compared to man's resurrection,     
     Chapter 14; Further considers Christ's body as born from Mary, taking into account 1 Pet 1:18-19.     
     Chapter 15; The importance of the sacrifice of Christ as compared to all other sacrifices.     
V     Chapter 16; Christ's connection to man (the human family).     
     Chapter 17; Christ's connection to Mary, Joseph, the family of David, and the tribe of Juda.      

Index Section two click here


Introduction
     Many Scriptures speak of Christ as being the "Son of God" and many Scriptures speak of Christ as being the "Son of man".  Jesus often in speaking of God, called God His Father.  Jesus in speaking of God used the term "my Father" around 45 times.  Jesus also in speaking of God and of Himself, often used the terms "the Father" and "the Son" (note 12 verses record such).  Yet only 5 times did Christ in speaking of Himself use the wording "Son of God".  Concerning the term "son of man" within the four Gospels Christ called Himself the "Son of man" around 80 times!  (Note all the above is given with respect to the King James Version).
     Following are several Scriptures which reveal the importance of believing that Christ is the Son of God;
     (1 John 2:22-23) "Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.  Whosoever denieth the Son, the same hath not the Father: ..."
     (1 John 4:15) "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God."
     (John 3:17-18) "For God sent not his Son into the world to condemn the world; but that the world through him might be saved.  He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."

V     Christ the "Son of God" in coming to the earth as the "Son of man" encountered a body of flesh.  A fundamental topic of the New Testament and much writing therein, pertains to Christ as a result of having a body of flesh, encountering experiences like to man's experiences.  Many Scriptures which are given toward the end of this writing pertain to such.
     Following are several Scriptures which reveal the importance of believing that Christ came in a body of flesh;
     (1 John 4:2-3) "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world."
     (2 John 1:7&9) "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.  This is a deceiver and an antichrist...  ...Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.  He that abideth in the doctrine of Christ, he hath both the Father and the Son."

     Apostle Paul uses the term "principles of the doctrine of Christ" in Hebrews 6:1.  Although Paul's writings and other Scriptures give many instructions on various principles of the doctrine of Christ, Paul yet says, "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Tim 3:16).
     Prophet Isaiah said "Whom shall he teach knowledge? and whom shall he make to understand doctrine? ...For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:" (Isaiah 28:9-10).  The writer has endeavored to rightly divide the words of truth and endeavored to attain a proper understanding of Christ, as being both the "Son of God" and "Son of man", by using precept upon precept, line upon line, and learning a little from here and a little from there.
     The writer has endeavored to give the reader many Scriptural and solid reasons for those views (beliefs) he encourages herein.  It has been the writers aim and endeavor to make the reader clearly see things for himself, rather than to merely tell the reader what he thinks.  In considering some issues and topics, many Scriptures and aspects are considered, thus reading herein will often take carefulness and concentration, or the point which the writer is endeavoring to reveal may be totally missed.  Yet the writer has earnestly endeavored to write in a way that is easy to be understood.
     This writing includes numerous subjects, yet the writer has intended to include only those subjects which in some way are informative in understanding Christ's body (flesh) and Christ's Spirit (Christ's Spiritual person).
     This writing is divided into two sections.  The first section is entitled "Concerning Christ's Body" while the second section is entitled "Concerning Christ's Spirit And Nature (Christ's spiritual Person)".
     Note, the small letters and numbers given at the bottom right of most every paragraph are provided as a means to identify each paragraph, and to easily refer from one part of this writing to another.  The two letters aT are this writing's letter code and distinguish this writing from other writings.  Concerning the paragraph numbers, the first number identifies the chapter in which the paragraph is found, and the second number identifies where the paragraph is found within the chapter.  Because of deleting paragraphs and adding paragraphs and other complications, sometimes a number may be missing and at times a fractional (decimal) number may be used, yet all the paragraph numbers correspond with the order of the paragraphs in the writing.  An index is included at the back of this writing.  



SECTION ONE
Concerning Christ's Body

L   Chapter 1
Considers The Word "Soul" With
Regard To The Original Bible Languages.

     Since the Old Testament originally was written in Hebrew and the New Testament in Greek, the Hebrew and Greek words from which the word "soul" is translated will be considered in this chapter (note the Hebrew and Greek languages are quite often referred to in the Bible).  The following information pertains to the original Bible languages as compared to "King James Version" translation of the Bible.     aT-1:1     The word "soul" (including the word "souls") is used 478 times in the Old Testament, and 58 times in the New Testament.  Out of the 478 times the word soul(s) appears in the Old Testament, with the exception of 2 times, it is always translated from the same Hebrew word.  All 58 times the word soul(s) appears in the New Testament, it is translated from the same Greek word.  Often English words in the "King James Version" are translated from various Hebrew and Greek words, and it is very rare the that same Hebrew or Greek word is always underlying or behind an English word (such as in the case of the word "soul").  The Hebrew word that underlies the word soul(s) is Hebrew word number 5315 (Strong's number as used in Strong's Exhaustive Concordance as well as many Bible reference books).  The Greek word underlying the word soul(s) is Greek word number 5590 (Strong's number).     aT-1:2
     These Hebrew and Greek words, which underlie the word "soul", have very broad meanings and often are translated into words other than the word "soul(s)".  More than 250 times in the Old Testament the Hebrew word 5315 (Hebrew word soul) is translated into words other than the word soul(s).  More than 40 times the Greek word 5590 (Greek word soul) is translated into words other than the word soul(s).  The Hebrew word 5315 and Greek Word 5590 generally denote life (vitality).  It is interesting to note that around 1/3 of the times the English word "life" appears in the old Testament.  the Hebrew word soul (5315) underlies the English word "life".  It is also interesting to note that around 1/3 of the times the English word "life" appears in the four New Testament Gospels, the Greek word soul (5590) also underlies the English word "life".     aT-1:3
     The writer was very surprised at the verses and situations wherein the Hebrew word 5315 (Hebrew word soul) is used (note in these verses the Hebrew word 5315 is not translated into the English word soul(s).  The writer also was surprised at the definitions given by Hebrew and Greek Lexicons (dictionaries) for the Hebrew and Greek words which underlie the word "soul(s)".     aT-1:4
     Although both the Hebrew and English word soul pertains to the life of mankind, yet in many scriptures as given below, the Hebrew word soul (5315), also pertains to the life in animals.  Although the Hebrew word soul (5315) often pertains to the life of animals as well as mankind, one should not take such to mean that animals are an eternal being as is man.     aT-1:5
     Following are numerous verses inwhich the Hebrew word soul (5315) is used in speaking of animal life (note in these verses, the Hebrew word soul (5315) is translated into words other than the word soul(s), also note the English word forth coming from the Hebrew word soul is printed in dark print);     aT-1:6
     (Gen 1:21), "And God created great whales, and every living creature [soul] that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good".       aT-1:7
     (Gen 1:24), "And God said, Let the earth bring forth the living creature [soul] after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so".     aT-1:8
     (Gen 2:19), "And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature [soul], that was the name thereof".     aT-1:9
     (Gen 9:10), "And with every living creature [soul] that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth".       aT-1:10
     (Gen 9:12&15&16), within each of these three verses, in like manner as above, the Hebrew word soul (5315) is translated into the word creature instead of soul.         aT-1:11
     (Gen 9:4), "But flesh with the life [soul] thereof, which is the blood thereof, shall ye not eat".       aT-1:12
     (Lev 11:10), "And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing [soul] which is in the waters, thy shall be an abomination unto you: "       aT-1:13
     (Lev 11:46) "This is the law of the beasts, and of the fowl, and of every living creature [soul] that moveth in the waters, and of every creature [soul] that creepeth upon the earth".       aT-1:14
     (Pro 12:10), "A righteous man regardeth the life [soul] of his beast: but the tender mercies of the wicked are cruel"       aT-1:15
     (Rev 8:9), This verse which involves Greek rather than Hebrew, using the Greek word soul (5590), also appears to speak of the life in animals reading, "And the third part of the creatures which were in the sea, and had life [soul], died; and the third part of the ships were destroyed".       aT-1:16

     Although the "King James version" normally does not use the English word soul in speaking of animal life, yet in both Old and New Testament scriptures as follow, it appears the English word soul is used with regard to animal life;       aT-1:17
(Job 12:7-10)
     7 "But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:     aT-1:18
     8 Or speak to the earth, and it shall teach thee! and the fishes of the sea shall declare unto thee.       aT-1:19
     9 who knoweth not in all these that the hand of the Lord hath wrought this?       aT-1:20
     10 In whose hand is the soul of every living thing, and the breath of all mankind" (Job 12:7-10).     aT-1:21
     Note the phrase "In whose hand is the soul of every living thing" quite clearly refers to the animal life spoke of in the previous verses 7-8.  Also note how the first part of verse 10 seems to be speaking of a different form of life, than does the last part of the verse which is speaking of man.       aT-1:22
     (Rev 16:3), "And the second angel poured out his vial upon the sea; and it became as the blood of a dead man; and every living soul died in the sea"       aT-1:23

     The definition for the Old Testament Hebrew word 5315 which underlies the word soul (as given by Strong's Hebrew Lexicon) is; "a breathing creature, i.e. animal or (abstr.) vitality; used very widely in a lit., accommodated or fig. sense (bodily or mental)".       aT-1:24
     The definition for the New Testament Greek word 5590 which underlies the word soul (as given by Strong's Greek Lexicon) is; "breath, i.e. (by impl.) spirit, abstr. or concr. (the animal sentient principle only; thus distinguished on the one hand from G4151, which is the rational and immortal soul; and on the other from G2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Heb H5315, H7307 and H2416):"  Note how the definition for Greek word 5590 is very much the same as the Hebrew word 5315 and pertains to that life or vitality which has breath, including animal life and human life.  Note the Greek word 4151 which also pertains to life and vitality, differs from Greek word 5590 in that it pertains more strictly a intelligent and immortal form of life such a is man.  This Greek word 4151 which pertains more strictly to a rational and immortal form of life, underlies the English word Spirit.     aT-1:25

     In the case of the Hebrew word soul (5315) being a synonym with two distinct definitions of which one meaning would pertain to a temporal form of life (animal) and the other meaning strictly would pertain to a eternal and immortal form of life (man), one should consider that by the Hebrew word 5315 alone (of it's self), one could not know when this word is used if it means a mortal form of life or means an immortal form of life.  Thus it is clear that through the Scriptures merely stating that man has as a soul (5315) one cannot know or learn that man is an eternal being.  Yet it is clear that the scriptures often speak of the soul of man as being an eternal form of life.  Concerning the Greek word 5590 the same principles pertain to it as revealed in this paragraph.     aT-1:26
     Although it is clear that the Hebrew and Greek word from which the word "soul" is translated, does not mean strictly an immortal form of life, yet the word "soul" in English, according to Webster's dictionary, strictly does pertain to an immortal and rational (reasoning) form of life, such as the life of man.  Thus when one reads the word "soul" in the Bible he can in no way be assured that the author of that Scripture strictly was denoting that which the Webster's dictionary defines the word "soul" to mean.  It appears to the writer that the complication's of the word "soul" when compared with the Hebrew and Greek is quite an unusual complication.     aT-1:27



