JESUS CHRIST
THE SON OF GOD, AND SON OF MAN

SECTION TWO
Christ's Spirit And Nature
(Christ's Spiritual Person)

INDEX
SECTION II  
     Chapter 21, Pertains to the relation between "God the Father" and "Christ the Son".     
     Chapter 22, Pertains to Christ's sinlessness.     
     Chapter 23, Pertains to whether Christ had the (power of choice) ability to choose to do good or evil (commit sin).     
     Chapter 24, Pertains to the similarity of Christ's earth life suffering and dying experience and the Christian's suffering and dying experience.     
     Chapter 25, Pertains to the suffering and dying experience of the Christian.     
     Chapter 26, Pertains to the similarity of the temptations of Christ and the Christian.     
     Chapter 27, Pertains to the Christian's temptations.     Chapter 28, Pertains to the Christian being quickened together with Christ.     
V     Chapter 29, Pertains to the relation between Christ's quickening Spirit and Christ's flesh (flesh as born from Mary before resurrection).     
     Chapter 30, Pertains to sin and the "law of sin".     
V     Chapter 31, Further pertains to Christ's sinlessness.
     Chapter 32, Pertains to Eph 5:22-33.     
     Chapter 33, Pertains to various terms and to how Christ related to human nature.     
     Chapter 34, Pertains to beliefs that do not agree with the belief advocated herein.     


Introduction
V     A fundamental topic of the flew Testament, and much writing therein, pertains to Christ as a result of coming in the flesh, encountering experiences like to man's experiences.  Many Scriptures which are given is this section of the writing, speak of Christ as a result of coming in the flesh, encountering experiences like to man's.  The Scriptures which teach that it is the spirit of the antichrist, that denies that Christ came in the flesh, especially reveal that subject of Christ "coming in the flesh" is of great importance.  The object of this section of this writing is to try to understand, what all was involved in Christ "coming in the flesh", and to understand how Christ was affected by His experience in the flesh.
     It is clear that Christ coming in the flesh did not totally become one with fallen man, for if Christ would have become totally one with fallen man, He also would have needed a redeemer such as fallen man needs, and not been able to redeem man such as he did.  All conclusions and beliefs concerning the doctrine of Christ must be in agreement with the fact that Christ in coming in the flesh did not become unworthy to be man's redeemer.  Christ has a root which man does not have.  The root of Christ reaches into His preexistence, and involves Christ being used of God as creator of the world and being a particular only Son of God, being born of Him from before the foundation of the world.  Yet it is clear that Christ in coming to earth in the flesh, did graft upon Himself some particular human elements.  Many Scriptures which are given in this section of the writing reveal that, because of Christ's experience in the flesh, Christ in a special way suffered like mankind, was tempted in a common level with man, needed to overcome as man must overcome, was quickened together with man, and resurrected in a way such as man will also resurrect.


Section 2
 Chapter 21

     Considers The Relation Between "God The Father" and "Christ The Son".

     Following are Scriptures which clearly reveal that "God the Father" is greater than "Christ the Son" and that "Christ the Son" is in subjection to "God the Father"; (John 14:28), "...If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I".       aT-21:2
     (John 5:19&30), "...The Son can do nothing of himself...", "I can of mine own self do nothing:...".     aT-21:3
     (1 Cor 3:23)  "And ye are Christ's; and Christ is God's."  Note this verse does not say God is Christ's.     aT-21:3.5
     (John 5:26), "For as the Father hath life in himself; so hath he given to the Son to have life in himself;".     aT-21:4
     (John 14:10)  "...the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works".       aT-21:5
     (1 Cor 15:25&28), "For he [Christ] must reign till he hath put all enemies under his feet.  ...And when all things shall be subdued unto him, then shall the Son also himself to subject unto him [God] that put all things under his, that God may be all in all".  This Scriptures reveals that as God at the first used Christ to create the world, so also God used Christ to subdue the powers of Satan, which powers had exalted themselves against God and had brought much disorder into the universe.  Apostle John says, "...the Son of God was manifested, that he might destroy the works of the devil" (1 John 3:8).  Note how this verse speaks of Jesus in the final end being subject to God with God being all in all.     aT-21:6
     (1 Cor 11:3), "But I would have you know, that the head of every man is Christ; and the head of woman is the man; and the head of Christ is God".       aT-21:7
     (John 5:30), "...because I seek not mine own will, but the will of the Father which hath sent me".     aT-21:8
     (John 6:38), "For I came down from heaven, not to do mine own will, but the will of him that sent me".     aT-21:9
     (Matt 20:23), Herein Jesus teaches that some choices are for God to decide rather than for Him (the Son) to decide saying, "...but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father".     aT-21:10

