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aT  JESUS CHRIST THE SON OF GOD AND SON OF MAN  
Part 1  Continued

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.      


Section 1
M   Chapter 10

     Considers Christ's Spirit (Inner man, Spiritual person) and Flesh (Outer Man, Body Matter) and Where They Originated From.

     Following are several verses which speak about Christ being bread from heaven, which bread is able to quicken and give eternal life;       aT-10:1
     (John 6:48&50), Jesus said, I am the bread of life.  ...This is the bread which cometh down from heaven, that a man may eat thereof, and not die".     aT-10:2
     (John 6:51), "I am the Living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world".     aT-10:3
     (John 6:57-58), "...so he that eateth me, even he shall live by me.  This is that bread which came down from heaven:.  not as your fathers did eat manna, and are dead! he that eateth of this  bread shall live for ever".     aT-10:4
     Within the above verses, three times Jesus taught that He was the bread which came down from heaven which would give eternal life to all those that would eat thereof.  Considering the above verses it is very clear that Jesus in speaking of bread from heaven was speaking of something that quickens and gives eternal life.  Verse 33 of this chapter also says much the same reading  "For the bread of God is he which cometh down from heaven, and giveth life [note the 3 other verses say eternal life] unto the world."  Jesus in this Scripture speaking of this quickening and eternal life giving bread from heaven said, "...  the bread that I will give is my flesh...  Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.  Whosever eateth my flesh, and drinketh my blood, hath eternal life...  This is that bread which came down from heaven.." (John 6:51&53-54&58).        aT-10:5
     Christ in the above Scriptures speaking of "living bread" was obviously speaking of His living flesh (Spirit and body matter).  Thus the words flesh and bread as used by Christ in the above Scriptures, could possibly denote Christ's Spirit or denote Christ's body matter or denote both.  Here in the context of Christ speaking of bread originating from heaven that quickens and gives life, was Christ speaking of His Spirit (which enlivened His flesh) originating from heaven and being able to quicken and give life, or was He speaking about His body matter originating from heaven and being able to quicken and give life or was He teaching that His Spirit and body matter both originated from heaven and together were able to quicken and give life  (His Spirit and body matter being of equal importance)?  Christ in verse 63 of the same chapter, as He later explains Himself to His disciples, quite clearly answers the above question as He speaking of His own flesh and Spirit says, "It is the Spirit that quickeneth: the flesh [body matter] profiteth nothing: the words that I speak unto you, they are spirit, and they are life".  Through eating and drinking the Spirit that dwelt in Christ's flesh, one is quickened and eternal life is received!       aT-10:6
     Clearly the eternal Spirit that dwelt within Christ's flesh (body matter), quickening it and motivating it, originated from heaven.  Paul also teaches that Christ came from heaven and places the emphases on Spirit rather than body matter writing, "...The first man Adam was made a living soul; the last Adam was made a quickening spirit.  The first man is of the earth, earthy: the second man is the Lord from heaven" (1 Cor 15:45&47)     aT-10:7
     Christ at times taught things, almost impossible to understand at the moment, to test the faith and loyalty of His followers.  In one occasion when all where thinking: of the literal and actual temple in Jerusalem He then said "...Destroy this temple, and in three days I will raise it up (John 2:19), yet Christ was speaking of the temple of His body rather than the literal temple in Jerusalem. Christ's body was a temple wherein dwelt His eternal and heavenly Spirit.  After Jesus had repeatedly told the multitude they must eat His flesh and drink His blood the Scriptures say, "From that time many of his disciples went back, and walked no more with him." (John 6:66).  One must be careful not to take some of these Scriptures wherein Jesus was testing the faith and loyalty of His disciples to literally.     aT-10:8

     As the drinking of animal blood has been forbidden throughout all times one should consider how much less God would desire that man would drink the literal blood (material matter) of His only begotten Son.  Considering all Scriptures it is quite clear that Jesus was not speaking of His literal flesh and blood (body matter) when He so emphatically taught that man must eat his flesh and drink his blood to be able to inherit eternal life.     aT-10:9
V     Jesus immediately after teaching the need of eating His flesh (none literal flesh) then continuing to speak about His flesh (none literal flesh) said this is the bread which came down from heaven..." (John 6:56-58).  Considering that Jesus in these Scriptures was not speaking of His literal flesh and blood when He said such must be eaten and drank, how can one then turn around, and conclude that Jesus in those same Scriptures was speaking of His literal flesh and blood when He taught it was from heaven?  Thus by the above Scriptures it cannot be concluded that Christ's flesh and blood (body matter was from heaven.       aT-10:10
V     The Catholic faith believes that in the communion ceremony the bread and wine actually and literally turns into the flesh and blood (body material) of Christ.  The Catholic faith likely believes such because of firmly believing that Christ was speaking of His actual and literal flesh (body material) when He said, "Except ye eat the flesh of the Son of man, and drink his blood ye have no life in you".  Concerning the Catholic Church or anyone who believes that Christ was speaking of His literal flesh when He said we must eat and drink His flesh and blood to be saved, they likely should believe that He also was speaking of His literal flesh when He said it was from heaven.  With due respect to such, concerning those who firmly believe that Christ was speaking of His literal flesh when He said such was from heaven, they also likely should believe He was speaking of His literal flesh when He said we must eat such to be saved.  Yet the Catholic faith believes that Christ here was speaking of His literal flesh with respect to eating it, but not of His literal flesh with respect to it being from heaven!  While, others including many Mennonites, then firmly believe that Christ here was speaking of His literal flesh with respect to it being from heaven, but not with respect to eating it!  Why is this strange confusion?     aT-10:11

     Scriptures as given in the previous chapter of this article, clearly teach that Christ in His preexistence was in heaven.  Following are Scriptures that reveal this Christ in coming to earth from His preexistence, took on a new form and a body such as He did not have when He was in heaven;  (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:"  (Phil 2:5-8)  "...Christ Jesus: Who, being in the form of God, thought 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,..."  (John 1:14)  "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."     aT-10:12
V     Considering that Christ in coming to the earth took on a body such as He did not have in His heavenly preexistence, and considering that Jesus in speaking of coming from heaven was speaking of proceeding forth from His heavenly preexistence involving His past form how can one conclude that Christ in teaching that He was from heaven was teaching the His body matter (new form) originated there?  If an individual came from China to the United States and in United States would have a new physical member grafted onto himself, and in United States would tell the Americans that he was from China, telling such would not be telling that his new physical member which he had grafted upon himself, was from China.  When one thinks that because Jesus was from heaven, Christ's body or outer man need have been from there, firstly likely they are placing to much emphases on things that are seen (outer man), and not sufficient emphases on things that are not seen (the eternal Spirit of Christ, Christ's inner man), and secondly forgetting that  one's real person is Spirit (inner man).       aT-10:13
     Jesus said, "What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (John 6:62-63).  Considering that in the above verses, Christ after speaking of being from heaven, then immediately emphasized His Spirit, and said that His flesh profiteth nothing, one cannot conclude Christ in these verse was teaching that His flesh (body matter) was from heaven.      aT-10:14
     Jesus in John 3:13 reveals that His real person came from heaven saying,  "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven."  Since this verse gives the thought that Christ had already ascended up to heaven and clearly says that Christ is in heaven, it appears this verse is speaking of Christ's Spirit (Christ's inner man, Spiritual person) rather than His body matter (His outer man, material person).  As Christ in this verse appears to be speaking of His Spirit, rather than His body matter, one cannot conclude that Christ in this verse is teaching that His body matter came from heaven.  Although the Scriptures make it clear that Christ's real person (Spirit) came from heaven, none of the above Scriptures give evidence or specifically teach that Christ's flesh (body matter, of which Jesus said it "profiteth nothing" and counted as a mere temple wherein He dwelt") originated from heaven.  Other Scriptures which give essential light on the origin of Christ's body matter will be given later       aT-10:15

Chapter Conclusions
     Christ's real person (Spirit and inner man) came from heaven.  The Scriptures in this chapter to not give evidence or specifically teach that Christ's flesh (outer man, body matter) which He took upon Himself came from heaven.     aT-10:16



Section 1
M   Chapter 11

     Considers Christ Coming In the Flesh, And The Word Being Made Flesh
     Determines Whether The Word Was Made Flesh By Turning Into And Being Transformed Into Flesh (Body Matter), Or Whether The Word Was Made Flesh By Entering Into and Dwelling In A Body Of Flesh (Body Matter).

     Apostle John speaks about the Word as here follows;     aT-11:1
     (John 1:1-4)  "In the beginning was the Word, and the Word was with God, and the Word was God.  2The same was in the beginning with God.  3All things were made by him; and without him was not any thing made that was made.  4In him was life; and the life was the light of men.  5And the light shineth in darkness; and the darkness comprehended it not "     aT-11:5
     Note how the above verses teach that the Word was God, the Word in the beginning existed together with God, the Word made all things, and was a light.        aT-11:6

     (John 1:9-12)  "That was the true Light, which lighteth every man that cometh into the world.  10He was in the world, and the world was made by him, and the world knew him not.  11He came unto his own, and his own received him not.  12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:"     aT-11:10
     Note how clearly the above verses are speaking of Jesus.  Many Scriptures given in paragraphs aT-9:32-38 speak of Jesus being creator of the all things, as the above Scriptures speak of the Word being creator of all things.       aT-11:11

     The following Scriptures also appear to be speaking of the Word as largely being one with Jesus;     aT-11:12
     (1 John 1:1-2)  "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; 2(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;)"       aT-11:14

     (Rev 19:12-15)  "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.  13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.  15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God."  Note other Scriptures quite clearly speaking of Jesus speak of Him ruling with a rod of iron.       aT-11:18

     Verses 14-15 of John chapter 1 then continuing to speak of the Word read,       aT-11:19
     (John 1:14-15)  "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.  15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me."      aT-11:21
     It is obvious and certain that John the Baptist gave the witness as in verse 15 in reference to Christ.  As John 1:14-15 are read together with verses 1-11, it is very clear that the Word is Christ.  As the above and below Scriptures are read it is very clear that the Word was made flesh in the way of the "Word" being manifested and revealed through and with a visible body of flesh, in the person of Jesus Christ.  In considering this chapter it is important that one keeps in mind that God, Christ, and the Word are all as one.  The "Word" is that which Christ consisted of in His preexistence.  The Word obviously was one with Christ's real person in His preexistence and quite obviously continued to be one with Christ's real person (Christ's Spirit) in His earth life .        aT-11:22
     After Christ had told the multitude they must eat His flesh and drink His blood to be saved He then said  "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life."  Jesus was speaking of eating and drinking His Spirit and the Word of which He was.     aT-11:23