Section 1
L   Chapter 2
Considers How Soul And Spirit Relate

     In this chapter the word "soul" will be considered with regard to the definition of the Hebrew and Greek words that underlie it, rather than Webster's definition, as such will provide a more accurate view of the word "soul" as it compares with the word "spirit".  It is important, as one reads this chapter, to remember that the word "soul" herein denotes the "Hebrew or Greek word soul" rather than the English Webster's dictionary word "soul".     aT-2:1
     Although the Hebrew word soul (5315) and the English word soul differ as they do, concerning the word "spirit", the Webster's dictionary definition for the word "spirit", is largely the same as the definition for the Hebrew and Greek words which underlie it.     aT-2:2
     This chapter reveals that many Scriptures to a large extent use the words soul and spirit to denote the same element.  This chapter contains five groups of Scriptures which use the words soul and spirit largely in an interchangeable manner.  This chapter also reveals how some Scriptures yet use the word soul differently than the word spirit.  The words "soul and spirit" both are most often used by the Scriptures to denote life or vitality.        aT-2:3

(Group one) Both Words (soul and spirit) Denoting Human Life     aT-2:4
     In the following Scriptures, the words soul and spirit are used in speaking of that life within man;       aT-2:5
Examples of Word soul
     (Job 27:8), For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?".     aT-2:6
     (1 Kings 17:21-22), "And.  he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again.  And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived"       aT-2:7
     (Luke 12:20)  "But God said unto him, Thou fool, this night thy soul shall be required of thee: than whose shall those things be, which thou hast provided?"      aT-2:8

Examples of the Word Spirit
     (Luke 8:54-55), "And he put them all out, and took her by the hand, and called, saying, Maid, arise.  And her spirit came again, and she arose straightway: and he commanded to give her meat".        aT-2:9
     (James 2:26), "For as the body without the spirit is dead, so faith without works is dead also".  Numerous other Scriptures wherein the word "spirit" is used to denote life in man, are given in paragraphs aT-3:310.      aT-2:10

(Group two) Both Words (soul & spirit) Denoting Animal Life
     The Scriptures also use the words soul (Hebrew word 5315) and spirit, to denote the life in animals.  Many examples Scriptures which use the word soul (Hebrew word 5315) with regard to animal life were given in previous paragraphs aT-1:7-16, thus no Scriptures will be given here.       aT-2:12
     (Ecc 3:19&21) uses the word "spirit" to denote the life in animals reading; "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath...  Who knoweth the spirit the of man that goeth upward, and the spirit of the beast that goeth downward to the earth?".  Note the words breath and spirit in these verses, originate from the same Hebrew word (7307).  This Hebrew word almost always underlies the English word spirit).  Note the Word soul (5315) is used much oftener in speaking of animal life than the word spirit.      T-2:13

(Group three) Both Words (soul & spirit) Involving Feelings And Emotions     aT-2:14
     Both the word "soul" and the word "spirit", as they pertain to the life in man, often speak of this life with regard to having emotions and feeling.  Following are Scriptures which reveal such;       aT-2:15

Examples of Word soul
     (Job 30:25), "Did not I weep for him that was in trouble? was not my soul grieved for the poor?".     aT-2:16
     (Mark 14:34), "And saith unto them, My soul is exceeding sorrowful unto death: tarry he here, and watch".        aT-2:17

Examples of the Word Spirit
     (Isaiah 54:6), "For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth when thou wast refused, saith thy God".     aT-2:18
     (1 Sam 1:15), "And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit...".     aT-2:19

(Group four) Both Words Pertaining to that Which Can Be Good or Evil     aT-2:20
     Both the word "soul" and the word "spirit", as they pertain to the life within man, regard this life as something that can either be good or can be evil.  Following are Scriptures which reveal such;       aT-2:21

Examples of Word soul
     (Hab 2:4), "Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith".     aT-2:22
     (Micah 6:7), "...shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?".        aT-2:23
     (Psalms 19:7), "The law of the Lord is perfect, converting the soul...".        aT-2:24

Examples of the Word Spirit
     (Pro 16:18), "Pride goeth before destruction, and an haughty spirit before a fall".        aT-2:25
     (Isaiah 57:15), "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place with him also that is of a contrite and humble spirit...".        aT-2:26
     (Pro 12:13), "A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter".     aT-2:27

(Group five) Both Words Pertaining to that Which is Immortal & Eternal     aT-2:28
     Both the word "soul" and the word "spirit", as they pertain to the life of man, regard this life as something immortal and eternal which returns to God after the death of the body.  Following are scriptures which reveal such;      aT-2:29

Examples of Word soul
     (Lev 17:11), "...the blood, and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul".      aT-2:30
     (Luke 12:20), "But God said unto him, Thou fool, this night thy soul shall be required of thee: than whose shall those things be, which thou hast provided?".      aT-2:31
     (Rev 6:9), "And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:" (Rev 20:4 using the word soul gives much the same thought).        aT-2:32

Examples of the Word Spirit
     (Luke 23:46), "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost".     aT-2:33
     (Acts 7:59), "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit".  Numerous Scriptures pertaining to the spirit being immortal and eternal, and returning to God are given in paragraphs aT-3:18-24.     aT-2:34

     Considering that the words "soul and spirit" both denote the life and vitality of man and animals, both pertain to that element of man which has emotions and feelings, both pertain to that element of man that can be either be good or evil, and both pertain to that element within man which returns to God after the death of the body, it is clear that the words "soul and spirit", as used in the Scriptures, both largely denote the same element of life.  Considering the above Scriptures it appears the words soul and spirit are quite interchangeable and largely are synonyms.     aT-2:35

     Although the words "soul and spirit" largely are interchangeable and often denote the same element of life, yet the word "soul" has a broader variety of meaning than the word "spirit" and thus often is used by the Scriptures differently than the word "spirit".  One of these differences is the word "soul" (note Hebrew word 5315), quite often is used to denote animal life, while the word "spirit" is used very rarely to denote such, and likely only in (Ecc 3:19-21).  It should here be considered that the definitions for the Hebrew and Greek words that underlie the word "spirit" accent a rational (intelligent, reasoning) form of life, while the definitions for the Hebrew and Greek words that underlie the word "soul" do not accent a rational or intelligent form of life as such.      aT-2:36
     Another difference is, is that the Hebrew word soul (5315). often is used to merely denote a person or persons, while the word "spirit" is not used as such.  Following are Scriptures which use the word "soul" to merely denote a person or persons;       aT-2:37
     (Acts 7:14) "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls".     aT-2:38
     (Prov 27:7) "The full soul loatheth and honeycomb; to the hungry soul every bitter thing is sweet".     aT-2:39

     Another difference is, the Hebrew word "soul" (5315) is used to denote one's physical body even after death, while the word "spirit" is not used as such.  Following are scriptures wherein the word soul (5315) is used to denote one's body after death;       aT-2:40
     Lev 21:11  "Neither shall he go in to any dead body (soul, 5315), nor defile himself for his father, or for his mother;".     aT-2:41
     Numbers 6:6  "All the days that he separateth himself unto the Lord he shall come at no dead body (soul, 5315)".  Numbers 6:11, 9:6, 9:7, 9:10, 19:11, 19:13, also use the word soul (5315) to denote a dead body as do the Scriptures above.        aT-2:42

     Two important aspects of the life or vitality that the words "soul and spirit" denote, are firstly the temporal form of life which involves a natural or mortal body, and secondly the immortal and eternal form of life which will involve a spiritual body.  Apostle Paul speaking of "soul and spirit" said, "It is sown a natural body; it is raised a spiritual body.  There is a natural body, and there is a spiritual body.  And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.  The first man is of the earth, earthly: the second man is the Lord from heaven.  As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.  And as we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Cor 15:44-49).  One should consider how Paul in the above verses connected the word "soul" with that which was natural, earthly and temporal and connected the word "spirit" with that which is spiritual,  heavenly, and eternal.  One must consider that Paul in the above verse, in writing about soul and spirit, was viewing the word "soul" according to it's Hebrew and Greek definitions, wherein the word "soul" pertains more to the temporal form of life (as even in animals), than does the word "spirit, and was not viewing the word "soul" according to it's definition given by Webster's dictionary.     aT-2:43
     Apostle Paul also possibly was speaking of the difference between the mortal form of life and immortal form of life when He said, "For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb 4:12).        aT-2:44
     Considering firstly how the word soul (5315) is used many times in speaking of animal life while the word spirit is used rarely as such, and secondly considering the definitions of the words soul (5315) and spirit, it is quite clear that the word soul (Hebrew 5315, Greek 5590) would pertain to a form of life that is temporal and mortal, while the word spirit would pertain more to a form of life that is immortal and eternal.  Yet considering the usage of the words "soul and spirit" in the Scriptures it is clear that the words "soul and spirit are both very appropriate to use in regards to the immortal and intelligent part of man.     aT-2:45
     Generally in this writing the writer will use the word "spirit" when speaking of the spiritual part of man, even though the word "soul" would also be appropriate to use.     aT-2:46



Section 1
 Chapter 3
     Considers The Physical (Material) Parts And Spiritual Parts Of A Living Person.
     Considers Body And Spirit (Soul)

     In this writing the word "body" is counted to be one with the word "flesh" with the exception that the word "flesh" can include any amount of the body, while the word "body" includes all the flesh of the body.  Many Scriptures which will be given in this chapter, clearly reveal that flesh, when alive consists of both material substance and spirit (soul).  Spirit dwells within the material substance of the body, and is what gives life to it.  In this writing, the material substance of the body will be called "body matter".  "Body matter" is the material part of man, while "spirit" is the spiritual part of man.     aT-3:.5
     The object of this chapter is firstly, to clearly reveal that a living body (including man and Christ) involves both flesh and spirit, and secondly to understand the values of flesh and spirit and how they relate.  Following are given six groups of relevant Scriptures;     aT-3:1

     Group One; Scriptures That Reveal That Spirit Gives Life to the Flesh.     aT-3:2
     (Job 34:14-15), "...If he (God) gather unto himself his spirit and his breath: All flesh shall perish together, and man shall turn again unto dust".     aT-3:3
     (Psa 104:29-30), "...thou takest away their breath (the Hebrew word which here was translated breath is more often translated spirit), they die, and return to their dust.  Thou sendest forth thy spirit, they are created...".      aT-3:4
     (Ecc 8:8), "There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death.     aT-3:5
     (Ecc 12:7), Herein Solomon speaking of the death of man said, "Then shall the dust return to earth as it was: and the spirit shall return unto God who gave it".     aT-3:6
     (Luke 8:54-55), "And he took her by the hand, and called, saying Maid, arise.  And her spirit came again, and she arose straightway...".     aT-3:7
     (1 Kings 17:22), "...O Lord my God, I pray thee, let this child's soul come into him again.  .  .  and the soul of the child came into him again, and He revived".      aT-3:8
     (James 2:26), "For as the body without the spirit is dead, so faith without works is dead also".     aT-3:9
     (John 6:63), Herein Jesus speaking of Himself and His resurrecting (quickening) powers said, "It is the spirit that quickeneth: the flesh profiteth nothing...".     aT-3:10