     The combined message of the three following verses clearly reveal that Christ is not all knowing as is God His Father;     aT-21:11
     (Mark 13:32), "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father".       aT-21:12
     (John 15:15), Herein is revealed that Christ received His knowledge from God His Father, and is revealed that what the Father revealed to Christ, Christ then revealed to His disciples; Jesus said "Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you".     aT-21:13
     (Rev 1:1)  Herein is an example of Christ receiving a revelation from God His Father, and of Christ then revealing the message to His people; "The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:".  Note this verse quite clearly involves Christ's position with His Father after His resurrection and ascension back to heaven.     aT-21:14

     The following Scriptures to some degree indicate that the God the Father and Christ the Son can be divided in the way of Christ being unacceptable to His Father;     aT-21:15
     (Matt 27:46, Mark 15:34), "And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, la ma sa-bach tha-ni? that is to say, My God, my God, why hast thou forsaken me?"  As Christ had upon Him the sins of the whole world (no sins of His own), at this moment could God look upon Christ with favour?  Habukuk 1:13 speaking of God reads., "Thou art of purer eyes than to behold evil, and canst not look on iniquity...".     aT-21:16

 Son to be Worshiped
     Although God the Father is greater the Christ the Son, the following Scriptures quite clearly reveal it is proper to worship the Son as well as the Father;     aT-21:17
     (Phil 2:5-6&9-11)  "Let this mind be in you, which was also in Christ Jesus:  Who, being in the form of God, thought it not robbery to be equal with God:..  Wherefore God also hath highly exalted him, and given him a name which is above every name:  That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;  And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."     aT-21:18
     Hebrews 1:6  "And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him."     aT-21:19
     (John 5:23)  "That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him."     aT-21:20
     (Rev 5:8&13)  "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.  ...And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever."     aT-21:21

     Numerous verses as follow speak of Christ being worshipped by different individuals, including His own disciples;     aT-21:22
     (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-21:23
     (Mat 8:2)  "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean."     aT-21:24
     (Mat 14:33)  "Then they [likely including Christ's disciples] that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God."       aT-21:25
     (Mat 15:25)  "Then came she and worshipped him, saying, Lord, help me."     aT-21:26
     (Mat 28:9)  "And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they [Christ's disciples] came and held him by the feet, and worshipped him."     aT-21:27
     (Luke 24:52)  "And they [Christ's disciples] worshipped him, and returned to Jerusalem with great joy:"     aT-21:28
     (John 9:38)  "And he said, Lord, I believe. And he worshipped him.     aT-21:29

     Numerous Scriptures when mere man or angels were worshipped, reproved such act, but clearly when Christ was worshipped such reprove was not given.  Some Scriptures which reprove worshipping men or angles are, Acts 10:25-26, Acts 14:11-15, Col 2:18, Rev 19:9-10, Rev 22:8-9.  The writer in studying the worshipping of Christ was surprised that he could not find more Scriptures pertaining to this subject, yet it is quite clear that Christ can be worshipped together with His Father.  Yet God the Father clearly should be recognized as being greater than the Christ the Son.  One should consider that numerous Scriptures speak of Christ sitting on the right hand of God, while obviously no Scripture speaks of God sitting on the right hand of Jesus.       aT-21:30