V     Following are Scriptures that portray that the Word (Christ) was made flesh by entering into, or taking on a body of flesh (body matter), rather than the Word turning into or being transformed into flesh (body matter);  Please note how these verses, speaking of the involvement of Christ (the Word), with flesh say, "took part", "took on", "took upon", "manifest in", and “come in".       aT-11:24
     (Heb 2:14), "Forasmuch then as the children are partakers of flesh and blood.  he [Christ] also himself likewise took part of the same...".     aT-11:25
     (Heb 2:16), "For verily he [Christ] took not on him the nature of angels, but he took on him the seed of Abraham".     aT-11:26
     (1 Tim 3:16), "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".       aT-11:27
     (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".     aT-11:28
     (2 John 7), "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".     aT-11:29
     (Romans 8:3), "...God sending his own Son in the likeness of sinful flesh.     aT-11:30
V     Hebrews 10:5 reads, "Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldest not, but a body hast thou prepared me:".  This verse clearly gives the thought of Christ the Word entering into a body of flesh that was prepared for Him.  If the Word, Himself turned into flesh rather than taking on or entering into flesh, for what purpose or element would a body have been prepared?     aT-11:31
V     Again note how the above verses speak of the Word being made flesh in the way of taking on and entering into a body of flesh, rather than the Word Himself turning into flesh (body matter).     aT-11:32

     Phil 2:6-8 reads, "Who being in the form of God, thought 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...".     aT-11:33
     Note this verse uses both the term "took upon" and the term "made in the likeness of men".  This verse thus indicates that Jesus was made in the likeness of men, through taking on man's form, rather than through turning into flesh or body.        aT-11:34
     The verse which reads "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 1:14), since it says "the word was made flesh" by some has been thought or taken to mean that the Word was turned into and been transformed into flesh (body matter), rather than the Word having taken on a body of flesh (body matter).  One should consider that the wording "the word was made flesh" corresponds almost exactly with the wording in the above verses (Phil 2:6-8), which state that Christ (the Word) "was made in the likeness of men".  One should also consider that Phil 2:6-8 then reveals that Christ (the Word) "was made in the likeness of men" by taking on the form of a servant rather than turning into flesh.     aT-11:35
V     Following are two examples of how it can properly be said something was made or became something else, without the one thing technically or in reality becoming another thing.  In these two examples, rather than one thing being transformed or turning into another thing, the one thing still remained what it previously was, but was only combined with another element.       aT-11:36
V     The first example involves a tractor and a car body.  If someone would put a car body onto a tractor, a quite proper explanation for this transformation would be to say a tractor was made or became a car.  Yet, although it can properly be said a tractor became a car, it is clear that within this tractor and car combination, the tractor still existed and the car body still existed, and is clear that the tractor it's self did not become a car body.  If an individual would see a tractor with a car body put onto it, and writing a letter to his friend about this transformation would write "a tractor became or was made a car", and his friend who received the letter would firmly interpret it to say the tractor it's self turned into a car rather than having taken on a car body, likely we would consider the letter to be interpreted and understood quite wrongly.     aT-11:37
V     The second example involves a peach tree being grafted onto a plumb tree root.  Concerning a peach tree being grafted onto a plumb tree root, one could naturally and rightly say a plumb tree root was made a peach tree, yet it is clear that in this plumb tree and peach tree combination, the plumb tree root still exists, and it's self did not turn into a peach tree.  In the same way as such can be said, so also it can be said that the word became or was made flesh, although the Word technically did not turn into or become flesh (body matter).     aT-11:38
     Yet involving natural trees, the root under ground and the tree above ground are much more one, than the Word (Christ) and the mortal flesh into which He entered.  Because of the curse caused by our first parents sin, man's flesh became mortal and subject to suffering.  Man's flesh (body material) is like a lowly mortal tree to which Christ the Word, being as a Holy root, humbly allowed Himself to be grafted thereon.  The humiliation of Christ involved Christ being willing to take upon Himself a body like to man's and therein endure suffering and temptation like man must endure.     aT-11:39
     In the following paragraphs are several verses, with thoughts and questions in further clarifying whether "the Word was made flesh" through the Word Himself turning into and becoming flesh (body matter), or through Christ (who is one with the Word) taking on and dwelling within a body of flesh (body matter).     aT-11:40
V     If the Word of God, which is one with God, would have turned into or been transformed into Christ's actual flesh (body matter) than Christ's flesh would have been of great importance, and Christ's flesh (body matter) likely should have been worshipped as God, why then did Jesus concerning flesh including His own say, "the flesh profiteth nothing" (John 6:63)?     aT-11:41

     1 Pet 3:18 reads,  "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:"       aT-11:42
     (1 Tim 3:16) reads "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."     aT-11:43
V     If the Word of God had turned into and become Christ's literal and physical flesh.  Christ flesh (body matter) would have been very important, and been like to God.  If such were true, why did Apostle Paul and Peter in the above verses speak of Christ's flesh as something weak, and speak of Christ's Spirit as that strong element whereby Christ was justified and quickened.      aT-11:44
     Following are several more Scriptures which also emphasize Spirit rather than flesh..     aT-11:45
     (1 Cor 15:45 also see verse 47)  "And so it is written, The first man Adam was made a living soul; the last Adam [quite obviously Christ] was made a quickening spirit."     aT-11:46
     (John 4:24)  "God is a Spirit: and they that worship him must worship him in spirit and in truth."  (John 1:1)  also reads "In the beginning was the Word, and the Word was with God, and the Word was God."  Considering that God is a Spirit and considering that God is one with the Word should it be thought that the Word (God, Spirit) Himself turned into flesh (material matter)?     aT-11:47

     One should again consider the above verses (given in paragraphs aT-11:25-33), which in speaking of the involvement of Christ (the Word) with flesh, use the terms, "took part", "took on", "took upon", "manifest in", and come in".  One should again consider Hebrews 10:5 which reads, "Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldest not, but a body hast thou prepared me:".  Note how this verse clearly gives the thought of Christ the Word entering into a body of flesh that was prepared for Him.  If the Word, Himself turned into flesh rather than taking on or entering into flesh, for what purpose or element would a body have been prepared?       aT-11:48

V     Considering that God is a Spirit and considering how God hated idolatry, which type of worship counted God to be material matter of wood or stone, or precious metals, does it appear that God would be pleased with an erroneous belief which would count the Word, which is one with God, to have turned into material matter?     aT-11:49

     That the Word was made flesh in the way of taking on a body of flesh, rather than turning into flesh, will become yet more clear as Scriptures in further chapters are considered.     aT-11:50



    Section 1
V    Chapter 12

     Considers Christ's Flesh And Body As Born From Mary And Before His Resurrection.
     Determines Whether Christ's Flesh And Body, As Had On Earth Before His Resurrection, Was Corruptible And Mortal, Or Incorruptible And Immortal.

     The words immortal and incorruptible are very much alike insomuch that in particular verses (note, King James Version) both of these words come from the same Greek word.  Yet most often each word comes from a separate Greek word.  Likely most would agree that a corruptible body must be mortal (subject to death). Yet is it possible for an incorruptible body to be mortal (subject to death)?     aT-12:1

     Following are several verses concerning Christ not seeing corruption with various comments;     aT-12:2
     (Psa 16:10), "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption".     aT-12:3
     (Acts 2:27), "Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption".     aT-12:4
     (Acts 13:35), "Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption".       aT-12:5
V     The three above verses quite clearly give the thought that a special act of God did not suffer Christ's body to see corruption.  If Christ's body would have been born from Mary with an incorruptible body; why would the three above Scriptures speak of it being a special act of God, to not suffer (permit) Christ's body to see corruption?  One should consider the question; if an individual would stress how a special act of God did not permit his car to rust, should others then conclude this individual's car was made of a totally incorruptible material or a highly corrosion resistant material such as stainless steel?       aT-12:6

V     (Acts 13:34), "And as concerning that he raised him (Christ) up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David".  This verse quite clearly gives the thought that Christ before His resurrection was in a corruptible state, as this verse teaches that Christ resurrected to there after, "now no more to return to corruption".     aT-12:7
     (Acts 13:36-37), "For David, after he had served his own generation by the will of God fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption".  Note how this Scripture speaks of King David dying and seeing corruption, and then puts the emphases on Christ not seeing corruption because of being raised again.  If Christ's body as born from Mary was already incorruptible, Christ's resurrection would not have been an important factor in His body not seeing corruption.      aT-12:8
     (Acts 2:31), "He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption".  Note how this verse again accents the resurrection of Christ before it speaks of Christ's flesh not seeing corruption.     aT-12:9

     Considering how man's body is subject to grow feeble with age, considering how man is subject to die, and considering how man's body then is subject to decay, and return to dust, it is clear that man's body is mortal and corruptible.  Although man's body is mortal and corruptible, various Scriptures as follow clearly teach that in the resurrection, the true Christian will resurrect into an immortal and incorruptible body;     aT-12:10
     (1 Cor 15:52-54)  "In a moment in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.  For this corruptible must put on incorruption, and this mortal must put on immortality.  So when this corruptible shall have put on incorruption, and this mortal shall, have put on immortality..."     aT-12:11
     (Rom 8:21& 23)  "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.... waiting for the adoption, to wit, the redemption of our body."      aT-12:12
     (1 Cor 15:42)  "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:"      aT-12:13
     (Phil 3:20-21)  "...heaven; from whence also we look for the Saviour, the Lord Jesus Christ:  Who shall change our vile body, that it may be fashioned like unto his glorious body..."       aT-12:14

     Jesus in Luke 20 35-36 speaking of the immortal bodies and blessed state of the Christian after their resurrection said, "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:  Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection."       aT-12:15

V     Following are several Scriptures speaking of Christ's experience in the flesh, which reveal a great similarity in that body and flesh which Christ took upon Himself with man's body and flesh.     aT-12:16
     (Heb 2:9), But we see Jesus, who was made a little lower than the angels for the suffering of death..."      aT-12:17
     (Heb 2:11), "For both he [Christ] that sanctifieth and they [man] who are sanctified are all of one: for which cause he is not ashamed to call them brethren".      aT-12:18
     (Heb 2:14), "Forasmuch then as the children are partakers of flesh and blood, he (Christ) also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;"     aT-12:19
     (Heb 2:17), "Wherefore in all things it behooved him to be made like unto his brethren...".       aT-12:20
     Numerous Scriptures which also reveal a great oneness between man's flesh and Christ's flesh are also given in Chapter 16.  Such Scriptures speaking of Christ's oneness with man, several times use the term "according to the flesh".  Considering that man's body is mortal and corruptible, do not the above Scriptures indicate, that Christ in His earth life experience also took on a mortal and corruptible body?        aT-12:21
     Considering that Jesus speaking of His flesh said "the flesh profiteth nothing" would one believe it to not properly honor Christ's body, to state that it was corruptible as born from Mary?        aT-12:22