     Group Two; Scriptures That Teach That After Death Man's Flesh (body matter) Returns to the Dust.     aT-3:11
     (Gen 3:19), "...till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return".     aT-3:12
     (Job 34:14-15), "...If he (God) gather unto himself his spirit and his breath: All flesh shall perish together, and man shall turn again unto dust".     aT-3:13
     (Psa 104:29), "...thou takest away their breath, they die. and return to their dust".       aT-3:14
     (Ecc 12:7), Herein Solomon speaking of the death of man said, "Then shall the dust return to earth as it was...".     aT-3:15
     (Ecc 3:20), Herein Solomon speaking of the body matter of both man and beast returning to the dust after death said, "All go unto one place: all are of the dust, and all turn to dust again".     aT-3:16

     Group Three; Scriptures That Reveal That After Death One's spirit Returns to God.     aT-3:17
     (Luke 23:46), "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost".        aT-3:18
     (Acts 7:59), "...Stephen, calling upon God, and saying, Lord Jesus, receive my spirit".     aT-3:19
     (1 Cor 5:5), "...that the spirit may be saved in the day of the Lord Jesus".         aT-3:20
     (Job 34:14-15), "...If he (God) gather unto himself his spirit and his breath: All flesh shall perish together, and man shall turn again unto dust".     aT-3:21
     (Ecc 12:7), Herein Solomon speaking of the death of man said, "Then shall the dust return to earth as it was: and the spirit shall return unto God who gave it".      aT-3:22
     (Ecc 3:21), "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth".     aT-3:23
     (Rev 6:9), "...I saw under the altar the souls of them that were slain for the word of God, and the testimony which they held".  )        aT-3:24
     The Bible speaking of flesh or body, at times is speaking of living flesh (flesh or body wherein dwells spirit), and at times is speaking of deceased flesh (flesh or body void of spirit).  As in the Bible, so also in this writing, the words "flesh" and "body" may be speaking of living flesh or of deceased flesh.  When one is speaking about living flesh or body, spirit that dwells therein also indirectly is being spoken about.  In this writing when "body matter" is spoken about such strictly denotes flesh or body and never denotes spirit which may dwell therein.  It is important that such is understood.     aT-3:25
     Technically spirit which dwells in and gives life to flesh (body matter), firstly dwells within blood, giving blood power to give life to flesh.  Scriptures concerning such read,       aT-3:26
     "For the life of the flesh is in the blood...".  "For it is the life of all flesh: the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof..." (Lev 17:11&14).      aT-3:27
     But flesh with the life thereof, which is the blood thereof, shall ye not eat" (Gen 9:4, also Deuteronomy 12:23 teaches much the same).       aT-3:28
     Although these Scriptures speak of blood giving life to flesh, yet as flesh with the blood therein can be dead, it is obvious that blood alone (blood without spirit) does not give life to the flesh.     aT-3:29
     Although spirit gives life to blood and flesh yet it is clear that body matter must be in proper condition to sustain the presence of spirit.  To understand exactly how spirit, blood, and flesh (body matter) operate together is likely impossible.  Yet it is clear that when spirit dwells within the body the body is alive, and that when spirit departs from the body the body is dead.  It also is clear at death when body and spirit separate that man's body matter returns to the dust and man's spirit returns to God who gave it.     aT-3:30

     Group Four; scriptures That Appear to be Speaking of Spirit Without possessing Flesh.       aT-3:31
     (Job 26:4), "...whose spirit came from thee?".      aT-3:32
     (Heb 12:9), "...rather be in subjection unto the Father of spirits, and live...".     aT-3:31
     (Heb 12:23), "...and to the spirits of just men made perfect".     aT-3:34
     (1 Pet 3:19), "By which also he went and preached unto the spirits in prison     aT-3:35
     (Rev 20:4), "...and I saw the souls of them that were beheaded for the witness of Jesus...  and they lived and reigned with Christ a thousand years".     aT-3:36

     Group Five; Other Scriptures That Clearly Reveal that a Living Body (including man and Christ) Involves Both Flesh and Spirit.     aT-3:37
     (Num 16:22), "...O God, the God of the spirits of all flesh     aT-3:38
     (Num 27:16), "Let the Lord, the God of the spirits of all flesh     aT-3:39
     (Zech 12:1), "...the Lord, which ...formeth the spirit of man within him     aT-3:40
     (Luke 24:39), Herein Jesus upon miraculously appearing to His disciples and endeavoring to dispel His disciples fear that they were seeing a spirit (spirit without flesh such as a ghost) said, "Behold my hands and my feet, that it is I myself: handle me, and see: for a spirit hath not flesh and bones, as ye see me have".  "Flesh and bones" as stated by Jesus above, quite obviously includes blood or any physical part of the body.  According to such the above scripture reveals that spirit includes no body matter.  Spirit thus includes no material elements and is invisible.  One should here also consider the Jesus said "God is a Spirit" and numerous Scriptures speak of God being invisible.     aT-3:41

V     Group Six; Scriptures That Reveal That One's Real Person (involving man and Christ) is spirit Rather Than Flesh.     aT-3:42
     (Job 10:11), "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews"      aT-3:43
     (2 Cor 5:2), Herein Paul said, "...earnestly desiring to be clothed upon with our house which is from heaven...     aT-3:44
     (2 Cor 5:4)  "For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life."     aT-3:45
     (2 Cor 5:8), "We are confident.  I say, and willing rather to be absent from the body.     aT-3:46
     (Gal 2:20), "...and the life which I now live in the flesh...".     aT-3:47
     (Phil 1:22), "But if I live in the flesh, this is the fruit of my labor...     aT-3:48
     (Phil 1:24), "Nevertheless to abide in the flesh is more needful for you".     aT-3:49
     (2 Cor 12:2-3), "I knew a man in Christ above fourteen years ago.  (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.  And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;).     aT-3:50
     (2 Pet 1:13-14), Herein Apostle Peter speaking of his flesh or body said, Yea, I think it meet, as long as I am in this tabernacle,... Knowing that shortly I must put off this my tabernacle..."       aT-3:51
V     (John 2:19-21)  Herein Jesus speaking of His flesh and body simply called it a temple saying, "..  Destroy this temple and in three days I [I as used here would naturally be Christ's real person] will raise it up  Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?  But he spake of the temple of his body."     aT-3:52
V     (John 6:63), Herein Jesus speaking of Himself said, "It is the spirit that quickeneth: the flesh profiteth nothing...".  If Christ's real person were flesh (body matter), Jesus very likely would not here have said "flesh [body matter] profiteth nothing".     aT-3:53

     One should consider how clearly this group of Scriptures reveals that one's real person is spirit (spiritual) rather the flesh (material)!  Note how these Scriptures speak of the flesh as being something that can be put off and is merely a tabernacle or temple that one's real person lives in.     aT-3:54

     Various Scriptures, as follow, make it clear that it was Christ's Spirit that quickened (resurrected) His body;      aT-3:55
     (John 6:63)  Herein Jesus speaking of Himself said, "It is the spirit that quickeneth; the flesh profiteth nothing..."     aT-3:56
     (1 Cor 15:45&47)  Herein Paul speaking of Christ as the second Adam from heaven says, "...the last Adam [quite obviously Christ] was made a quickening spirit",       aT-3:57
     (1 Pet 3:18)  Herein Peter speaking of Christ says "...being put to death in the flesh, but quickened by the Spirit"       aT-3:58

V     Firstly considering that Jesus speaking of his flesh or body called it a temple, secondly considering how the above Scriptures speak of the flesh or body as something that can be put off, thirdly considering how  Jesus said, "...destroy this temple, and I [Christ's real person] will raise it up", (note it was Spirit that raised up Christ's body), and lastly considering that Jesus speaking of flesh including His own said, "the flesh profiteth nothing", it is quite clear that Christ's real person is Spirit.  Considering all the above it is quite clear that Christ's flesh and body was merely a temple or dwelling for Christ's real person (Christ's Spirit).     aT-3:59
     Christ's real person (spiritual person) had an important existence before Christ came to earth in a body of flesh. Christ's preexistence is quite extensively considered in chapter 9 of this section.        aT-3:60
     Apostle Paul both in Romans 7:22 and 2 Cor 4:16 speaks of the "inward man", and in Eph 3:16 he speaks of the "inner man".  Apostle Peter in 1 Pet 3:4 speaks of "the hidden man of the heart".  The Apostles speaking of the inward man", inner man and "the hidden man of the heart", are not speaking of something visible or having material substance such as man's flesh (body matter) but are speaking of one's real person which is spirit (note, Jesus said spirit hath not flesh and bones).  Apostle Paul in 2 Cor 4:16 not only speaks of one's "inward man" but also speaks of one's "outward man" which clearly would be one's physical flesh and body.     aT-3:61
V     Paul after speaking of the inward man (invisible man) and  outward man (visible man) said, "while we look not at the things which are seen, but the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor 4:18).  In considering a living person one must be careful lest he place to much emphasis on the things which are seen (outer man, material) and forget the reality and greater importance of those things which are not seen (inner man, spiritual)  One should always keep in mind, that concerning man and Christ, one's real person is spirit (inner man, spiritual) rather than flesh (outer man, material).  At times here after man's body of flesh (body matter) will also be referred to as a "tabernacle of flesh".     aT-3:62

Chapter Conclusion
     One's real person, concerning man and Christ appears to be Spirit (inner man) rather than Flesh (body matter, outer man).     aT-3:63



Section I :
 Chapter 4
Considers What Sin Consists Of

     Numerous Scriptures, which are given in closely following paragraphs, clearly reveal that if God had not established any law (standard of behavior), there would be no sin.  God's law requires a Holy standard of behavior, by which standard, sin is identified and known.  Sin is that behavior that fails of the Holy standard of behavior established by God, and required by His law. Apostle John said, "Whosoever comitteth sin transgresseth also the law: for sin is the transgression of the law" (1 John 3:4).  Following are Scriptures which reveal how sin and the law relate.  These Scriptures also reveal depraved mankind is unable to perfectly keep the Holy standards of God's law; (such inability of man is considered in the next chapter);     aT-4:1
     (Romans 3:20)  Herein Apostle Paul reveals that man is not justified through perfectly keeping the law but rather is made aware of what sin is through the law.  "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin".     aT-4:2
     (Romans 4:15), "Because the law worketh wrath: for where no law is.  there is no transgression.     aT-4:3
     (Romans 5:20), "Moreover the law entered, that the offence might abound".     aT-4:3.5
     (Romans 7:8-11)  For without the law sin was dead.  For I was alive without the law once: but when the commandment came, sin revived, and I died.  And the commandment, which was ordained to life, I found to be unto death.  For sin, taking occasion by the commandment, deceived me, and by it slew me".     aT-4:4