     The names God and Lord, and Jesus, and Christ basically always come from it's own particular word in the original Greek.  The writer found only one place where the Greek word behind Lord, was also translated in to the word "God",  The names Christ and Jesus always spring forth from their own Greek word.  Thus these names are distinct names in the Greek as well as the English.  In reading the Scriptures concerning God or Christ, often times or most times one does not need to wonder whether a Scripture is speaking of God or speaking of Christ, as they so largely are their own distinct person and so largely have their own distinct name.  Yet in studying the Biblical usage of the name God it also appears that the name God can be speaking of God's general government which includes the Father the Son and the Holy Ghost and which might be called the God head.  Although God the Father and Christ the Son have their own distinct and particular attributes, yet they are very much one in respect to both sharing the government of humanity, both being worshipped, both creating the world, and both being eternal, and are one with respect to numerous other attributes which are considered later.  Because of the great oneness between the Father and the Son, and because the name God might denote God's general government, it appears the Bible in using the name God, sometimes might be speaking of either the Father or the Son or the Holy Ghost.  Thus it appears the Bible in using the name God at times might be speaking especially of any one or any two or all of the three members of God's government.       aT-21:31


Chapter Conclusion
     God the Father is greater than Christ the Son.  Christ the Son is in subjection to God the Father.  In Christ's earth life and after His resurrection and ascension, Christ was not all knowing as is God His Father.  Yet Christ is much greater than man and Angels and is worthy to be worshipped, although man an Angels are not to be worshipped.     aT-21:32

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Later Addition to this Chapter  (Year 2000)

Son Not the Same Person as Father
     Jesus repeatedly and earnestly prayed that God's people would be one, as Him and the Father are one (John 17:11&21-23).  These verses instead of revealing that the father and son are one and the same person, rather reveal they are not the very same person.  One should consider that like as faithful brethren are one, but yet obviously are not the same person, so also God and Jesus although being one, yet are not the very same person.  Although husband and wife in one respect are one, they likewise are not the same person.     aT-21:33
     Jesus in John 10:30 quite bluntly told the people that He and the Father were one.  Yet Jesus then immediately clarified Himself to those who thought He was erroneously claiming Himself to be God, saying that He was only the Son of God (John 10:36), and even mentioned how one Scripture calls us normal human beings gods.  (John 10:34-36, Psa 86:10).      aT-21:34

     Following are three vital verses which very much speak of a oneness of God and Jesus with comments;
     (Col 2:9)  "For in him dwelleth all the fullness of the Godhead bodily." This verse is emphasizing how the complete will, purpose, and emphasis of God and His Spirit are manifested in the physical person of Christ.  Yet this verse by no means is to be understood to mean that Jesus is one and the same person as God.     aT-21:35
     (1 John 5:7)  "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."  This verse also shows the perfect oneness in God, the Son, and the Holy Ghost.  Yet this verse by no means is to be understood that these are all one indivisible person.  If these three persons were exactly and fully one person, and were indivisible there would be no reason to consider them as three.      aT-21:36
     (Col 1:15-16&19)  "Who is the image of the invisible God, the firstborn of every creature: {16} For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: {19} For it pleased the Father that in him should all fullness dwell;"  This verse clearly shows that it pleased God to give Jesus a very high position.  Apostle Paul twice distinctly speaks of God creating all things through His Son Christ (Eph 3:9, Heb 1:1-2).  The truth that God used Christ as His tool or servant to create all things, still places God above Christ, similar to how a father would use his son to make things according to the father's plan.  In considering God being greater than Christ, one should consider that one verse speaks of Jesus being the beginning of the creation of God.  Note Jesus calls Himself “…the beginning of the creation of God;” (Rev 3:14).  Paul in speaking of all things visible and invisible and powers and dominions being created by Christ, did not mean that Christ created God.  Rather Christ under God created all things for God, although God ordained that His beloved Son should also possess what He (the Son) created..     aT-21:37
     God clearly exalted His Son Jesus, higher than the angels, who even are to worship the Son (Heb 1:6).  Yet Jesus still is not God, but rather Jesus was, is, and will be subject to God, so that when Christ hath put all things under His feet, Christ too will be subject to God so that God may be all in all (1 Cor 15:28).     aT-21:38