V     The Scriptures in speaking of the resurrection of Christ and man, clearly teach that Christ was the first to resurrect from the dead and clearly reveal that the same power that resurrected Christ from the dead will also resurrect the Christian from the dead.  The Scriptures in speaking of the resurrection of Christ and man, count them as a common and mutual resurrection.     aT-12:23
V     Following are numerous Scriptures pertaining to Christ being the first to resurrect from the dead, please read them carefully;     aT-12:24
     (Acts 26:23), "That Christ should suffer, and that he should be the first that should raise from the dead, and should shew light unto the people, and to the Gentiles".     aT-12:25
     (Col 1:18), "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"      aT-12:26
     (Rev 1:5), "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead...".      aT-12:27
V     (1 Cor 15:20-21), "But now is Christ risen from the dead, and become the firstfruits of them that slept.  For since by man came death, by man came also the resurrection of the dead".  Note how the word "them" as used above involves mortal and corruptible man and states Christ was the first of them to resurrect.     aT-12:28
V     Cor 15:23), "But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming".  Note how this verse includes Christ with mortal and corruptible man.     aT-12:29

     For Christ to raise from the dead was not a small thing and involved a mighty power of God.  Eph :19-20 reads, "...according to the working of his mighty power.  which he wrought in Christ, when he raised him from the dead...".     aT-12:30
     Following are several Scriptures which teach the same power that resurrected Christ from the dead will also resurrect the true Christian from the dead;     aT-12:31
V     (Romans 8:11), "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you".  Does not this verse through stating "shall also quicken your mortal bodies" indicate that Christ's body was mortal as is man's?     aT-12:32
     (1 Cor 6:14), "And God hath both raised up the Lord, and will also raise us up by his own power".     aT-12:33
     (2 Cor 6:14), "Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you".     aT-12:34

     Considering how the above verses speak of the resurrection of Christ and man as a common and mutual resurrection of which Christ is the firstfruit (first to experience), does it seem proper to conclude that Christ did not resurrect from a corruptible and mortal body like the body from which man will and must resurrect?     aT-12:35

     Considering how Paul in nigh above Eph 1:19-20 spoke of a mighty power being required to resurrect Christ from the dead, and considering how the above Scriptures teach that the same power which raised up Christ from the dead will also raise up man from the dead, does it seem proper to believe that mankind must resurrect from the obstacle of a corruptible and mortal body while Christ did not need to resurrect from the obstacle of such a body?       aT-12:36
V     The Scriptures given nigh above, firstly through teaching that Christ was the first to experience the resurrection, and secondly through teaching the same power that resurrected Christ will also resurrect the Christian, were intended to encourage corruptible and mortal man that he will and can resurrect from his humiliated body into a glorious body.  Apostle Peter says, "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus from the dead" (1 Pet 1:3).  Considering the above, one should consider the question; would the resurrection of Christ be used as it is, to encourage mankind to believe that he can and will resurrect from his mortal and corruptible body, if Christ did not resurrect from a body of such a death and obstacles?     aT-12:37

     Paul also speaks of Christ's resurrection and man's resurrection as a one type resurrection in saying the following     aT-12:38
     (1 Cor 15:13)  "But if there be no resurrection of the dead, then is Christ not risen:"     aT-12:39
     (1 Cor 15:16) "For if the dead rise not, then is not Christ raised:".     aT-12:40
     One should consider the question; if Christ was raised from a lessor obstacle and death, than man needs to be raised from, and Christ's resurrection involved a lessor victory than is required for man's resurrection, why would Paul teach as above that if man doesn't resurrect then Christ would neither have resurrected?     aT-12:41
V     Considering all the Scriptures concerning Christ's experience in the flesh and being like unto man, Apostle John had reason to say   "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."  (1 John 4:3).     aT-12:42

     Following are several more verses which also pertain to Christ's earth life experience in the flesh;     aT-12:43
V     (Romans 6:9)  "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him". This verse clearly reveals that after Christ's resurrection, a certain power of death did not have dominion over Him as it did before His resurrection.  Thus this verse clearly reveals that Christ during His earth life experience in the flesh was under a particular power of death, as is a mortal man.     aT-12:44
V     (2 Cor 13:4)  "For though he was crucified through weakness, yet he liveth by the power of God...".  This verse quite clearly is speaking of the weakness of Christ's physical body in that it as born from Mary was subject to dying.     aT-12:45
V     (Hebrews 5:7)  "Who in the days of his flesh, when he had offered up prayers and supplication with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;". Firstly note that this verse speaks of "the days of his flesh" which clearly gives the thought that Christ graduated from a particular fleshly aspect, secondly note this verse speaks of Christ being saved from death, which gives the thought that it was a special act of God that rescued and delivered Christ from death, rather than that His body was born from Mary in an immortal state.        aT-12:46

V     Considering that man's body is corruptible and mortal,     aT-12:47
V     considering how the above Scriptures in Hebrews chapter 2 teach such a oneness in Christ and man (according to the flesh),     aT-12:48
V     considering how the Scriptures speak of the same power that resurrected Christ from the dead, also resurrecting mankind from the dead,     aT-12:49
V     considering how the Scriptures speak of the resurrection of Christ and man as common or mutual resurrection of which Christ is the first born or firstfruit (first to experience),     aT-12:50
V     considering how the Scriptures use Christ's resurrection experience to encourage in man a living hope of resurrecting from a corruptible and mortal body,      aT-12:51
V     considering how the Scriptures speak of Christ not seeing corruption and connect this to God not suffering such to happen,     aT-12:52
V     considering how the Scriptures clearly connect Christ not seeing  corruption to His resurrection,      aT-12:53
V     considering how Paul speaking of Christ's resurrection says, "now no more to return to corruption",      aT-12:54
V     considering all the above, and considering that Jesus speaking of His flesh (body) said it "profiteth nothing", it is quite obvious that Jesus did not see corruption because of the resurrection experience rather than because of being born from Mary in an incorruptible and immortal body.      aT-12:55

     Chapter 16 gives many Scriptures, which are not given in this chapter, which also reveal that Christ's body as born from Mary was a corruptible and mortal body.     aT-12:56

     Following are Scriptures which yet further indicate that Christ's body was corruptible (as born from Mary).  These Scriptures could well be understood to teach that Christ took upon Himself a body having obstacles such as man's body has, so that Christ could encounter and overcome these obstacles in Himself, and thereby establish a remedy for or victory over these obstacles for man;        aT-12:57
     (1 Cor 15:21)  "For since by man came death, by man came also the resurrection of the dead".     aT-12:58
     (Heb 2:14)  "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;".         aT-12:59
     (Gal 4:4-5)  "But when the fullness of the time was Come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons".      aT-12:60
     If Christ did not take upon himself, that under which mankind is, could Christ truly have been the firstfruit of the resurrection?     aT-12:61

     Chapter 15 hereafter, pertains to Christ being a sinless, Holy, and irreplaceable sacrifice, through which man can be redeemed.  Considering that the flesh of animal sacrifices was called Holy flesh and the instruments of the tabernacle were called Holy instruments, even though being subject to corruptive properties, it is clear that Christ's body was not made evil or void of Holiness because of being corruptible.  One should again remember how material matter is not evil of it's self.  One should also remember the example given in chapter 6, concerning books being good and evil without their material matter being so.       aT-12:62
     Paul said, "there is nothing unclean of itself" (Romans 14:14) and said "Unto the pure all things are pure" (Titus 1:15).  Considering that "Unto the pure all things are pure” and considering the Holiness and purity of Christ, should one think that corruptible and mortal flesh (body matter) would have been impure to Christ?  One should again remember that Paul even spoke of the bodies of the Christian being a Holy sacrifice.     aT-12:63

     John 2:19-21 reads,  "Jesus answered and said unto them, Destroy this temple, and in three days I 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" (John 2:19-21).  Later some individuals, with reference to Christ's above statement said, "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands" (Mark 14:58).  John 2:19-21 does not record that Jesus spoke of his first temple (body) and second temple (body) as being built with and without hands, yet if Jesus did one should consider that a body made with hands could symbolize having a corruptible body before His resurrection, while a body made without hands could symbolize resurrecting into an incorruptible and immortal body.  One should here also consider that Jesus quite clearly speaking of His resurrection on the third day said', "...the third day I shall be perfected" (Luke 13:32).     aT-12:64
     Jesus speaking of Himself said, "Therefore doth my father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself.  I have power to lay it down, and I have power to take it again, This commandment have I received of my Father" (John 10:17-18).  Jesus also said "...I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:" (John 11:25).  Considering firstly that Christ was the resurrection and the life and His quickening Spirit had power to resurrect His own body, considering secondly that Christ had power to miraculously evade any human power that would try to kill Him, considering thirdly that Christ to evade being crucified could have simply asked help of God, and had twelve legions of angels to deliver Him (Matt 26:53), and considering lastly that Christ could have healed His own bodily injuries like as He healed the bodily injuries of other individuals, it is clear that even if Christ's body were mortal or corruptible no man could take Christ's life from Him.  Although man had no power over Christ, and no man could take Christ's life from Him, yet it is quite obvious that while Jesus was in His corruptible and mortal body, as long as no miracle intervened, wounds would have taken His life as they did at the time of Him being crucified.  One should again consider 2 Cor 13:4 which speaking of Christ reads, "For though he was crucified through weakness, yet he liveth by the power of God...".  This weakness spoken of here likely pertains to Christ's mortality as had while on earth.      aT-12:65



Section 1
 Chapter 13

     Comparing Christ's Resurrection Of Easter Morning With The Resurrection Of Man That will Take Place At Christ's second Coming.