     God's first law, such as was given to Adam and Eve in the Garden of Eden stated, "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen 2.17).  Another law of God given to Cain stated, "If thou doest well, shalt thou not be accepted: and if thou doest not well, sin lieth at the door.  And unto thee shall be his desire, and thou shalt rule over him" (Gen 4:7).  Adam, Eve, and Cain all disobeyed God's law and thereby became guilty of sin.     aT-4:5
     Following are Scriptures pertaining to God's underlying law, upon which all God's lessor or more detailed laws are established     aT-4:6
     (Matt 22:37-40), Jesus after being asked "which is the great commandment in the law?" answered saying, "... Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  This is the first and great commandment.  And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." (Mark 12:28-31 reads much the same as this scripture).     aT-4:7
     (Deu 6:4-5)  "Hear, O Israel: The LORD our God is one LORD:  And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might."     aT-4:8
     (Deu 10:12)  "And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,"      aT-4:9
     (Romans 13:6-10), Herein apostle Paul also speaks of God's underlying law of love saying, "..  for he that loveth another hath fulfilled the law.  For this, thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt no covet; and if their be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.  Love worketh no ill to his neighbor: therefore love is the fulfilling of the law" (Romans 13:8-10).        aT-4:10
     (Gal 5:14), "For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself".      aT-4:11
     (James 2:8), "If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well".     aT-4:12
     (James 1:25), Herein and in the next verse James speaks of God's law as a perfect law of liberty, "But whoso looketh into the perfect law of liberty...".      aT-4:13
     (James 2:12)  "So speak ye, and so do, as they that shall be judged by the law of liberty."        aT-4:14

     Not only are evil deeds sin, but evil thoughts are sin as well.  The following scriptures reveal that God's law forbids and places judgment on evil thoughts as well as on evil deeds;     aT-4:15
     (Heb 4:12), "For the word of God is quick, and powerful, and sharper than any two-edged sword, ...and is a discerner of the thoughts and intents of the heart".     aT-4:16
     (Prov 23:7), "For as he thinketh in his heart, so is he...".     aT-4:17
     (Prov 24:9), "The thought of foolishness is sin: and the scorned is an abomination to men".     aT-4:18
     (Prov 15:26), "The thoughts of the wicked are an abomination to the Lord.        aT-4:19
     Considering all the above it is clear that sin consists of any behavior, in thought or deed, that is a result of not loving God with all one's heart, soul, mind, and strength, or not loving one's neighbor as one's self.  The many laws in the Scriptures are all founded on God's law of love, which laws if transgressed is sin.       aT-4:20
     God's laws are to be obeyed by following the spirit (underlying purpose) of them.  God speaking to Moses after having given him various laws said, "...Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" (Ex 34:27).  God's law is to be taught and understood according to the spirit (underlying purpose) thereof, Nehemiah 8:8 reads, "So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading".     aT-4:21
     Although the scriptures in using the word sin, usually are speaking of transgression of God's law (laws as given above), yet at times the Scriptures use the word "sin" in speaking of the "law of sin". The "law of sin" which is considered in the next chapter, pertains to man's inherited natural tendency (inclination) to selfishness and rejecting God's law of love.        aT-4:22



Section 1
 Chapter 5
Considers Man's Sinfulness

     Numerous Scriptures which are given closely hereafter, clearly teach that mankind inherits a powerful inclination to evil from his ancestors.  This inherit inclination to evil consists of an inherit inclination to selfishness as in loving and honoring one's self more than God or other individuals.  Since God's standard of Holiness and law forbids all selfishness, this evil inclination of man when not subdued transgresses God's law and results in sin.  In the following Scriptures Apostle Paul speaking of man's inherit inclination to evil calls it a "law of sin" saying;     aT-5:1
     (Rom 7:22-23)  "For I delight in the law of God after the inward man:  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."     aT-5:2
     (Rom 7:25)  "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin."     aT-5:3
     (Rom 8:2)  "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."      aT-5:4
     Even though this "law of sin" if perfectly subdued does not make one guilty of sin (transgression of the law) with regard to God's basic laws (laws as given in preceding chapter), this "law of sin" may at times be referred to as "inherit evil or sin",  because it encourages transgression and sin.  This "law of sin" (inherit inclination to evil) also at times, hereafter will be referred to as "Adamic inclinations".     aT-5:5
     King David speaking about the "law of sin" (Adamic inclinations) which man inherits, teaches that the very beginning of one's life includes this element of evil, before one's body is even completed in saying, "Behold I was shapen in iniquity; and in sin did my mother conceive me" (Psalms 51:5).  Job and two of his friends, Eliphaz and Bildad, also reveal that mankind's offspring, inherits this element of evil.  Job said,  "Man that is born of a woman is of few days, and full of trouble...  ...Who can bring a clean thing out of an unclean? not one (Job 14:1&4). Eliphaz said, "What is man, that he should be clean? and he which is born of a woman, that he should be righteous?" (Job 15:14). Bildad said, "How then can man be justified with God? or how can he be clean that is born of a woman? (Job 25:4).     aT-5:6
     Mankind's "Adamic inclinations" first came upon mankind and became a part of him through the disobedience of our first parents, Adam and Eve, in the paradise Garden of Eden.  Apostle Paul says, "For as in Adam all die, even so in Christ shall all be made alive" (1 Cor 15:22), "Therefore as by the offense of one [Adam] judgment came upon all men to condemnation; even so by the righteousness of one [Christ] the free gift came upon all men unto justification of life" (Romans 5:18).     aT-5:7
     Man's "Adamic inclinations" can be clearly seen in young children and adults as they are inclined to resist authority, to be selfish, to oppress others, and to lack keen honesty and integrity.  God has given man the choice to either strive against and subdue his Adamic inclinations or to allow them to rule.  When men permit their inherit inclination to evil to rule it results in transgressing God's laws through selfishness and evil thoughts and deeds.  When children or adults allow their inherit inclination to evil rule, they become willing to accept untruth or oppression of others, as a means to gratify and honor themselves.  Yet it is very sad that most often when men permit their inherit evil to rule, they do not recognize evil as evil but call evil good, and darkness light.  Isaiah says, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (Isaiah 5:20).     aT-5:8
     Paul said, "For all have sinned, and come short of the glory of God;" (Romans 3:23), "...and so death passed upon all men, for that all have sinned:" (Romans 5:12).  One should consider the question; what child in their young years has never been selfish or never in any way transgressed any of God's laws?     aT-5:9
     As God through His spirit deals with men, He endeavors to move man to strive against and rule over his Adamic inclinations. God told Adam's son, Cain, "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door, And unto thee shall be his desire, and thou shalt rule over him" (Gen 4:7).  Jesus said, "watch and pray, that ye enter not into temptation, the spirit indeed is willing, but the flesh is weak" (Matt 26:41).  Paul said, "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof" (Romans 6:12).     aT-5:10
     In considering sin and evil it is very important that one considers and remembers that their are two levels or classes of sin.  Their are sins unto death, and sins which are not unto death.  Sins unto death, result in immediate Spiritual death and one's name being blotted out of the book of life (one's eligibility for eternal reward being forfeited).  Sins that are not unto death, are lessor sins or areas of unrighteousness which do no result in Spiritual death or one's name being blotted out of the book of life.  Apostle John speaking of "sins which are unto death" and of "sins that are not unto death" says, "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.  All unrighteousness is sin: and there is a sin not unto death" (1 John 5:16-17).  Some particular deeds are considered sins unto death.  Yet any reason, for which God would remove one's name from the book of life, is also a sin unto death.      aT-5:11
     In the above verses apostle John said that "all unrighteousness is sin".  God is a perfect, Holy, and righteous God.  Any thought, emotion, or deed, if not instigated by a perfect and proper love for God and other individuals is sin.  God sees and carefully judges all sins by looking into the heart and inner attitude of the transgressor, and considering all circumstances.  God only counts a sin to not be unto death, when he sees a proper desire, attitude, and heart within the transgressor.     aT-5:12
     After one is born again he will not commit sins unto death. Apostle John speaking of "sins unto death", teaches that one who is born of God, as long as this birth is nurished and kept alive, cannot commit such sins saying, "whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God" (1 John 3:9).  Although one who is converted strives to rule over his Adamic inclinations, and will not be guilty of sins unto death, yet as is revealed by Scriptures in the following paragraphs, man's inherited element of evil is of such a power or nature, that because of it, those who are converted will never be free from the level or class of sin which is not unto death and throughout life will fail of perfect Holiness.  Yet man's inherit evil in no way controls and influences the converted (born again) as it does the unconverted.      aT-5:13
     Solomon in awareness of the affects of man's inherit evil and speaking of the class or level of sin that is not unto death said, "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy.." (1 Kings 8:46, 2 Chron 6:36), "For there is not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20).     aT-5:14

     The following Scriptures also portray man's sinfulness;     aT-5:15
     (Psa 130:3-4)  "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?  But there is forgiveness with thee, that thou mayest be feared."     aT-5:16
     (Romans 7:18), "For I know that in me (that is in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not".        aT-5:17
     (John 15:5), Jesus said, "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing".     aT-5:18

     Apostle Paul reveals that it was impossible for sinful mankind to perfectly keep God's Old Testament law, which law was given by Moses.  Following are scriptures which reveal that the Mosaic Law rather than being a law which sinful man could keep, was a law which was intended to reveal to man how sinful he is;     aT-5:19
     (Romans 3:20), "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin     aT-5:20
     (Romans 4:15), "Because the law worketh wrath: for where no law is, there is no transgression".     aT-5:21
     (Romans 5:20), "Moreover the law entered, that the offense might abound     aT-5:22

     The Mosaic Law was not intended to make man perfectly righteous through perfectly keeping it, but rather was intended to make man feel a need of forgiveness, and a righteousness other than his own.  The law was thus intended to bring man to trust in the redemption and righteousness of Christ.  Paul says, "wherefore the law was our school master to bring us unto Christ, that we might be justified by faith" (Gal 3:24).  Paul speaks of the spiritual importance of Christ in Moses time, saying that those who were with Moses, "...did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ" (1 Cor 10:4).        aT-5:23
     Romans chapter 4 and Galatians chapter 3 both clearly teach the Christian's righteousness is received by faith in Christ, rather than achieved by being able to perfectly keep God's law.  These chapters repeatedly teach that Christ's righteousness is imputed or accounted to the Christian, (reckoned or counted to be the Christian's righteousness).  Apostle Paul in 1 Cor 1:30 speaking of Christ's importance to the Christian says, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:".  Paul also in Hebrews 12:2 speaks of Christ being the "...author and finisher of our faith...".  Christ being the "author of our faith" could well pertain to Christ making forgiveness possible for those sins which are unto death.  Christ being the "finisher of our faith" could well denote Christ's righteousness being imputed to the Christian and such providing a natural or automatic forgiveness for sins which are not unto death.  Paul also speaks of the Christian being complete and perfect in Christ saying, "...that we may present every man perfect in Christ Jesus:" (Col 1:28), "And ye are complete in him, which is the head of all principality and power: (Col 2:10)     aT-5:24

     Following are Scriptures which also reveal that man can only be righteous, through God granting him His righteousness;  These Scriptures reveal that man because of his inherit inclination to evil, can only do what is truly good, as God, teaches, and chastises him, and motivates and inspires him with His Spirit.     aT-5:25
     (Job 33:26), "He shall pray unto God, and he will be favorable unto him: and he shall see his face with joy: for he will render unto man his righteousness".     aT-5:26
     (Isaiah 54:17), "...This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord".     aT-5:27
     (Isaiah 26:12), Lord, though wilt ordain peace for us: for thou also hast wrought all our works in us".     aT-5:28
     (Eph 2:10), "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them".     aT-5:29
     (Phil 2:13), "For it is God which worketh in you both to will and to do of his good pleasure     aT-5:30
     (Heb 12:6-8), "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons".     aT-5:31
     Yet it is sad many reject the righteousness of God and His workings upon them, and therefore are void of true righteousness and genuine good works.     aT-5:32

     Sins which are not unto death may involve, selfish self honoring (oppressive) thoughts, words, or deeds which may spring forth on impulse rather than with premeditation.  It is quite likely that the verse which reads "For there is not a just man upon earth, that doeth good, and sinneth not" pertains to man's sinful tendency to degrade one another, as the verses which follow immediately after this verse in the Bible then read, "Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others" (Ecc 7:21-22).  Sins not unto death may involve a lack of perfect love to God and lack of willing service to Him.  God's Holiness, and severity on sin is explained further by the writer, in an article entitled "The Holiness, perfectionism, and severity of God".        aT-5:33
     As Solomon was speaking of the class or level of sin not unto death when he said, "For there is not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20), likely also apostle John was speaking of that level or class of sin, when he said, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8).     aT-5:34
     Considering all the above Scriptures it is clear that the Christian even though being born again is yet imperfect and often guilty of sins such as are not unto death.  Considering all the above Scriptures it is clear that God does not simply overlook the Christian's sins that are not unto death, but rather clear that God through Christ's sacrificial death and righteousness has provided a automatic forgiveness and imputed righteousness for the Christian.     aT-5:35
     Numerous Bible characters although obviously not guilty of sins unto death and having a clear record of having an excellent spirit or perfect heart when God in a particular way revealed Himself to them, yet found themselves very sinful.  Some examples of this are Job, Isaiah, and Daniel.     aT-5:36
     The Bible speaking of Job says that he, "was perfect and upright, and one that feared God, and eschewed evil" (Job 1:1). Yet in Job chapters 38-41 after that God spoke to Job, and Job seen God in a new way, Job then said, "Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth", "I have heard of thee by the hearing of the ear: but now mine eye seeth thee.  wherefore I abhor myself, and repent in dust and ashes" (Job 40:4, 41:5-6).     aT-5:37
     When God revealed Himself to Isaiah (likely when calling him to be a prophet), Isaiah said, "Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5).     aT-5:38
     Daniel a Holy man of God fasted for three full weeks, after which when God revealed Himself to him, Daniel then said, "...and there remained no strength in me: for my comeliness was turned in me into corruption.  and I retained no strength" (Daniel 10:8).     aT-5:39
     Most times when God revealed Himself to man, man became weak and fearful, and often times knelt or fell down with his face to the ground.  In Daniel's above experience, when God revealed Himself to him, Daniel concerning himself says, "...then was I in a deep sleep on my face, and my face toward the ground.  And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands."(Dan 10:9-10).  Apostle John concerning a time when God revealed Himself to him says, "And when I saw him, I fell at his feet as dead.  And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:" (Rev 1:17).  The scriptures speaking of certain women which saw two angels at the tomb of Christ on Easter morning say, "And as they were afraid, and bowed down their faces to the earth..." (Luke 24:5).  A few other examples of other individuals who experienced fear when God revealed Himself to him are, Jacob (Gen 28:16-17), Moses (Ex 3:4-6), Gideon (Judges 6:21-23), Samson's parents who are Manoah and his wife (Judges 13:20-23), and Zacharias (Luke 1:11-13).  It appears when sinful man comes into the presence of a perfect and Holy God, or one of His Holy angels a certain fear and shame comes upon him.     aT-5:40
     It is difficult for man to realize or measure how sinful he is when he himself is sinful and thus of himself must measure sin and evil with sin and evil.  Truly it is as Jeremiah said, "The heart is deceitful above all things, and desperately wicked: who can know it" (Jeremiah 17:9).  Man only can see how evil and sinful he is when God reveals Himself to him.  A most vital aspect of the doctrine of justification by faith, consists of a revelation from God creating within man a living awareness of his sinfulness (as before and after conversion) and need of Christ's redemption and righteousness.  When one's faith in Christ is created by a revelation from the Father, as was apostle Peter's faith in Christ (Matt 16:16-17), then one's faith is alive and working and justifies.  Yet it is sad, that a true awareness of one's sinfulness, is so illusive and man often through blindness becomes proud.       aT-5:41

     As considered before in Chapter 3, spirit is that element which dwells in the flesh (body matter) and is what gives life thereto.   James speaking of the spirit that dwells in man's flesh said;   "Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" (James 4:5).  Apostle Paul speaking of the spirit that dwells in man's flesh, named it the "spirit of man".  Paul reveals that the "spirit of man" cannot understand the things of the Spirit of God saying, "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (1 Cor 2:11).  The natural man's (man void of the new birth) thinking is only effected by the "spirit of man", as Paul closely following the above verse says, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he now them, because they are spiritually discerned" (1 Cor 2:14).  The spirit (man's spirit) which dwells in and gives life to man's body and flesh is carnally minded, being earthly minded and unable to realistically consider eternal things.  The spirit which dwells in man's flesh, hereafter at times be referred to as the, spirit of man or the spirit of the flesh.       aT-5:42
     Man by his first and natural birth into the world is fully under the influence of the spirit of man (spirit of the flesh), and thus cannot understand the things of God, thus Jesus said "...Ye must be born again" (John 3:7).  Being born again is one with being born of God, being born of the Spirit, the new birth, and being converted.  The true Christian is one who has experienced the new birth and has continued in the new life issuing therefrom.  By the experience of the "new birth" man comes under the influence of the Spirit of God and thereby can learn and understand the things of God.  Paul concerning such says, "But God hath revealed them unto us by his spirit: for the Spirit searcheth all things, yea, the deep things of God" (1 Cor 2:10).       aT-5:43
     Christ in His earth life did not need to be born again, such as man must be, because Christ as a person, possessed a root and preexistence that man does not have.  Christ the Son of God, was born of God from before the world began and was possessive of the spirit of God from the beginning.  John the Baptist reveals that Christ possessed the spirit of God without measure saying, "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him" (John 3:34).  In man's experience of the new birth, man does not receive the gift of the Holy Ghost (Spirit of God) in the measure in which Christ possessed it.  The Scriptures speak of man receiving "faith" and the "gift of Christ" in a particular measure.  Paul concerning such said, "But unto every one of us is given grace according to the measure of the gift of Christ" (Eph 4:7), "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith" (Romans 12:3), "For we know in part, and we prophesy in part.  For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1 Cor 13:9&12).  Although one who is born again only possesses the Spirit of God in a measure as such, yet is clear that they can understand the things of God far superior to those who are not born again and are fully under the influence of the spirit of man.  Yet man who has only a measure of faith and a measure of the gift of Christ will never attain to the understanding and perfection of Christ.       aT-5:44
     As was spoken of in the previous chapter, God's law is a perfect law of liberty, and the core thereof consists of loving God with all one's heart and loving one's neighbor as one's self.  The slightest transgression of this perfect law of liberty, no matter how small, can rightly be called sin, although such imperfections are not sins unto death.  Considering such, it is clear that the Christian at his best cannot and does not perfectly and wholly overcome all sin, and continually needs Christ's righteousness imputed to him.  In considering Christ's superiority to man, one should consider that Christ, having a Holy root which the Christian does not have and possessing the Spirit without measure, could and did perfectly (wholly) overcome all sin and evil and needed no righteousness imputed to Him other then His own.      aT-5:45



Section 1
 Chapter 6

     Considers Various Aspects of Man's Flesh (body matter).      
     Determines Whether Man's Flesh (body matter) Of It's Self Possesses The "Law Of Sin", Or Whether The Spirit That Dwells In Man's Flesh (spirit of man) Initially Possesses The Law Of Sin".
     Determines Whether Man's "Law Of Sin" Is Received By Inheriting The Flesh (body matter) Of Man, Or In Reality Is Received By Inheriting The "Spirit Of Man".
     Determines Whether Man's "body matter (Tabernacle Of Flesh)"  Of It's Self Is Evil, Of It's Self Being A Defilement Of Sin To Man who Dwells Therein.
     Considers Why It Is Possible, That Man's Flesh And Body Can Rightly Be Counted Evil And Said To Be Evil, Without Man's Literal Flesh (body matter) In Reality Being Evil.