     Following are several Scripture texts which clearly teach that the resurrection of man will take place at Christ's second coming; 1 Cor 15:22-23& 15:51-52, 1 Thess 4:16, John 6:39&40 &44&54.  The second coming of Christ is considered much more by the writer in an article entitled "The Millennium and Christ's Kingdom".       aT-13:1
     In considering the resurrection of the bodies of the saints, when Christ returns, technically there will be 3 classes of individuals and bodies involved.  One class involves those who are yet alive who have never yet seen physical death.  The second class involves those will have died just prior to Christ's return, whose bodies will not yet have had time to see corruption.  Of this class some may have been in the grave 3 days before their resurrect, just as Christ was before His resurrection.  Concerning this class they basically in all points will resurrect the same as did Christ.  The third class involves those who have been dead for a longer period of time, whose bodies have seen corruption (decay), and may have been decayed and returned to dust for thousands of years.       aT-13:2
     At the resurrection of the last day, the resurrection of many will slightly differ from Christ's resurrection, in that many will have experienced corruption and returned to dust while Christ did not.  Some will not even have experienced physical death.  Although the above differences exist, yet such differences do not contradict with those many Scriptures which speak of the resurrection of Christ and man as a one type resurrection of which Christ is the firstfruit.  No matter what condition one's earthly body is in at the time of the resurrection, all the redeemed, together with Jesus, will receive a incorruptible and heavenly body in place of their mortal and corruptible body which all had while on earth!  At the time of the resurrection, whether one's body has already seen corruption and returned to dust or whether one's body has not yet seen corruption, to know exactly how God will deal with the Christian's earthly body (or the remains thereof) when giving him a heavenly body is difficult to know.     aT-13:3
     Following are several Old Testament Scriptures concerning the resurrection;       aT-13:4
     (Job 19:26), "And though after my skin worms destroy this body, yet in my flesh shall I see God".     aT-13:5
     (Psalms 16:9), "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope".     aT-13:6
     (Isaiah 26:19), "Thy dead men shall live, together with my dead body shall they arise.  Awake and sing, ye that dwell in dust: for the dew is as the dew of herbs, and the earth shall cast out the dead".       aT-13:7
     (Daniel 12:2), "And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt".     aT-13:8

     Following are several New Testament Scriptures concerning the resurrection;     aT-13:9
     (1 Cor 15:50)  "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption."   Note how this verse states that man's earthly and corruptible, physical body cannot inherit incorruption.       aT-13:10
     (2 Cor 5:1)  "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."  Note how this verse speaks of our mortal and corruptible bodies being dissolved, and speaks of our incorruptible and immortal body as being a heavenly building, made by God and not with hands.  Mark 14:58 also speaks of Jesus after His resurrection having a body made without hands reading  "We heard him say, I will destroy this temple [body] that is made with hands, and within three days I will build another made without hands."       aT-13:11
     (2 Cor 5:2)  "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:"  Note how this verse speaks of the Christian's new body being from heaven or a heavenly body.     aT-13:12
     The writer some time would like to write more on this subject, but will leave this as enough for here.      aT-13:13



Section 1
 Chapter 14

     Taking Into Account 1 Peter 1:18-19 In Further Considering Christ's Body As Born From Mary (Before The Resurrection).

     Although many Scriptures portray that Christ's body, as born from-Mary, was corruptible, 1 Peter 1:18-19 likely is understood by some to teach that Christ's body as born from Mary was incorruptible.  1 Pet 1.18-19 reads, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot:" (Note this Scripture numerous times will be referred to as this particular Scripture).     aT-14:1
     In considering this particular Scripture, various possible meanings or views of it should be considered.  In considering this Scripture one should consider that the Scriptures appear to use the terms Christ's blood or blood of Christ's to represent or speak of Christ's sacrificial death in man's place, rather than to denote Christ's literal body matter.  The Scriptures even use the word "cross" to represent or denote Christ's sacrificial death in man's place reading, "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:" (Eph 2:16) .  It is clear that man is not saved by the literal piece of wood on which Jesus was crucified yet it is clear man is saved by Christ's sacrificial death in man's place which the term "cross" at times represents.  If Peter would have written as follows, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious cross of our Lord and Saviour Jesus Christ", should it then be thought that the material piece of wood on which Christ was crucified is incorruptible?        aT-14:2
     Although it is clear that man is redeemed by Christ's blood as it represents or denotes his sacrificial death in man's place, yet it does not seem reasonable to think that man is redeemed by Christ's blood with only regard to the body matter thereof of which Jesus firstly said it "profiteth nothing" and secondly counted as a mere temple wherein He dwelt.  It is a vital and obvious truth that man is redeemed by Christ's blood as it represents or denotes Christ's sacrificial death in man's place, rather than redeemed by corruptible earthly riches, while likely Peter in the above verses simply is promoting this vital truth.        aT-14:3
     In considering this particular Scripture one should also consider that the term "Christ's blood'' could represent or pertain to the living element (Christ's quickening Spirit, the Word) that dwelt in His blood as well as represent the material matter of Christ's blood.  Peter in this verse could be emphasizing that man is redeemed by the living element, the Word and Spirit that dwelt in Christ's blood, rather than teaching that man is redeemed by the mere material matter of Christ's blood.  It is clear the quickening Spirit of Christ (the Word), which gave life to Christ's blood is incorruptible as 1 Pet 1:23 reads  "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever."  It may be worth while to note that Peter spoke of being born again of the incorruptible word of God as above, just several verses after he stated that man is" ...not redeemed with corruptible things, as silver and gold".     aT-14:4
     1 Peter 1:18-19 which is being considered in this chapter could be using the term "precious blood of Christ" both to represent Christ's death in man's place and to represent the Christ's Spirit and Word that dwelt in His blood.        aT-14:5
     Apostle Paul, speaking of redemption's plan says, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Romans 3:2).  Much honor is due the quickening Spirit of Christ (the Word) which dwelt in Christ's flesh, firstly because Christ's body being an instrument of Christ's quickening Spirit, by His influence was a body without sin and could be presented to God as a perfect and Holy sacrifice (a ransom for man's sins), and secondly because by the power of Christ's quickening Spirit, Christ's body after being put to death, resurrected, becoming the first body to experience the resurrection.  Although Christ's mortal and corruptible body was involved in redemption's plan in that it died as a sacrifice for man's sins, yet considering the important functions of the quickening Spirit of Christ (the Word), in redemption's plan, and considering Christ's quickening Spirit was incorruptible, it is clear that man is "...not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot (1 Pet 3.18-19).         aT-14:6
     The next chapter pertains to Christ being a Holy, sinless, and irreplaceable sacrifice, capable of paying man's sin debt and redeeming him from the penalty of the law.  The next chapter also reveals that the feature or aspect of Christ's body being corruptible and mortal would not disable or disqualify Christ from being such a sacrifice.     aT-14:7
     One should ask himself the question; if Christ's body were incorruptible or immortal, could it have in truth suffered wounds, pain, and death, and been a suffering and bleeding sacrifice such as Christ's body was, and could Christ's body in truth have been the firstfruit of the resurrection as the Scriptures teach.     aT-14:8



Section I
 Chapter 15

     Considers Christ's Vital Work In Giving Himself To Die As A Sacrifice (Offering) To Redeem Mankind.
     Considers The Importance Of The Sacrifice Of Christ.
     Considers The Superiority Of Christ's Sacrifice As Compared To Animal Sacrifices.

     God when speaking to Adam and Eve in the Garden of Eden stated that sin must be paid for (penalized) with death saying, "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).  Ezek 18:4 and Romans 6:23 also reveal that the penalty for sin is death reading, "...the soul that sinneth, it shall die", "For the wages of sin is death".     aT-15:1
     This penalty of death involves three aspects which are, firstly spiritual death, which death consists of being subject to the "law of sin" (Adamic inclinations), secondly physical death which death consists of being subject to a body that grows feeble with age, dies, and decays (mortal and corruptible), and thirdly eternal death which death consists of the final penalty for sin which is damnation in hell.  Adam and Eve and their descendants by the sin of disobeying God, became subject to this penalty of death, including all three aspects.  Yet God in love and mercy found and provided a ransom for man, which made possible that man can escape eternal death, and made possible that man can in due time be delivered from spiritual and physical death!  This ransom consisted of the sacrifice of Christ.     aT-15:2

     Christ was a sacrifice which paid man's sin debt through bearing man's sin upon himself and dying in man's place, as is clearly revealed in the following Scriptures;     aT-15:3
     (Heb 9:26&28), "...but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself...  ...So Christ was once offered to bear the sins of many...".     aT-15:4
     (Heb 10:10-12)  "By the which will we are sanctified through the offering of the body of Jesus Christ once for all.  And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:  But this man [Christ], after he had offered one sacrifice for sins for ever, sat down on the right hand of God;"     aT-15:5
     (1 Cor 5:7)  "...For even Christ our Passover is sacrificed for us".       aT-15:6
     (Eph 5:2)  "And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour."     aT-15:7
     (Isa 53:12), "...and he bare the sin of many, and made intercession for the transgressors".        aT-15:8
     (1 Pet 2:24), "Who his own self bare our sins in his own body on the tree...".        aT-15:9
     (Gal 3:13), "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree".     aT-15:10
     (1 Thess 5:10), "Who died for us, that, whether we wake or sleep, we should live together with him".      aT-15:11
     Although Jesus in being a sacrifice for man's sin, died on the cross, rather than being burned upon an alter, as animal sacrifices were, yet according to the above Scriptures, such difference clearly does not subtract from Jesus being counted as a sacrifice.     aT-15:12
     Col 2:14 speaks of Christ's sacrificial death satisfying the laws demand of death reading, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross".     aT-15:13

     Following are Scriptures which clearly reveal that no man; (other than Christ), could have provided the sacrifice or ransom, as was needed to redeem man.     aT-15:14
     (1 Tim 2:5-6), "For their is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time".     aT-15:15
     (Acts 4:10&12), "...name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead...  Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved".     aT-15:16
     (1 Cor 3:11), "For other foundation can no man lay than that is laid, which is Jesus Christ".     aT-15:17
     (Psalms 49:6-8), "They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever:)".     aT-15:18
     (Job 25.4), "How then can man be justified with God? or how can he be clean that is born of a woman?".     aT-15:19

     In the sacrifice of Christ, Christ's soul and Spirit were involved as well as Christ's body.  Isaiah 53:10-12, speaking of the involvement of Christ's soul in the sacrifice (offering) of Christ reads, "...when thou shalt make his soul and offering for sin...  He [God] shall see of the travail of his [Christ's] soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. ...because he hath poured out his soul unto death...".  Jesus clearly reveals that His soul was under great sorrow and distress when He was about to be crucified (sacrificed), in that prior to His crucifixion He said, "Now is my soul troubled; and what shall I say? Father save me from this hour: but for this cause came I unto this hour" (John 12:27), "...My soul is exceeding sorrowful, even unto death..." (Matt 26:38, Mark 14:34 reads much the same).  John 11:33 and John 13:21 speak of Christ being troubled in His Spirit and groaning in His Spirit.  Exactly how the body, soul, and spirit operate together likely in not understood by man, yet involving man or Christ (Christ's body as born from Mary), it is clear that when the body suffers physical wounds or when one is oppressed and mocked the soul and spirit are afflicted.     aT-15:20