     Many "evil or unclean spirits", although desiring to dwell within people or even animals, were cast out of individuals during Christ's ministry on earth (Matt 8:28-34).  Jesus speaking of these "unclean spirits" said, "When the unclean spirit is gone out of a man, he walketh through dry places seeking rest, and findeth none.  Then he saith, I will return into my house from whence I came out..." (Matt 12:43-44).  In considering this chapter one should consider that since it is obvious that there are "evil spirits" that have no flesh (body matter), it is clear that spirit without flesh (body matter), can be evil.  In considering this chapter one should also consider that if man's flesh (body matter) were what was evil about man rather than man's spirit, and evil was confined to man's flesh (body matter), then at death the spirits of the ungodly would be delivered from their evil.  In considering this chapter one should remember that James in his epistle writes, "Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy" (James 4:5).     aT-6:1
     As written before man's flesh (body matter) is the material matter of man's body.  Man's flesh (body matter) is a material item or thing.  In considering body matter or material matter one should recognize that normally and quite naturally any material item or thing is counted to be evil, if it promotes or does that which is evil.  For example a book is rightly considered good or evil according to what it contains and promotes.  In considering this chapter one should recognize that although material things, are considered to be evil as such, yet the actual material matter of such things is not evil.  For example, although a book is rightly considered good or evil according to what it contains and promotes, yet the actual material matter of books quite obviously is not good or evil.  Material things that promote, do, or contain evil, are evil with respect to what their purpose or involvement is, and can rightly be said to be evil, yet outside of their purpose or involvement, or of themselves, quite obviously such material things are not evil.     aT-6:2
     Other examples of material things which can rightly be said to be evil because of their involvement or purpose, while yet their actual material matter is not evil, are; as television and radio show and promote evil, they are evil items because of their involvement with evil.  Any material thing which is involved in encouraging man to yield to his Adamic inclinations is evil.  Instruments such as were designed in times past to persecute and kill God's people were evil instruments because of what they did.     aT-6:3
     The above examples are intended to reveal how naturally material things are said to be evil, and how rightly material items can be said to be evil, because of their involvement or purpose, even though their actual material matter quite obviously is not evil.  Considering the above examples one should consider that man's flesh or body could be counted to be evil because of what it contains, or it's involvments, rather than because of man's actual flesh (body matter) of it's self being evil.     aT-6:4
     Idols also are evil items because of what they promote, although the actual material matter thereof does not appear to be evil.  Paul clearly reveals that an idol in it's self (outside of the evil it promotes) is as nothing.  Paul speaking of such said the following     aT-6:5
     (1 Cor 8:4-7) "As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one... Howbeit there is not in every man that knowledge, for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled"      aT-6:6
     (1 Cor 10:19) "What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?     aT-6:7
     Since an idol of it's self is nothing, it is quite clear that the material matter thereof, also of it's self is nothing and not evil.     aT-6:8
     Paul in Romans chapter 14 could well be understood to indicate that neither "material things" nor "material matter" nor "man's flesh (body matter)" is evil of it's self.  In this chapter Paul speaking of keeping particular days in traditional ways and speaking of foods and likely speaking of all material things said, "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him is it is unclean", "For meat destroy not the work of God.  All things indeed are pure; but it is evil for that man who eateth with offense" (Romans 14:14&20).  Paul also in Titus 1:15 could well be understood to portray that material things of themselves (outside of their purpose or involvement) are neither pure or impure saying, "unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled".       aT-6:9
     Material matter or a material thing of it's self is something life less, something that cannot reason or think, having no power of choice, thus unable to choose between good and evil, unable to love or reject God, and unable of it's self to do good or evil.  It is quite obvious that material matter and things being lifeless as such, cannot be evil of themselves.  Man's body without spirit, being the material matter of the body, is lifeless and unable to do anything as written above.  Considering firstly how Paul taught that "there is nothing unclean of itself...  all things indeed are pure", "unto the pure all things are pure", and taught that "an idol is nothing", and secondly considering the nothingness of material matter, should one conclude man's flesh (body matter) is evil of it's self?     aT-6:10
     As mankind's real person is spirit (spiritual), mankind should be referred to as he, him, she, or her, rather than referred to as a thing or it, since a thing and it are titles for material things and material matter.  The Godhead which is Spirit and not material matter, like mankind, should be referred to as He or Him and should not referred to as a thing or it.     aT-6:11
     There are also material items and things which the Bible speaks of as Holy (Old Testament).  In the Old Testament God chose Moses to make many Holy items for Him to be used in worship in the Tabernacle.  All the furniture and utensils of the Tabernacle, and later Temple, were Holy (Exo 30:26-29, Num 4:15&19-20).  A few other examples of Holy items and things which were used in the Tabernacle and Temple worship are; the Holy garments of the Priests (Ex 28), the Holy anointing oil (Ex 30:22-33), and the Holy incense or perfume (Ex 30:34-38).  Yet Jesus quite clearly reveals that these Holy things were not Holy or important of themselves, and quite clearly reveals that the material matter in them was not Holy or important of it's self.  Jesus reveals such in saying;    "Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? ...Whoso therefore...  shall swear by the temple, sweareth by it, and by him that dwelleth therein".(Matt 23:16-21).     aT-6:12
     While the ignorant Jews thought the gold was greater or more sacred than the Temple, Jesus in the above verses reveals that the Temple was greater than the gold therein, reveals that the Temple sanctified the gold therein, and reveals that those who swore by the Temple swore by God who dwelt therein.  The Temple could only sanctify the gold therein because God sanctified and established the Temple to such a Holy calling (purpose).  Considering the above it is clear that the gold (material matter) of the Temple was not sacred of it's self but was sacred because it was sanctified by the Temple.  The Holy things of the Temple were not Holy of themselves but were Holy because God had sanctified and ordained them to a Holy purpose.  God is a Spirit and is a Holy Spiritual power, material items can only be Holy as God sanctifies, ordains, and enables them to have a Holy purpose or involvement.      aT-6:13
     Blood has a vital purpose or involvement, for which cause God has ordained that blood even after spirit has departed therefrom (blood as material or body matter), be dealt with as something sacred.  The following scriptures reveal that God has forbidden the eating and drinking of blood; "...Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof..." (Lev 17:14).  But flesh with the life thereof, which is the blood thereof, shall ye not eat" (Gen 9:4).  "But that we write unto them, that they abstain...  from blood" (Acts 15:20).  Some animal flesh and blood under old Testament rituals had a very Holy purpose and involvement for which cause some animal flesh was called "Holy flesh" (Hag 2:12, Jer 11:15, Lev 6:29, Lev 22:4&6&7 & 10&12&14&16).       aT-6:14
     The Bible often uses the term "blood of Christ" to represent or denote Christ's sacrificial death in man's place.  Christ's blood firstly because of it's Holy purpose and involvement in salvation's plan, and secondly because the Holy preexistent aspect of Christ that was vitally involved with it, is of such importance that it is the central theme of the whole Bible and is the most Holy item that ever dwelt on earth in all history and times.  Yet Christ's flesh and blood (body matter) is only Holy or sacred in respect to it's purpose and involvement and of it's self is as Jesus concerning His flesh said, "the flesh profiteth nothing" (John 6:63).     aT-6:15
     Although the cross on which Christ died is of far less sacred significance than Christ's blood, in Eph 2:16 the cross also is used to represent Christ's reconciling death in man's place.  Eph 2:16 reads, "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:". (Note the word "cross" also is often used to represent or symbolize enduring hardship and suffering.)       aT-6:16
     Because man's body contains an element of evil and is tended to be an instrument of unrighteousness, Paul speaks of it as an evil thing.  Paul calls man's body a "body of this death" and calls it a "body of sin" that needs destroyed, saying, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin (Romans 6:6), "O wretched man that I am! who shall deliver me from the body of this death? (Romans 7:24).      aT-6:17
V     Although it is clear that man's body can rightly be considered to be or said to be evil, God is yet willing to give His Holy Spirit to dwell within the flesh and body of His children.  Many Scriptures teach that the Spirit of God dwells within the bodies of the true Christian.  Paul says, "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (1 Cor 6:19).  Some other texts which clearly teach that the Spirit of God dwells within the true Christian are; 2 Tim 1:14, John 14:17, Romans 8:9, 1 Cor 3:16, 1 John 2:27.  As the Scriptures speak of man's body as evil because of it's involvement with evil, so they also speak of man's body as Holy because of it containing the Holy Spirit!  Paul says,    "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are" (1 Cor 3:16-17).  As Paul speaks of man's body being Holy because of the Holy Spirit dwelling therein, he also calls man's hands Holy hands, and speaks of man's body being a Holy sacrifice.  Paul speaks of the Christians hands and body as being holy in the following verses!     aT-6:18
     (1 Tim 2:8)  "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting."     aT-6:18.5
     (Rom 12:1)  "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."     aT-6:19
V     Considering all the above, does it not appear when the Bible or any source speaks of something being Holy or evil, they in reality are saying it's involvement or purpose is Holy or evil rather than saying the actual item or it's material matter is Holy or evil?  Such should become yet more clear as the remainder of this chapter and chapters 7 & 8 are read.     aT-6:20
     Although it is impossible for material matter of it's self to be Holy or evil, yet God placed a judgment or curse on idols and their material matter.  Deuteronomy 7:25 reads, "The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, least thou be snared therein: for it is an abomination to the Lord thy God".  Although God in the above Scripture placed judgment upon material matter, because of it being used to promote idolatry, the thrust of God's wrath was not kindled against actual material matter but against idolatry.  Possibly God placed such a judgment on the material matter of things involved in idolatry, to reveal to man His great abhorrence for idolatry and to discourage anyone from making idols.  One should again consider how apostle Paul spoke of an idol as being nothing (paragraphs aT-6:6-7).     aT-6:21
     Because of Adam and Eve's disobedience in the paradise Garden of Eden, they and all their descendants, not only became subject to the Adamic inclinations, but also became subject to a corruptible body.  The Adamic inclinations of man's spirit and the corruptibility of man's body matter are two aspects of God's penalty placed upon our first parents, thus the "Adamic inclinations" naturally are had together with a "corruptible body", such as in mankind's situation.  The penalty brought upon man through Adam and Eve's disobedience is considered further in Chapter 15.     aT-6:22
     Because of Adam and Eve's disobedience God also cursed the earth causing thorns, thistles, storms, and many other problems. Because of God's curse upon the earth, all earthly material matter became subject to deterioration and corrosion (corruptible).  All metals are subject to some form of corrosion.  Paul speaking of the results of the curse God placed upon the earth said, "For we know that the whole creation groaneth and travaileth in pain together until now" (Romans 8:22).  Psalms 102:25-26, Isaiah 51:6, and Hebrews 1:10-12 all three speak of the earth it's self waxing old like a garment, which scriptures teach that the earth will perish and that God will change it as a vesture.  Jesus speaking of corrosion and deterioration, reveals that in heaven there will be no corrosion or deterioration saying, "Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt...  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt..." (Matt 6:19-20).  Just as earthly material matter such as metals, wood, and cloth are subject to deterioration and decay (corruption), so man's flesh (body matter) also is subject to deterioration and decay (corruption).  Man's flesh like all other earthly tools or machines will wear out and decay.  When man's flesh (body matter) is worn out or broken or wounded too badly the spirit must depart and physical death results.  Considering that material matter is not evil or sinful because it is subject to deterioration and decay (corruptible), one dare not conclude that man's actual flesh (body matter) is sinful or evil because of being subject to deterioration and decay (corruptible).  One should here consider that if material matter were evil because of being subject to properties of deterioration and corrosion (corruption) the Holy things of the Temple and the Holy flesh from the sacrifices would have been evil (note many Holy things of the Tabernacle were made of wood and over laid with precious metals, such as even the ark of the covenant.      aT-6:23

     Paul, in Romans chapter 7, speaking of man's inherit element of evil (law of sin) and of how this evil dwells within man's flesh and body said;     aT-6:24
     (Romans 7:14)  "...I am carnal, sold under sin".      aT-6:25
     (Romans 7:17-18)  "...sin that dwelleth in me.  For I know in me (that is, in my flesh,) dwelleth no good thing...".     aT-6:26
     (Romans 7:20-24), "...sin that dwelleth in me.  I find then a law that, when I would do good, evil is present with me.  For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.  O wretched man that I am! who shall deliver me from the body of this death?".     aT-6:27
     One should consider how Paul in the above verses teaches that man's inherit evil dwells within man's flesh and within man's physical body members.  Considering such, according to the above verses, man's inherit evil in reality could very well consist of an element that dwells within man's flesh rather than consist of man's literal flesh (body matter).  This indwelling inherit evil would naturally than be the spirit of the flesh (the spirit of man).     aT-6:28
     Man's physical body (body matter), which is the outer man, is an instrument of the spirit of man, which is the inner man. The outer man is and instrument of the inner man.  Because man's spirit as James said, "lusteth to envy" and is tended and inclined to evil, the sinful spirit of man causes one's flesh (body matter) to be used as a sinful or evil instrument     aT-6:29
     Firstly considering God's perfect standard of Holiness, secondly considering that "all unrighteousness is sin", thirdly remembering Solomon's verses, which read "...  (for there is no man that sinneth not)..." (1 Kings 8:46, 2 Chron 6:36), "For there is not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20), and forthly remembering how clearly Paul teaches that the New Testament Christian's righteousness is received by faith in Christ and by Christ's righteousness being imputed to him, rather than achieved by being able to perfectly keep God's law, one can understand that man's flesh or body is a sinful instrument, in relation to the level or class of sin that is not unto death, even after conversion (new birth).  Considering that instruments of persecution, as mentioned above, are evil, and considering that all instruments that do evi1, are evil, without their actual material matter being evil, why would man's actual flesh (body matter) need be evil because of it being an evil instrument, through merely following directions of the evil inclined spirit of man that dwells within it?     aT-6:30
     Man's flesh or body, can rightly be said to be and considered to be evil, firstly because it contains an element of evil (the spirit of man) and secondly because it often fails of God's Holy standard of righteousness and is an instrument of evil.  Yet considering all the above how can one conclude that man's flesh (body matter) is evil of it's self?     aT-6:31
     Apostle Paul again quite clearly reveals that man's literal flesh (body matter) is not evil, in speaking of such in 2 Corinthians 10:3-4, and Ephesians 6:10-18.  In 2 Cor 10:3-4.  Paul says, "For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds:)".  Paul in saying the phrase "...we do not war after the flesh: (For the weapons of our warfare are not carnal...)" reveals that it is carnal weapons (tangible, material, earthly weapons) that fight against actual or literal flesh (body substance) and secondly reveals that since the weapons of our warfare are not carnal (tangible, material, earthly) we do not fight against literal flesh (body material). Paul in Eph 6:12 also wrote, "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places", after which he gives a list of many spiritual weapons with which the Christian fights the forces of evil.  As Paul here said that we do not wrestle against "flesh and blood" but against spiritual evils, does it not appear we must wrestle against the "spirit of man" (spirit of the flesh) rather than against our own literal flesh (body matter)?  Although Paul within the above Scriptures especially is speaking about not fighting against the actual or literal flesh of our enemies, yet considering both above Scriptures, Paul clearly reveals that in our spiritual warfare against sin and evil, we do not fight against literal flesh in any way, including that we do not fight against our own literal flesh (body matter).  Considering that we do not fight against our own flesh (body matter), such than must not be that evil element about ourselves against which we must war, while rather the spirit of the flesh (the invisible spirit of man) is that evil element.     aT-6:32
     Some false or evil worshippers can in spirit form leave their body, and then again enter into their body.  One should consider that if the flesh (body matter) of such worshippers is that which is evil about them, then after they leave their body, they as a spirit would be a pure spirit.  One should also consider that if the flesh (body matter) of man is what is evil about him, after death the wicked as well as the righteous, than as a spirit would be delivered from that which is evil about them.       aT-6:33
V     Although man's body in respect to it's involvements is evil, according to Scriptures given above man's body also in respect to it's involvements can be Holy! Considering all Scriptures and aspects of this chapter, and considering that man's body and members can be said to be either evil or Holy, because of their involvements with either evil or Holiness, it is clear that man's flesh (body matter) of it's self is neither evil nor Holy.  One should here remember Paul's statements which read, "there is nothing unclean of itself...  all things indeed are pure", "Unto the pure all things are pure".       aT-6:34



Section 1
 Chapter 7

     Considers Several Different Wordings (Terms) which the Bible Uses when Speaking of Man's Inherit "law of sin" (Adamic Inclinations), in Further Considering Man's Flesh (body matter) and Man's Sinfulness.
     Further Determines Whether Man's "Tabernacle Of Flesh (body matter)" Of It's Self Is Evil, Of It's Self Being A Defilement Of Sin To Man who Dwells Therein.

     The Bible most often uses either one of the five terms, "flesh, body, heart, spirit (man's spirit), or old man", when speaking of man's inherit "law of sin".  Following are several verses which use the wording "old man" to denote man's "law of sin (Adamic inclinations).     aT-7:1
     (Romans 6:6), "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that hence forth we should not serve sin (Romans 6:6),       aT-7:2
     (Eph 4:22-24), "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts...  And that ye put on the new man which after God is created in righteousness and true holiness" (Eph 4:22-24),     aT-7:3
     (Col 3:9-10), "Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new man which is renewed in knowledge after the image of him that created him" (Col 3:9-10)     aT-7:4
     When the Bible speaks of the Christian crucifying and putting off the "old man" and putting on the "new man" it is quite clear that it is speaking of one dealing with the "inner man", "inward man", and "hidden man of the heart" (man's spirit), rather than speaking of one dealing with the "outward man" (man's physical body).  Note Apostle Paul and Peter speaking of mankind use the terms "inner man", "inward man", "hidden man of the heart" and "outward man".  The Adamic inclinations of man's spirit, need "crucified" (put to death) and "put off" as stated in the above verses.  Prophet Ezekiel says, "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?" (Ezek 18:31).     aT-7:5
     Many Scriptures which use the words flesh, body, or heart to denote man's inherit element of evil, obviously cannot be taken literally (understood with technical adherence to given wording). In such Scriptures (of which several are given in this chapter) either, the terms flesh, body, and heart dare not be taken to mean one's physical (literal) flesh, body or heart, or the way in which flesh, body, or heart is spoken of, cannot be taken literally.     aT-7:6
     The Bible uses the word heart around 800 times.  Of these 800 times, most often, the Bible quite obviously is not speaking of the actual or literal heart.  Some Scriptures which use the word heart and yet quite obviously are not speaking of the literal heart speak of, rending one's own heart, making one's self a new heart, lifting up our hearts with our hands, of people's hearts melting, setting up idols in our hearts, hearts of stone, tables of the heart, while many other examples could be given.  Considering how these Scriptures speak of man's heart how can one conclude that the scriptures that speak of man's heart as being evil are teaching that man's actual heart (body matter) is evil?       aT-7:7
     The Bible when using the word heart often is speaking of a spiritual element about man rather than a visible or material part of man.  When the Bible uses the word heart, it is often speaking of the "inner" and "hidden man of the heart" (man's spirit).  Many Scriptures such as those following, use the word heart as though the heart were one with man's spirit;       aT-7:8
     (Deu 2:30), "...For the Lord thy God hardened his spirit, and made his heart obstinate".     aT-7:9
     (Ezek 11:19), "...I will put a new spirit within you; and I will take the stony heart out of their flesh".      aT-7:10
     (Ezek 18:31), "...make you a new heart and a new spirit: for why will ye die, O house of Israel?".      aT-7:11
     (Psa 51:17), "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise".     aT-7:12
     (Isaiah 57:15), "...to revive the spirit of the humble, and to revive the heart of the contrite ones:"     aT-7:13
     Many other such Scriptures could be given.

     As the Bible when using the word heart, often in reality is speaking of man's spirit, rather than speaking of man's actual or literal heart, so also it appears that the Bible, when using the words flesh and body, often in reality is speaking of the spirit of man (spirit of the flesh), rather than speaking of man's actual flesh (body matter).         aT-7:14
     The Scriptures teach that the flesh and body of man is evil very much in the same way as they teach that the heart of man is evil.  Some Scriptures concerning the evil in the flesh and body read;       aT-7:15
     (Gal 5:19-21)  "Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revelings...".     aT-7:15.5
     (Rom 7:13)  "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live".     aT-7:16
     (Rom 7:18)  "For I know that in me (that is, in my flesh,) dwelleth no good thing...".     aT-7:17
     (Rom 7:24)  "...who shall deliver me from the body of this death?"     aT-7:18
     (Rom 8:10)  "...the body is dead because of sin...".       aT-7:19

     Some Scriptures concerning the evil in the heart read;
     (Gen 6:5), "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually".     aT-7:21
     (Pro 20:9), "who can say, I have made my heart clean, I am pure from my sin?".     aT-7:22
     (Jer 17:9), "The heart is deceitful above all things, and desperately wicked: who can know it?".     aT-7:23
     (Matt 15:19), "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies".     aT-7:24
V     Considering that the Scriptures speaking of the heart most often are speaking of the hidden man of the heart rather than man's literal heart, and considering the Scriptures speak of the heart being evil much in the same way as they do of the flesh and body being evil, how can one conclude that the Scriptures that speak of man's flesh and body as being evil are teaching that man's actual flesh (body matter) is evil?     aT-7:25
     Following are scriptures using the words flesh and body to denote man's inherit evil which clearly cannot be taken literally.  In these verses obviously the terms body and flesh cannot be taken literally or the way in which Paul spoke of them to be dealt with cannot be taken literally;  "And they that are Christ's have crucified the flesh with the affections and lusts (Gal 5:24), "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that hence forth we should not serve sin" (Romans 6:6).  In considering the above verses one should consider how the Scriptures often in using the word "heart" are not speaking of one's literal or physical heart.       aT-7:26
     The Old Testament numerous times speaks of flesh as being a weak and corruptible thing (subject to deterioration and death). Yet surprisingly according to a study of the words flesh and body, the Old Testament very rarely speaks of the flesh as being evil.  Mainly only three Old Testament Scriptures speak of the flesh as being evil or reveal that it can be evil, while even these three most pertinent Scriptures as follow are not very clear concerning such;     aT-7:27
     (Gen 3:6) "And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years"     aT-7:28
     (Eccl 11:10)  "Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity".  Technically this verse gives the thought that evil can be divided from man's flesh, rather than teaching man's actual flesh (body matter) is evil.      aT-7:29
     (Psalms 38:3-7&18)  This Scripture, likely written after David had committed some particular sin, reads, "There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over my head...  My wounds stink and are corrupt because of my foolishness...  For my loins are filled with a loathsome disease: and there is no soundness in my flesh. ...For I will declare mine iniquity: I will be sorry for my sin"       aT-7:30

     Their are also several Scriptures that use the term "spirit" when speaking of man's element of inherit evil, which Scriptures read;     aT-7:31
     (James 4:5)  "Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?".        aT-7:32
     (2 Cor 7:1 )  "...Let us cleanse ourselves from all filthiness of the flesh and spirit.  "     aT-7:33
     (Proverbs 25:28)  "He that hath no rule over his own spirit is like a city that is broken down and without walls".     aT-7:34
     (Pro 16:32)  "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city".     aT-7:35
     (Malachi 2:15&16)  Herein prophet Malachi twice said, "...take heed to your spirit...".     aT-7:36
     Considering the many aspects of material matter and flesh (body matter) contained in the previous chapters, considering that most Scriptures speaking of the man's heart are not speaking of man's literal heart, considering that James says "The spirit that dwelleth within us lusteth to envy", and considering that Paul clearly speaking of man's physical flesh (body matter) says that we do not war against such, it is clear that when the Bible speaks of the flesh, body, or heart as an evil thing it is speaking of the spirit of man therein being evil rather than speaking of man's literal flesh, body, and heart, (body matter) being evil.  Remember how a book can be said to be evil without the actual material matter of it being evil.  Even though man's flesh is evil in respect to it's involvements such does not mean the actual material matter thereof is evil and a defilement to man.     aT-7:37
     The nigh above chapters indicate that God must deal with man's spirit to deliver him from the law of sin, and indicate that merely departing from one's body matter at death is not the actual solution which delivers man from the law of sin.  Yet, for the sake of clarifying such further, various Scriptures pertaining to how man is delivered from the law of sin (Adamic nature), are provided and considered in the next chapter.     aT-7:38



Section 1
 Chapter 8

     Considers How the Christian In This Present life Experiences A Particular Deliverance From "Law of Sin" (Adamic Inclinations), And In Heaven will Be Totally Delivered From The "Law Of Sin" (Adamic Inclinations).
     Considers Whether The Christian Is Totally Delivered From The "Law Of Sin" (Adamic Inclinations) Merely By Departing From His Body Of Flesh (Body Matter) At Death, Or By God Doing A work with Man's Spirit.