     Christ overcame all temptations and never yielded His body as an instrument of unrighteousness.  Note chapter 22 of section two pertains to Christ's sinlessness.  Paragraphs aT-22:2-11 therein give numerous Scriptures concerning Christ's sinlessness.  Those Scriptures together with the Scriptures given in this chapter clearly reveal that it was necessary for Christ to be without sin, to be a sacrifice capable of providing a ransom to pay for man's sin.     aT-15:21

     God in the Old Testament era ordained that His people sacrifice animals for their sins.  Yet apostle Paul in the following Scriptures clearly teaches that animal sacrifices in themselves could not take away man's sin, and teaches that it is solely the sacrifice of Christ that could provide a ransom for man's sins;  Paul says,    "For it is not possible that the blood of bulls and of goats should take away sins.  Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body (Christ's body) hast thou prepared me:. ...By the which will we are sanctified through the offering of the body of Jesus Christ once for all.  And every priest standeth daily ministering and offering oftentimes the same sacrifices (animal sacrifices), which can never take away sins:" (Heb 10:4-5&10-11).     aT-15:22
     It is quite clear Old Testament animal sacrifices were to remind man of sin and of it's penalty of death.  Heb 10.3 concerning such reads, "But in those sacrifices there is a remembrance again made of sins every year".     aT-15:23
     Animal sacrifices were symbolical of the Sacrifice of Christ.  Heb 9:9-10 concerning such reads, "Which was a figure [symbol] for the time then present, in which were offered both gifts and sacrifices...  imposed on them until the time of reformation [Messianic reformation]".     aT-15:24
     Christ's fulfillment of Old Testament Temple sacrifices is signified in that after Christ was sacrificed on the cross "...the vail of the temple was rent in twain from the top to the bottom... (Matt 27:51)     aT-15:25
     Old Testament scriptures repeatedly commanded (very often within Leviticus and Numbers) that animal sacrifices, be animals having no spot or blemish.  Animal sacrifices, involving animals with blemishes, were unacceptable to God.  God's message to those who sacrificed animals with blemishes was, "...ye brought that which was torn, and the lame, and the sick, thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing..." (Malachi 1:13-14).  The requirement for animal sacrifices to be without spot and blemish corresponds with Christ being without sin, and being sacrificed as such.      aT-15:26

     In considering animal sacrifices as compared to the sacrifice of Christ, one should consider that animals simply are unintelligent creatures (creatures which cannot reason as man), which have only a temporal spirit, which spirit after the death of the body ceases to exist (Eccl  3:11).  Animal bodies are merely instruments of an unintelligent mind and temples of a temporal spirit.  Christ's body and flesh, rather than being as such, was a Holy instrument of the knowledge and wisdom of the quickening Spirit of Christ (the Word) and was a temple for Him.     aT-15:27
     The sacrifice of Christ was far superior to animal sacrifices because it involved, Christ the eternal Word dwelling in the flesh.  The sacrifice of Christ was irreplaceable because it involved the suffering of the body, soul, and Spirit of the only Son of God.  The sacrifice of Christ involved the crucifying of a body which never was used as an instrument at unrighteousness but rather had done many good and wonderful works.  Clearly Christ was sacrificed as a lamb without blemish and without spot.  As an element symbolized is greater than that which symbolizes it, so also the sacrifice of Christ was greater than animal sacrifices.        aT-15:28
     Although the sacrifice of Christ was far superior to animal sacrifices, yet even animal sacrifices in the Old Testament, had an important place in God's plan insomuch that such sacrifices were often called "most Holy" and their flesh was called "holy flesh".  Scriptures which speak of the flesh of animal sacrifices as most holy and name such holy flesh are Leviticus 6.25, 6:29, 7:1, 10:17, 14:13, Hag 2:12, Jer 11:15, while many more such scripture texts could be given.  Considering the superiority of the sacrifice of Christ as compared to animal sacrifices, and considering that animal sacrifices, whose bodies obviously were corruptible, were considered most Holy, it is clear that the sacrifice of Christ, was not made void of Holiness or been disqualified to redeem us because of His body being corruptible.  Again one should consider the question; how could Christ in truth have been a suffering bleeding sacrifice who truly died for us, had his body been incorruptible or immortal?     aT-15:29



    Section 1
V    Chapter 16

     Considers Christ's Connection to Mankind, Taking Into Account Christ's Connection To Abraham, The Family Of David, And Mary The Espoused wife Of Joseph.

V     In considering this chapter one should keep in mind that man's flesh (body matter) is only the material matter of the body and is not something that in it's self is a defilement of sin to man who dwells therein, secondly keep in mind that it would have been possible for Christ to have inherited man's flesh (body matter) without having inherited the spirit of man and the "law of sin" (Adamic inclinations to evil), thirdly keep in mind that although it is clear that Christ's real person or Spirit (inner man) originated from heaven that no Scriptures give evidence or specifically teach that Christ's flesh (body matter) originated from heaven, forthly keep in mind how that Jesus speaking of the values of His flesh and Spirit said, "It is the spirit that quickeneth, the flesh profiteth nothing...", and lastly keep in mind that Jesus called His body a temple (dwelling) which He could rebuild (John 2:19-21).     aT-16:1

     Following are five groups of Scriptures pertaining to Christ's relation to mankind;     aT-16:2

Group One;
V     Scriptures that speak of Christ Being the Seed of Mankind.     aT-16:3
     (Gen 3:15)  God speaking to the serpent (Satan) said, "And I will put enmity between thee and the woman [Eve], and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel".     aT-16:4
     (Acts 13:22-23)  "...David the son of Jesse... Of this man's seed hath God according to his promise raised unto Israel a Saviour Jesus".        aT-16:5
     (Heb 2:16)  This verse clearly speaking of Jesus reads "For verily he took not on him the nature of angels, but he took on him the seed of Abraham".     aT-16:6
     (2 Tim 2:8), "Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:".     aT-16:7
     (John 7:42), "Hath not the scripture said, That Christ cometh of the seed of David...".     aT-16:8

Group Two;
V     Various Scriptures that Reveal a Close Relation Between Christ and Man.     aT-16:9
     (Deu 18:15), Herein Moses speaking to the people said, "The Lord thy God will raise up unto thee a prophet [Christ] from the midst of thee, of thy brethren, like unto me [Moses]: unto him ye shall hearken;".     aT-16:10
     (Deu 18:18), Herein God was speaking to Moses, "I will raise them up a Prophet [Christ] from among their brethren, like unto thee [Moses]; and will put my words in his mouth and he shall speak unto them all that I shall command him".     aT-16:11
     (Acts 3:22), Herein Apostle Peter repeating what Moses had spoken said, "For Moses truly said unto the fathers, A prophet [Christ] shall the Lord your God raise up unto you of your brethren, like unto me [Moses]; him shall ye hear in all things whatsoever he shall say unto you".     aT-16:12
     (Acts 7:37), Herein Stephen repeating what Moses had spoken, said, "This is that Moses, which said unto the children of Israel, A prophet [Christ] shall the Lord your God raise up unto you of your brethren, like unto me [Moses], him shall ye hear".     aT-16:13

     According to a short study of the writer, Christ most often referred to Himself as the "Son of man" and quite rarely referred to Himself as the Son of God.  In Matthew, Mark, and Luke, Jesus 70 times calls Himself the Son of man, and approximately 12 times reveals that He is the Son of God.  Of these 12 times, 5 times He reveals that He is God's son by answering positively when asked whether He was God's Son, or by telling some that told Him that He was the Son of God that they were correct.  In St. John, Jesus 10 times calls Himself the Son of man, and 18 times reveals that He is the Son of God.  Many of these 18 times wherein He reveals that He is the Son of God, He reveals such as He tells of how Him and the Father operate together.  Yet it is clear the Jesus was the Son of God.     aT-16:14
     Also one should consider that numerous times people, desiring to be healed in a respectful way called Christ the "Son of David," after which Christ then healed them.       aT-16:15

Group Three;
V     Scriptures that Teach a very Close Relation Between Christ and Man.     aT-16:16
     (Isaiah 11:1-2)  Herein Isaiah speaking of  Christ's  relation to King David's father (Jesse) said, "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.  the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;".     aT-16:17
     (Acts 2:29-30)  Herein Apostle Peter reveals a real close relation between David and Christ saying,  "Men and brethren, let me freely speak unto you of the patriarch David, ...and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;"  Although the Old Testament Scripture which Peter likely was referring to, appears to be speaking of Solomon rather than Christ, one must consider that Apostle Peter saw fit to speak of Christ in this way.     aT-16:18
     (Rev 22:16)  Herein Jesus after having ascended to heaven said, "I Jesus... am the root and the offspring of David, and the bright and morning star".     aT-16:19
     (Heb 2:11)  "For both he that sanctifieth [Christ] and they who are sanctified [man] are all of one: for which cause he is not ashamed to call them brethren      aT-16:20
     (Heb 2:14), "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same...".     aT-16:21
     (Heb 2:16-17), "For verily he took not on him the nature of angels, but he took on him the seed of Abraham.  wherefore in all things it behooved him to be made like unto his brethren..."        aT-16:22

Group Four;
V     Scriptures That speak of Christ Being a Descendent of Man According to The Flesh.     aT-16:23
     (Acts 2:29-30)  "...patriarch David...  Therefore being a prophet and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne".      aT-16:24
     (Roman 1:3)  "Concerning his Son Jesus Christ our Lord, which was make of the seed of David according to the flesh".     aT-16:25
     (Romans 9:5), "Who are Israelites...  whose are the fathers and of whom as concerning the flesh Christ came"..       aT-16:26

Group Five;
V     Scriptures Concerning Christ's Connection to Mary.      aT-16:27
     (Isaiah 7:14), "...Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel".      aT-16:28
     (Luke 1:31), "And, behold, thou shalt conceive in thy womb. and bring forth a son, and shalt call his name Jesus".     aT-16:29
     (Luke 2:21), "...his name was called JESUS, which was so named of the angel before he was conceived in the womb".;     aT-16:30
     (Matt 1:20), "...Fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost".     aT-16:31
     (Gal 4:4), "...God sent forth his Son, made of a woman, made under the law,".     aT-16:32
     Note, three of the above Scriptures speak of a conception occurring within Mary.  Also note how the above Scriptures speak of Mary (Mary herself) conceiving, rather than speak of a sealed conception occurring within Mary (Mary herself not conceiving).     aT-16:33
     The Scriptures (Scriptures as in paragraphs aT-16:106-125) speaking of Mary generally call her the mother of Christ, amounting to at least 18 times, while the Scriptures also, numerous times, call Christ the Son of Mary.     aT-16:34