     As was revealed in Chapter 5 of this writing, man because of his inherit "law of sin " without a special help of God is void of righteousness and can do nothing that is truly good.  Apostle Paul speaking of the law of sin dwelling in his body, and speaking of his desire to be delivered from this bondage said, "...law of sin which is in my members.  O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:23-24).       aT-8:1
     Following are various Scriptures pertaining to how the Christian during his earth life in the flesh, through Christ's attributes (grace or power), experiences a particular deliverance from his inherit law of sin (Adamic inclinations).     aT-8:2
     (Romans 8:2), "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death".     aT-8:3
     (2 Cor 5:17), "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new".     aT-8:4
     (2 Pet 1:4), "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust".     aT-8:5
     (Romans 6:20-21), "For when ye were the servants of sin, ye were free from righteousness.  What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death".     aT-8:6
     "Wherefore, my brethren, ye also are become dead to the law [law of sin] by the body of Christ.  For when we were in the flesh, the motions of sins, which were by the law did work in our members to bring forth fruit unto death.  But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter" (Romans 7:4-6).     aT-8:7
     "Being then made free from sin, ye became the servants of righteousness" (Romans 6:18).     aT-8:8
     "But now being made free from sin, and become servants to God, ye have your fruit unto holiness and the end everlasting life" (Romans 6:22).     aT-8:9
     According to the above verses, the Christian during his earth life can be delivered from the law of sin (Adamic inclinations) insomuch that he can be new creature in Christ, can be a partaker of the divine nature, and is now ashamed of those things which before he had chosen to do.  The Christian is not only delivered from the law of sin in that he can effectually and to a significant extent rule over the law of sin, but delivered from the law of sin (his evil inclinations) insomuch that he experiences a change in his desires and affections!  Yet since many Scriptures clearly reveal that the Christian must throughout his earth life strive against and put to death the inclinations of his flesh (law of sin), it is clear that the Christian during his earth life is not delivered from the law of sin to the extent that he is never allured or tempted thereby.       aT-8:10
     Considering how the Christian in his earth life experiences a particular deliverance from the law of sin (Adamic inclinations), without being ridded of his flesh or body, should one think that merely departing from the physical body at death, is what delivers from law of sin (Adamic inclinations)? One should here remember that if departing from one's flesh (body matter) at death, was the actual solution that totally delivers the Christian from his inherit element of evil, then at death the ungodly would be totally delivered from their inherit element of evil as well as the Christian.  Since it is clear that "unclean or evil spirits" (spirits such as Jesus cast out of many individuals) having no body or flesh exist, one should consider that spirit can be evil or unclean without body or flesh.     aT-8:11
     In Heb 12:18-25 Apostle Paul speaks of God's old Testament people coming before God at mount Sinai and hearing God speak on earth, as compared to God's people of the New Testament coming into the presence of God and hearing God speak from heaven.  In this Scripture  Paul speaks of the Spirits of the Christians being made perfect in the heavenly Jerusalem saying, "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men make perfect, And to Jesus the mediator of the new covenant...  See that ye refuse not him that speaketh.  For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:" (Heb 12:22-25).  In the above Scripture again note how it speaks of the Spirit's of just men being made perfect.       aT-8:12
V     Remembering that body or flesh when void of spirit is merely the material matter of the body, considering James says, "The spirit that dwelleth in us lusteth to envy", and considering the nigh above thoughts and Scriptures, it is quite clear that the Christian after death will be totally delivered from the "law of sin" by God doing a renewing work with his invisible spirit (one's inner man) rather than merely because of having departed from his corruptible body matter.  Yet it is true that in due time God will give the Christian a new and  incorruptible body as well as do a renewing work with man's spirit.     aT-8:13



Section 1
M   Chapter 9
Concerning Christ's Existence Before Coming To Earth
(Christ's Preexistence)

     Scriptures pertaining to Christ and His preexistence clearly teach that Christ was before all things, teach that Christ was begotten of God and the first born of all creatures, teach that God created all things by Him, teach that Christ coming to earth (being manifest in the flesh) was from heaven, and teach that Christ was the first begotten from dead.  Following are five groups of Scriptures that pertain to different areas of Christ's preexistence;     aT-9:1

Group One
     Following are various Scriptures concerning Christ being born or begotten;  The words "begotten" and "born" have no essential difference as in the "King James Version" they quite often are translated from and originate from the same Hebrew or Greek word.     aT-9:2
     Christ was begotten of God, born into the world, and the first begotten from the dead (first to resurrect from the dead into a glorified body).  In the following group of Scriptures the first 6 verses pertain to Christ being begotten of God, the next 3 verses pertain to Christ's birth into the world, and the last 2 verses pertain to Christ being begotten from the dead (resurrecting).       aT-9:3

Jesus Begotten of God
     (Psa 2:7) "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee".  The importance of the above verse is strengthened since it is referred to three times involving Acts 13:33, Hebrews 1:5, and Hebrews 5:5.     aT-9:4
     (John 3:16), "For God so loved the world, that he gave his only begotten Son...".     aT-9:5
     (1 John 4:9), "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world...".     aT-9:6
     (John 1:14), "..  and we beheld his glory, the glory as of the only begotten of the Father.     aT-9:7
     (John 1:18), "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him".     aT-9:8
     (John 3:18), "...he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God".       aT-9:9

Jesus Born into the World
     (Isaiah 9:6), Herein prophet Isaiah quite clearly speaking of Christ's birth into the world, prophesied saying, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The prince of Peace" (Isaiah 9:6).     aT-9:9.5
     (Matt 2:1), "Now when Jesus was born in Bethlehem of Judea...".     aT-9:10
     (Luke 2:11), "For unto you is born this day in the city of David a Saviour, which is Christ the Lord".     aT-9:11

Jesus the First begotten from the Dead
     (Col 1:18), Herein Paul speaking of Christ's resurrection from the dead said, "And he is the head of the body, the church: who is the beginning, the firstborn from the dead...'.     aT-9:12
     (Rev 1:5) "And from Jesus Christ, who is the faithful witness, and the first begotten from the dead...".     aT-9:13

Group Two
     Following are Scriptures which appear to be speaking of Christ being the first born or first begotten of all creatures, and thus being before all things.  These verses are not thought to be speaking of Christ's birth into the world or of Christ being the first born from the dead.  These verses are thought to be speaking of another early birth.     aT-9:14
     (Col 1:13&15-17), Herein Paul writes, "...his dear Son:  ...who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and in earth...  And he is before all things, and by him all things consist".  Since this Scripture in speaking of Christ being "the first born of every creature", connects such with Christ being creator of all things and being "before all things", it quite clearly is speaking of an early birth, such as before the creation of the world.  This Scripture thus, quite obviously in not speaking of Christ being born into the world or being the first born from the dead.     aT-9:15
     (Heb 1:6), "And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him".  Note how this verse gives the thought of bringing one who was already begotten into the world.        aT-9:16
     (John 3:16, 1 John 4:9)  These Scriptures in saying, "For God so loved the world, that He gave his only begotten Son...", "..  God sent his only begotten Son into the world...", give the thought that Christ was preexistent and was begotten of God, before He was given and sent into the world.       aT-9:17
     (Psa 2:7)  "I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee."  Acts 13:33 speaking of this verse connects it to Christ's resurrection from the dead, while it appears Hebrews 1:5-6 connect this verse to an earlier birth of Christ such as being the first begotten of all creatures.        aT-9:18

Group Three;
V     Miscellaneous Scriptures which together clearly teach that Christ the Son had a very important existence with the God the Father before coming, to earth.      aT-9:19
     (John 17:5), Jesus said, "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was".     aT-9:20
     (John 17:24), "Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world".        aT-9:21
     (Rev 3:14), "...These things saith the Amen, the faithful and true witness, the beginning of the creation of God;".     aT-9:22
     (Rev 22:13&16), "I am Alpha and Omega, the beginning and the end, the first and the last." "I Jesus... am the root and the offspring of David, and the bright and morning star".        aT-9:23
     (John 8:58), "Jesus said unto them, verily , I say unto you, Before Abraham was, I am".        aT-9:24
     (Micah 5:2), Herein prophet Micah prophesying of Christ said, "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old from everlasting..".     aT-9:25
     (1 John 1:1-2), Herein apostle John speaking of Christ, and speaking of how he and the other disciples had seen and touched Christ said, "That which was from the beginning, which we have heard, which we have seen with our eyes.  which we have looked upon, and our hands have handled, of the word of life; (For the life was manifested.  and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)".  Reading the above verses together with St John 1:1-28 clarifies that "the word" is Christ.     aT-9:26
     (Phil 2:5-8), "Let this mind be in you, which was also in Christ Jesus: who being in the form of God, though it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant.  and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross".      aT-9:27
     (2 Cor 8:9), "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich".      aT-9:28
     (2 Tim 1:9), "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began".     aT-9:29
     (Heb 10:5), "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:".  Does this verse not seem to be speaking of a body being prepared for that which was already in existence?     aT-9:30
 
Group Four;
     Scriptures speaking of Christ that clearly reveal that  Christ was used of God as creator of the universe.      aT-9:31
     (Col 1:15-19), "Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven.  and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.  And he is the head of the body, the church: who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell;".     aT-9:32
     (2 Cor 8-6), "But to us there is but one God, the Father, of whom are all things and we in him; and one Lord Jesus Christ, by whom are all things, and we by him".     aT-9:33
     (Eph 3:9), "And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ".       aT-9:34
     (Heb 1:1-2), "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;".       aT-9:35
     (St John 1:1-3&14-15), "In the beginning was the Word, and the Word was with God, and the Word was God.  The same was in the beginning with God.  All things were made by him; and without him was not any thing made that was made...  And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him [clearly bearing witness of Christ], and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me".  One should consider, that according to earth life existence, John was before Christ because he was born first, yet considering Christ's preexistence Christ was before John.       aT-9:36
     (Gen 1:26), Herein God very possibly was including Himself and His Son when He used the words "us and our", when speaking of the creation, Saying, "And God said, Let us make man in our image, after our likeness:...".       aT-9:37
     (Gen 11:6-7), Herein God very possibly also was including Himself and His Son when He said, "And the Lord said...  let us go down, and there confound their language, that they may not understand one another's speech".       aT-9:38

Group Five;
     Scriptures that clearly reveal that Christ in His preexistence dwelt in heaven with His Father, and reveal that Christ in coming to earth came from heaven.       aT-9:39
     (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."     aT-9:40
     (John 3:31), Herein John the Baptist speaking of Christ said, "He that cometh from above is above all:  ...he that cometh from heaven is above all".     aT-9:41
     (John 6:51), Jesus said, "I am the living bread which came from heaven: if any man eat of this bread, he shall live forever...".  In St.  John chapter 6 Jesus repeatedly stated the above message.     aT-9:42
     (John 6:38), "For I came down from heaven, not to do mine own will, but the will of him that sent me".     aT-9:43
     (John 6:62), "What and if ye shall see the Son of man ascend up where he was before?"..     aT-9:44
     (John 8:23), "And he said unto them, Ye are from beneath: I am from above; ye are of this world, I am not of this world".       aT-9:45
     (John 8:42), "...for I proceeded forth and came from God; neither came I of myself, but he sent me".,      aT-9:46
     (John 13:3), "Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;".     aT-9:47
     (John 16:28), "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father".     aT-9:48
     (1 Cor 15:47), "The first man is of the earth, earthy: the second man is the Lord from heaven".        aT-9:49
V     The above five groups of Scriptures quite clearly reveal that Christ was begotten of God before the world began, clearly reveal that Jesus had an important existence with God before the world began, reveal that Christ was used as creator of all things, and reveal that Christ in coming to earth came from heaven.     aT-9:50

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