V     Following is a list of Scriptures and aspects to consider followed by various questions;     aT-16:35
V     Considering that the Scriptures addressing the Israelites, teach that Christ would come of their brethren and would be like unto Moses,     aT-16:36
V     considering that the Scriptures repeatedly call Christ the seed of mankind, teaching that Christ is the seed of Eve, the seed of Abraham, and the seed of David,      aT-16:37
V     considering that the scriptures speaking of "Jesse" the father of king David, and of Christ's relation to him, call Christ a "rod out of the stem of Jesse",      aT-16:38
V     considering that the Scriptures speaking of Christ and Jesse teach that Christ is "a branch ...out of his (Jesse's) roots",     aT-16:39
V     considering that Jesus in Revelations calls Himself "the root and offspring of David",     aT-16:40
V     considering the Scriptures most always call the relation between Mary and Christ, "mother and Son",      aT-16:41
V     considering that Jesus most always called Himself the Son of man,     aT-16:42
V     considering the Scriptures speak of Mary conceiving, before she gave birth to Christ, and teach that Christ was made of a woman,     aT-16:43
V     considering how Peter in Acts 2:29-30 spoke of Christ being the "fruit of his [David's] loins, according to the flesh",     aT-16:44
V     considering that Paul calls Christ the "seed of David according to the flesh",     aT-16:45
V     considering that Paul concerning Christ's relation to the Israelites says, "who are Israelites...  Whose are the fathers, and of whom as concerning the flesh Christ came",     aT-16:46
V     considering that Hebrews chapter two says. "forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same", "For verily he took not on him the nature of angels; but he took on him the seed of Abraham.  Wherefore in all things it behooved him to be made like unto his brethren", and concerning man and Christ says, "both... are all of one",     aT-16:47
V     considering it is quite obvious that Christ's flesh as born from Mary was corruptible (remember chapter 12)      aT-16:48
V     considering the great oneness in the resurrection of Christ and man!,     aT-16:49
V     considering that man's flesh (body matter) is merely the material matter of the body, and is not something that of it's self is evil or a defilement of sin to man who dwells therein (remember chapters 6-8),     aT-16:50
V     considering that apostle Paul says "..,that there is nothing unclean of itself..." (Romans 14:14), and says, "Unto the pure all things are pure..." (Titus 1:15),     aT-16:51
V     considering that Paul speaks of the physical bodies of the Christian as Holy, because of them being a temple wherein the Spirit of God dwells,     aT-16:52
V     considering that it was possible for Christ to have inherited man's flesh (body matter), without having inherited the spirit of man and the "law of sin",      aT-16:53
V     considering that man's flesh (body matter) of it's self, would not defile or make sinful any Spiritual power or person that would be grafted thereon,     aT-16:54
V     considering that the vital doctrine and truth, which states that Christ was not defiled by sin and was a spotless lamb of God, would not be violated or contradicted through Christ being grafted onto man's flesh (body matter),     aT-16:55
V     considering that man must be careful lest he place to much emphases on the things that are seen (outer man), and forget the importance and reality of those things that are not seen (Spirit or inner man),     aT-16:56
V     considering how some thing can be said to become or be made another thing, without that thing in reality or of it's self turning into the other thing (note clear examples of such are provided in paragraphs aT-11:36-38), and thus the Scripture which reads "the word was made flesh" in no way, necessarily means that the Word Himself turned into and became flesh.     aT-16:57
V     considering how the term "the word was made flesh" (John 1:14), can properly describe the occurrence of the eternal Word entering into and being manifest within and through a body of flesh,     aT-16:58
V     considering that although it is clear that Christ's real person or Spirit (inner man) originated from heaven, yet no Scriptures give evidence or specifically teach that Christ's flesh (body matter) originated from heaven, (remember chapter 10)     aT-16:59
V     considering that Christ speaking about the values of His flesh and Spirit said, "It is the spirit that quickeneth; the flesh profiteth nothing",     aT-16:60
V     considering all the above and remembering Jesus revealed that His body merely was a temple wherein He dwelt, for what reason would one conclude that, Christ the Son of man, was not a physical descendent (offspring) of man according to the flesh (body matter)?     aT-16:60.5

V     Again considering all the above principles and Scriptures, how can one conclude that Christ did not inherit man's flesh (body matter) because it in it's self would have been a defilement of sin to Christ.  Or how can one conclude Christ could not have inherited man's flesh (body matter) because Christ's flesh (body matter) as had before His resurrection was incorruptible or divine?      aT-16:61
V     Considering the Apostle Paul said, "Unto the pure all things are pure" (Titus 1:15), and considering the Holiness, and purity of Christ, could not man's flesh (body matter) been pure to Him?       aT-16:62
V     Again considering all the above, and considering that the Scriptures which speak of Mary's conception, speak of a conception taking place within her and of Mary herself conceiving, does it seem proper to think that Mary had no part in this conception such as women normally and naturally have?  (Note if Mary's conception consisted only of a sealed conception (conception independent of Mary) occurring within her, and Mary only gave nourishment shelter, and birth to that conceived unit within her, Mary herself did not conceive.)     aT-16:63
V     Considering all the above, how can one conclude other than that the Word was made flesh, by Christ the Word taking upon Himself a fleshly body, which was physically descendent (an offspring) of mankind?     aT-16:64
V     Considering all the above Scriptures one must admit that many Scriptures do not support or agree with the belief or creed which declares that Mary's flesh (body matter) had no connection to Christ's flesh (body matter) and declares that Mary's sole involvement with Christ was giving Him nourishment and birth.  Such creed or belief clearly denies that Christ was true descendent (offspring) of man according to the flesh (physical descendent).       aT-16:65
V     If Christ had no connection to Mary except nourishment, shelter, and being born of her, how could Christ be a true "Son of man",  "Seed of David or Abraham?  Scriptures in Hebrews chapter 2 read:  "forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same", "For verily he took not on him the nature of angels; but he took on him the seed of Abraham.  Wherefore in all things it behoved him to be made like unto his brethren", and concerning man and Christ read, "both... are all of one",       aT-16:66
V     Considering all Scriptures and all the above, one must also admit that many Scriptures do not agree with or support the belief (creed) that declares that the Word (Christ) Himself turned into and was transformed into flesh rather than Christ the Word taking on or entering into a body of flesh.       aT-16:67
V     Apostle John in 2 John 7&9-10 reveals that it is very important to believe that Christ came in the flesh saying, "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.  If there come any unto you, and bring not this doctrine, receive him not into your house neither bid him God speed:".  He also said much the same in 1 John 4:2-3 which reads,  "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."     aT-16:67.5
     Jesus speaking of conditions at the time of His return said, "...Nevertheless when the Son of man cometh, shall he find faith on the earth?" (Luke 18:8).  How serious is the error of denying that Jesus is a physical descendent of man according to the flesh?  To the writer it appears very serious, firstly because it distorts basic principles of our Saviour in whom we must believe in to be saved, and secondly because it distorts very basic principles of the resurrection!  Numerous other distortions that are created by denying that Christ truly came in the flesh are given in section two of this writing.     aT-16:68

      In considering family relatives and relation, one should consider that the whole human family is physically related, some are just related closer than others.  Acts 17:26 reads "And hath made of one blood all nations of men for to dwell on all the face of the earth...".  As Christ is the seed of David according to the flesh (physically) and was closely related to the family of Mary (physically),  He also is your relation according to the flesh (physically related)!       aT-16:68.5

V     After studying, and writing on this subject as above, the writer learned of the writings of Ignatius, Ireneus, and Tertullian, on this subject.  Some quotations of their writings are given below.     aT-16:69
V     Ignatius who was an early Christian, according to the "Martyrs Mirror" was a disciple of Apostle John and was martyred in A. D. 111.  In the writings of Ignatius is written as follows;       aT-16:70
V      "who is both flesh and spirit, born and unborn, God in man, true life in death, both from Mary and from God, first subject to suffering and then beyond it, Jesus Christ our Lord".     aT-16:71
V     "Jesus Christ, who physically was a descendant of David, who is Son of man and Son of God".     aT-16:72
V     "...our Lord that he is truly of the family of David with respect to human descent, Son of God with respect to divine will and power, truly born of a virgin...      aT-16:73
V     The above was found in J.B. Lightfoot's translation of the Apostolic Fathers on pages 88, 92, and 110.      aT-16:74

V     The following was found within the "Ante-Nicene Fathers" which is a set of books containing early Christian writings.     aT-16:75
V     Irenaeus an early Christian, according to the "Martyrs Mirror", was a disciple of Polycarp, and was martyred in the year 204.  Polycarp was appointed by Apostle John to be bishop of Smyrma.  In Irenaeus's writing is written as follows;     aT-16:76
V     "Those, therefore, who allege that He took nothing from the Virgin do greatly err, [since] in order that they many cast away the inheritance of the flesh, they also reject the analogy [between Him and Adam]."     aT-16:77
V      "For if He did not receive the substance of flesh from a human being, He neither was made man nor the Son of man;"     aT-16:78
V     "Superfluous, too, in that case is His descent into Mary;  for why did He come down into her if He were to take nothing of her?  Still further, if he had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth..."  (Book 1 Page 454)       aT-16:79

V     Tertullian was born about the year 150 A.D (his date of death is not known).  He did very much writing and has numerous writings in the "Martyrs Mirror" .  In Tertullian's writings is written as follows;       aT-16:80
V     "Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man?"  (Book 3 Page 525).     aT-16:81
V     "Now, since He is the blossom of the stem which David, sprouts from the root of Jesse;...  They deny to the fruit it's blossom, and to the blossom its stem, and to the stem its root;... the flesh of Christ is inseparable, not merely from Mary, but also from David through Mary and from Jesse through David."  (Book 3 Page540)      aT-16:82
V     "Christ was made of the seed of David, according to the flesh, which, therefore, was His own likewise.  Christ's flesh, then is of David's seed... Since He is of the seed of David in consequence of Mary's flesh, He is therefore of Mary's flesh because of the seed of David".  (Book 3 Page 540)     aT-16:83
V     "He was able to have a woman for His mother without a human father.  He is thus man with God, in short, since He is man's flesh with God's spirit, flesh (I say) without seed from man, Spirit with seed from God"... "Forasmuch, therefore , as He is of the Spirit He is God the Spirit, and is born of God; just as He is also born of the flesh of man; Being generated in the flesh as man".  (Book 3 Page 537)  (Note how Tertullian herein speaks of Christ being God according to Spirit and man according to flesh)     aT-16:84
V     "Pray tell me why the Spirit of God descended into a woman's womb at all, if He did not do so for the purpose of partaking of flesh from the womb."   Tertullian writing to his opponents also wrote, "You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb"  Book 3 Page 538)       aT-16:85
V     "Therefore, as the act of conception was her own so also what she brought forth was her own also, although the cause of conception was not.  If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth of Himself, and the prophecy is stultified".  (Book 3 Page 539) (Note how Tertullian here teaches concerning Mary's connection to Christ and opposes the view or belief that the Word Himself became flesh).     aT-16:86
V     "Christ was made of the seed of David, according to the flesh, which, therefore, was His own likewise.  Christ's flesh, then is of David's seed... Since He is of the seed of David in consequence of Mary's flesh, He is therefore of Mary's flesh because of the seed of David".  (Book 3 Page 540)     aT-16:87
V     In Tertullian's time some individuals feared Jesus would have lost His Holy and divine position, had He taken upon Himself too much humanity.  To them Tertullian wrote; "God is in no danger of losing His own state and condition".  (Book 3 Page 523)     aT-16:88
V     "Then you say, if He took our flesh, Christ's was a sinful one.  Do not, however, fetter with mystery a sense which is quite intelligible.  For in putting on our flesh, He made it His own; in making it His own, He made it sinless."(Book 3 Page 536)       aT-16:89
     Tertullian writes much more on this subject, but the above should be sufficient.     aT-16:90

     The writer desires that people would believe that Christ was a physical descendent of David according to the flesh, because of the many plain Scriptures as given above, rather than simply because the ancient above writers wrote as given above.       aT-16:91
     Although one needs be cautious in using history yet likely the history of Docetism is appropriate to use here. According to "Americana Encyclopedia" and J.B.  Lightfoot's book "The Apostolic Fathers (second addition)", Docetism was a belief that sprung up in Apostle John and Ignatius's time, which belief believed "matter" (body matter) was evil, rejected the true humanity of Christ, and believed Christ's sufferings and temptations were only in appearance (not truly real).  In the Apostolic Fathers is written, "...the docetists who, being influenced by the common view that matter was evil, tended to deny the reality of Jesus' humanity...".  In Americana Encyclopedia is written, "The docetic theory was related to Graeco-Oriental dualism... which represented matter as evil...". This history says Apostle John and Ignatius stressed Christ coming in the flesh as they did, to reprove and refute the belief of Docetism.  Note the Docetists were not the Donatists as the Donatists were a group of the 4th century.       aT-16:92

     Although many Old Testament Scriptures prophesy of the Messiah (Christ), and numerous Scriptures clearly speak of the Messiah being the seed of mankind or David, yet surprisingly few Old Testament Scriptures reveal that the Messiah would be the Son of God.  One Scripture which gives the Messiah a title like to being the Son of God, which is Isaiah 9:6 which reads, "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". Note paragraphs bF-2:2-11 give various other Scriptures which could indicate the Messiah would be the Son of God.     aT-16:93
     Because Old Testament Scriptures spoke little and not so clearly about the Messiah being the Son of God, and yet clearly spoke of Him being the Son of man or David, the Jews likely thought too much of the Messiah as being merely the Son of man or David.  Such is possibly why so many Jews were offended at Christ when He taught that He was the Son of God.  Although Jesus most often called Himself the Son of Man, He yet at times endeavored to show the people He was more than such, for Christ's real or main person (Spirit) was the Son of God.  Likely Jesus, in the following Scriptures was endeavoring to reveal to the Scribes and Pharisees that He was more than merely the Son of David;.     aT-16:94
     (Matt 22:41-45)  "While the Pharisees were gathered together Jesus asked them, Saying, what think ye of Christ? whose son is he? They say unto him, The son of David.  He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? "  Note the following Scriptures are largely a repeat of this Scripture.     aT-16:95
L     (Mark 12:35-37)  "And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David? For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.  David therefore himself calleth him Lord, and whence is he than his son?...".     aT-16:96
L     (Luke 20:41-44)  "And he said unto them, How say they that Christ is David's son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he than his son?"     aT-16:97
     Likely Jesus stated the above to the Scribes and Pharisees to cause them to realize He was more than merely the son of David, and to reveal to them their lack of knowledge concerning Christ's whole person such as in being both the root and offspring of David.  Jesus had reason to say "I am the root and the offspring of David" (Rev 22:16), for according to the flesh He was the offspring of David, while according to the Spirit He was the root of David (together with God was creator of mankind).  It is impressive to think that Jesus, in one of His last Biblically recorded messages to man, speaks of His whole person in relation to King David saying "I am the root and offspring of David and the bright and morning star" (Rev 22:16)!     aT-16:98
     If Christ's above question which states "If David then call him Lord, how is he his son? " is taken too literally (taken by the technical wording instead of intended purpose), or without regard to the situation inwhich it was asked (out of context), or without proper regard to all Scriptures, one might say Jesus by this particular question reveals that He is not a physical Son of David according to the flesh.  In considering Christ's question "If David then call him Lord, how is he his son?"  one should also consider Jesus' question in the following Scriptures     aT-16:99
     (Mat 19:17)  "And he said unto him, Why callest thou me good? there is none good but one, that is, God:..."  Note the following verses are largely a repeat of this verse.       aT-16:100
L     (Mark 10:18)  "And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God."     aT-16:101
L     (Luke 18:19)  "And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God."     aT-16:102
     Did Jesus in the above verses mean that He was not good and quite unrelated to and different then God?  Absolutely not!      aT-16:103
     If one by Jesus' question "If David then call him Lord, how is he his son? " must conclude that Jesus was not a son of David according to the flesh (body matter), he to a large extent also needs to conclude that Jesus in the above verses meant that He was not good, and quite different then God!       aT-16:104

Christ's Relation to Mary and Joseph
     Following are a number of Scriptures which speak of Christ and Mary as mother and Son and speak of Mary's other children being Christ's brethren       aT-16:105
     (Mat 2:11)  "And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh."     aT-16:106
     (Mat 2:13)  "And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him."      aT-16:107
     (Mat 2:14)  "When he arose, he took the young child and his mother by night, and departed into Egypt:"      aT-16:108
     (Mat 2:20)  "Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life."      aT-16:109
     (Mat 2:21)  "And he arose, and took the young child and his mother, and came into the land of Israel."      aT-16:110
     (Mat 12:46)  "While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him."     aT-16:111
     (Luke 1:43)  Herein Elizabeth blesses Mary who had come to see her saying, "And whence is this to me, that the mother of my Lord should come to me?"     aT-16:111.5
     (Luke 2:33)  "And Joseph and his mother marveled at those things which were spoken of him." (note how this verse states Joseph and his mother rather than stating father and mother.)     aT-16:112
     (Luke 2:34)  "And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;"     aT-16:113
     (Luke 2:43)  "And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it."  (note how this verse states Joseph and his mother rather than father and mother.)     aT-16:114
     (Luke 2:51)  "And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart."     aT-16:115
     (Luke 1:43)  "And whence is this to me, that the mother of my Lord should come to me?"     aT-16:116
     (Luke 8:19)  "Then came to him his mother and his brethren, and could not come at him for the press."      aT-16:117
     (John 2:1)  "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:"      aT-16:118
     (John 2:3)  "And when they wanted wine, the mother of Jesus saith unto him, They have no wine."     aT-16:119
     (John 2:5)  "His mother saith unto the servants, Whatsoever he saith unto you, do it."     aT-16:120
     (John 2:12)  "After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days." (Note how this verse differs between Christ's brethren through Mary, and His disciples).     aT-16:121
     (John 19:25)  "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene."     aT-16:122
     (John 19:26)  "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!"     aT-16:123
     (Acts 1:14)  "These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."     aT-16:124
     (Luke 2:48-49)  "And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.  And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?" (note how Mary here wrongfully called Joseph Christ's father yet Jesus possibly was correcting her in the next verse by stating "wist ye not that I must be about my Father's [His true Father God] business?")        aT-16:125

     According to a study of the words "Joseph, son, and father etc." only 1 other place is Jesus called the son of Joseph, in such a way as could be understood to mean that Jesus was Joseph's son.  Such Scripture follows;     aT-16:126
     (John 1:45)  "Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph."     aT-16:127
     Luke 3:23 speaks of Jesus being wrongly thought to be the son of Joseph reading; "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,"      aT-16:128

     Three other times the unbelieving Jews, degrading Jesus spoke of Jesus as being Josephs son, as here follows;     aT-16:129
     (John 6:42)  "And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?"     aT-16:130
     (Mat 13:55)  "Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?"  Verse 58 then states  "And he did not many mighty works there because of their unbelief".     aT-16:131
     (Luke 4:22)  "And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?"  Within the next several verses Jesus reproves the listeners for not giving due honor to Him, afterwhich they then took Jesus to a hill outside the city, that they might cast him down headlong (Luke 4:23-29).     aT-16:132
V     In considering the above Scriptures one should consider that although the Scriptures very often count Mary to be the mother of Jesus, yet few or no Scriptures count or portray Joseph as being the father of Jesus.  Such even further indicates that Jesus was the son of Mary (according to the flesh) while He was not the son of Joseph according to the flesh.  Joseph's relation to Christ is considered further in the next chapter.     aT-16:133

Jesus Both Son of God and Son of Mary
     Luke 1:30-35 reads;  "And the angel said unto her, Fear not, Mary: for thou hast found favour with God.  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.  He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:  And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.  Then said Mary unto the angel, How shall this be, seeing I know not a man?  And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."     aT-16:134
     In considering the above scripture one should notice that the angel clearly told Mary she would conceive and bring forth a son, to whom God would give the throne of His father David.     aT-16:135
     Notice how Mary thought of this as her own son who would receive the throne of their ancestors, and wondered how such could be as she did not know a man.     aT-16:136
     Notice how the angel said that Jesus would also be called the son of God, because of Mary's normal need of man being replaced by the Holy Ghost overshadowing Mary!     aT-16:137
V     One should consider how clearly the above Scripture, speaks of Christ being a physical and true son of Mary and then also of being the true Son of God!     aT-16:138


     In Matthew 12:47-50 Jesus stated that his true followers were His family, such as being His physical relatives.  In such Scripture Jesus likely meant to reveal that His true followers were of a closer relation and greater importance to Him than any physical mother, sister or brother.  Yet such Scripture if taken too literally or out of context, might be understood by some to mean that Jesus had no physical mother or brethren according to the flesh.  Such Scripture reads, "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.  But he answered and said unto him that told him, Who is my mother? and who are my brethren?  And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!  For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother."  (Mat 12:47-50).   (Note Mark 3:32-35 and Luke 8:19-21 also give this account).         aT-16:140
     In considering the above Scripture or any Scripture, one must consider it in the context in which it was given, consider it with respect to the spirit (intended purpose) thereof rather than according to the letter (technical wording) thereof, and consider it with regard to all Scriptures.  If one thinks Jesus in the above Scripture was showing He had no physical family, they should remember that Jesus also could be understood to have taught that He was not good and quite different then God (Mat 19:17, Mark 10:18, Luke 18:19).  One should here again remember the many Scriptures which clearly teach that Christ was the Son or seed of David or mankind according to the flesh, and secondly remember the many Scriptures which speak of such a oneness between man's experiences and Christ's experiences because of Christ's experience in the flesh.  Reviewing all the Scriptures and things to consider in paragraphs aT-16:4-66 should without doubt, convince any seeking and sincere person that Christ was a physical descendant of man according to the flesh.  Yet may man whose mind is so finite and small, ever be careful before condemning one another's beliefs.     aT-16:143



Section 1
 Chapter 17

     Further Considers Christ's Connection To Mary, And The Family Of David.
     Considers Mary and Joseph's Connection To The Tribe Of Juda And The Family of David.

     Luke 1:26-35 clearly reveals that Mary was a virgin when Christ was born.  Verse 27 reads  "To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.", verses 34 &35  read, "Than said Mary unto the angel, How shall this be, seeing I know not a man?  And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."  (note how Mary asked "How shall this be, seeing I know not a man? and note how the angel clearly told Mary that Holy Ghost would fulfill the place of man, thus leaving Mary a virgin and making God the Father of this conception and Child).     aT-17:1
     Matt 1:18-25 also clearly reveal that Mary was a virgin when Christ was born.  Verse 18 reads, "before they came together, she was found with child of the Holy Ghost", verse 20 reads, "that which is conceived in her is of the Holy Ghost", verse 23 reads, "behold a virgin shall be with child", verse 25 speaking of Joseph reads, And knew her not till she had brought forth... JESUS".     aT-17:2
     Luke 3:23, "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph...".     aT-17:3
     Isaiah 7:14, "..  Behold, a virgin shall conceive, and bear a son, and shall call his name immanuel".     aT-17:4
     Considering the above Scriptures it is obvious that Mary was a virgin when Christ was born and that the God through the Holy Ghost was the Father of this conception.     aT-17:5

     In a normal and natural conception likely the father and mother both contribute to implanting spirit in the offspring, since the nature or personality of both father and mother are often seen in their offspring.  Yet who can tell for sure whether the offspring's spirit comes from both parents or only from the father?  In a normal and natural conception the father has some affect on the body matter of the offspring, as it is obvious the physical appearance and color of mankind's offspring is affected by the father as well as by the mother.  Yet possibly in a natural conception, the mother has most or all to do or with contributing body matter to the offspring.  It is likely impossible to understand exactly how spirit and body matter originate in conception.  It appears that Solomon concerning such said, "As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the work of God who maketh all" (Ecc 11:5).  Obviously God, if He so chose, could have given Christ flesh (body matter) solely from Mary, and given life giving Spirit to Christ's body solely from His Word and kept Christ totally uninvolved with the spirit of man.     aT-17:6

     Many Scriptures, such as those following, speak about bone and flesh of the exact same type; Adam speaking of Eve said,     aT-17:7
     "...This is now bone of my bones, and flesh of my flesh..." (Gen 2:23).  Laban speaking of a great oneness between himself and Jacob said,  "...Surely thou art my bone and my flesh" (Gen 29:14).  Likely in the above verses the aspect of oneness in spirit, is included in the oneness of flesh and blood.  When considering all scriptures it appears Jesus inherited and took on actual and literal bone of man's bone and flesh of man's flesh.  Yet it should here again be considered, that if God so chose, Jesus could have inherited bone of man's bone and flesh of man's flesh without inheriting the spirit of man and "law of sin" (Adamic inclinations) that normally dwells therein.     aT-17:8
     It is clear that Christ in being born of Mary had a Father, preexistence, and quickening Spirit that man by his natural birth does not have.  Although man has no preexistence as did Christ, man through being born again, can be an adopted son of God and can receive a portion of the quickening spirit of Christ.        aT-17:9

     Following are scriptures that teach that Jesus would come of the tribe of Juda;       aT-17:10
     (Gen 49:10), "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh      come; and unto him shall the gathering of the people be".      aT-17:11
     (Heb 7:14), "For it is evident that our Lord sprang out of Juda...".     aT-17:12
     (Rev 5:5),  "...behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open book...".     aT-17:13


Mary's Connection to the
Tribe of Juda and Family of David
     It is clear that Joseph was of the family of David and the tribe of Juda by personal birth, and appears that Mary by birth was also of such descent.  Numerous Scriptures given later in this chapter quite clearly reveal that Mary was considered to be of the family of David and tribe of Juda.  Yet if perchance Mary were not of the family of David and tribe of Juda by personal birth, likely she was counted to be of such decent at the time of Christ's birth because of having entered that family through marriage betrothal to Joseph.  In the Old Testament marriage betrothal alone (even before marriage) was a vital and binding engagement.  This chapter considers the possibility of Mary being of the family of David and tribe of Juda by personal birth.  Yet if perchance Mary was not of such descent by personal birth, this chapter also considers the marriage betrothal as in the Old Testament and the possibility of Mary having entered the family of David and tribe of Juda at the time of Christ's birth through betrothal to Joseph who clearly was of such descent.     aT-17:14
     Comparing the genealogies given in Matt 1:1-17 and Luke 3:23-38 indicates that Mary was of the family of David and tribe of Juda by personal birth.  In Matthew 1 the genealogies from Christ to David, appear to follow the family line of Joseph, while in Luke 3, it appears like the genealogies from Christ to David follow the family line of Mary.  Luke 3 uses King David's son Nathan in the family line connecting Christ to David, while Matthew 1 uses King David's son Solomon in connecting Christ to David.  Luke 3 then in going up to Christ uses almost all different names (characters), than what Matt 1 does, and when the same names are used it is quite clear they are different characters which just had the same names.  When reaching the generation of Mary and Joseph, Matthew 1:16 then calls Joseph's father Jacob and Luke 3:23 calls Joseph's father Heli.  Considering that it is quite obvious their are two family lines involved here, and appears like two fathers of Joseph, it is very possible that this Heli is actually Joseph's father in law rather than his father, thus making Heli to be Mary's father, rather than Joseph's father.  Such has been an accepted view.  The Scriptures give little information concerning Mary's close relatives.     aT-17:15

     In the old Testament marriage betrothal was counted as a very binding ordinance in so much that one who was betrothed to another could not easily separate themselves from their betrothed partner.  Joseph at the time of Mary's conception could only sever his betrothal with Mary by "putting her away" (note the Greek word which here underlies the term "put her away", also underlies the word divorced).  Joseph before understanding that Mary was with child of the Holy Ghost, "..  was minded to put her away privily" (Matt 1:19), because he did not want to make a public issue of her situation.       aT-17:16
     In the Old Testament immoral conduct with a woman who was not betrothed was dealt with by requiring that the offender marry the one whom he humbled, while immoral conduct with a woman who was betrothed was punished the same as immoral conduct with one's wife.  The Scriptures speaking of the punishment for immoral conduct with a betrothed woman, count the betrothed woman as one's wife reading, "If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; ...and ye shall stone them with stones that they die... because he hath humbled his neighbor's wife " (Deu 22:23-24).       aT-17:17
     Possibly under the Old Testament ordinances the family and tribe into which a woman entered by marriage betrothal was of greater importance than that one into which a woman was born.  Considering how binding a betrothal was, if Mary was not of the family of David and tribe of Juda by birth she largely had already become a part thereof at the time of Christ's birth through betrothal to Joseph.       aT-17:18

     The following Scriptures quite clearly reveal that Mary was counted and considered to be of the tribe of Juda and family of David;       aT-17:19
     (Luke 1:30-32)  "And the angel said unto her, fear not, Mary: for thou hast found favor with God.  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.  He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:"      aT-17:20
     Since the Angel speaking to Mary, firstly told Mary, she would conceive in her womb and give birth to a Son, then adding thereto said, "the Lord God shall give unto him the throne of his father David:", does it not appear that the Angel considered Mary to be of the family of David?.  Considering how the Angel in the above verses spoke to Mary, does it not also seem that the Angel took for granted that Mary considered herself to be of the family of David?     aT-17:21
     Luke 2:3-5 reads  "And all went to be taxed, every one into his own city.  And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)  To be taxed with Mary his espoused wife, being great with child."     aT-17:22
     Note how these verses speak of Joseph being of the family of David.  Also note how these verses speak of everyone going to the city of their ancestors to be taxed, and therewith consider that Mary as well as Joseph went to the city of David to be taxed, which indicates that she also was considered a descendent of such city.     aT-17:23

     One should consider how greatly different this writing interprets the Scripture which reads "the Word was made flesh" than the interpretation which explains this Scripture saying, the word Himself turned into and was transformed into flesh and therefore Christ's flesh originated from nothing other than the Word of God and thus Christ's flesh had no physical connection to mankind's flesh.      aT-17:24
     Concerning those past writings and confessions of faith that disagree with this article, likely one reason the belief and declaration that Christ could not take on man's flesh was developed and accepted by too many, was because it was believed that man's flesh in it's self would have defiled and make Christ sinful.  Yet one's beliefs and conclusions must be in agreement with all Scriptures, and no Scripture or Scriptures dare be overlooked or not given due regards.     aT-17:24.5
     In considering the material matter of man's body, one should again remember the example of a book being good or evil without it's material matter being so, and remember Paul's writings which read "...there is nothing unclean of itself..." (Romans 14:14), "Unto the pure all things are pure..." (Titus 1:15).  In considering man's flesh, one should also consider how Paul speaks of the Christian's hands being Holy and of his body being a Holy sacrifice.  Considering that to the pure all things are pure, and considering the purity of our eternal Lord from heaven, who came in the flesh, it is very clear that man's flesh (body matter) would not in it's self have defiled Christ.  In concluding this section of the writing one should again consider the many Scriptures and principles such as given in paragraphs aT-16:4-66 which clearly reveal that Christ was a true descendent of man according to the flesh.  Truly Christ was the first to resurrect from our very flesh into a glorified body, truly He is the firstfruit of the resurrection, and truly He has proved the possibility of our resurrection by His literal example!  Oh man no one deny that Christ came in the flesh!     aT-17:25
     Section one of this writing brings to attention the possibility of Christ having inherited man's flesh (body matter), without having inherited the spirit of man and the law of sin, to thereby reveal there is basically no reason why Jesus could not have inherited at least man's flesh (body matter).  Yet section one, no where states that Christ in coming in the flesh, did not encounter and wholly overcome the "spirit of man" and the "law of sin".  Section two of this writing pertains to further vital aspects of Christ coming in the flesh and involves Christ's Spiritual person and nature.     aT-17:26


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