     In further considering the oneness and yet differences in the Father and the Son it also should be considered that Jesus clearly told His disciples that those who were seeing Him were also seeing the Father and told them that He dwelt in the Father and the Father dwelt in Him.  John 14:7-11 concerning such reads,  "If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. {8} Philip saith unto him, Lord, show us the Father, and it sufficeth us. {9} Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? {10} Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. {11} Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake."  In considering the aspect of seeing the Father by seeing the Son, and the aspect of the Father and Son dwelling in one another, one should consider the following parable;      aT-21:39
     There once was a great King who had a very obedient and like minded son whom he sent to a far country to teach a barbarous people his laws and ways.  The son who perfectly carried his father's emphasis and purpose after perfectly and fully showing his father's ways to the barbarous people, told them that they in seeing him were seeing his father.  The son also in describing to the people how closely knit he and his father were also said he dwelt in his father and his father dwelt in him.  Yet the King's son rather than telling these barbarians that he and his father were the one and same person, had clearly told them that his father was greater than he was, and that he was subject to his father.  The son also showed these barbarians it was not up to him to choose those who should sit with him on his throne but rather said the choice was up to his father (Matt 20:23).  The King's son also spoke of his father knowing future happenings better than he did (Mark 13:32).  The son in some situations pleaded with his father to merciful to these barbarous people (Luke 23:34).  One time the son even complained of his father having forsaken him, which happened because the son for a moment bore all the guilt of these barbarous people (Matt 27:46).     aT-21:40
     Although the people in hearing the son tell how he was one with the father, should have known the son meant he was one with his father with regards to his father's ways, emphasis and purpose rather than actually claiming to be his father, yet some of these barbarians began to foolishly think that the son and his father were the one and same person insomuch that many of the son's clear teaching about his relation to the father were made meaningless because the son was actually made to be the father.  Some of these barbarians although they realized the King and his son were not exactly the same person, still did not fully and properly understand the meaningful and vivid difference in their position and person.  Note this parable very much portrays the erroneous views that many Christians have concerning the relation of Christ the Son, to God the Father.  May we be careful lest we be like these barbarous people.      aT-21:41

V     In respect to Jesus being the creature or person most like to God, Jesus is much one with God, yet with regards to Jesus being God Himself there is a vital difference.  Note if the Father and Son were the very same power or person, their really would be no reason for the Bible to identify the Father as being something other than the Son.  Yet over two hundred and fifty verses distinctly speak of both of the Father and the Son, which 250 verses thus all distinguish the Father to be something other than the Son.  If the Father and the Son were both the one great God simply in two different forms, why would the Father (God) be greater and more knowledgeable than the Son (God), and how would the Son realistically be subject to another form of Himself?  As the Scriptures speak of the Son praying to the Father, should one think that one form of the one great God would pray to another form of Himself?  The Bible speaking of the relation of God to Christ repeatedly call them Father and Son, so man can understand their relation.  If someone would tell us that he and his son were the very same person existing in two different forms we likely would almost laugh as it would seem so unreasonable.  If Jesus truly was the one great God merely in another form, how could God in a realistic way tell Jesus, “Thou art my beloved Son, in whom I am well pleased?”  Jesus in praying to His Father spoke of the only true God and spoke of Himself saying, "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."   (John 17:3).  May Jesus prayer be answered in us, in that we would truly know both the only true God and Jesus Christ whom He sent and may we not loose Christ in the one great God!     aT-21:42



Section 2
 Chapter 22

Considers Christ's Sinlessness

     Following are Scriptures pertaining to the sinlessness of Christ;     aT-22:1
     (John 7:18)  "He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.     aT-22:2
     (Romans 3:24-26), "...Christ Jesus.  ...to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: the he might be just, and the justifier of him which believeth in Jesus".       aT-22:3
     (Romans 5:18), "Therefore as by the offence of one [Adam] judgment came upon all men to condemnation; even so by the righeouness of one [Christ] the free gift came upon all men unto justification of life".       aT-22:4
     (2 Cor 5:21), "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him"     aT-22:5
     (Heb 4:15), "...was in all points tempted like as we are, yet without sin".       aT-22:6
     (Heb 7:26), "For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens".       aT-22:7
     (Heb 9:14), "How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God...".       aT-22:8
     (1 Pet 1:19), "But with the precious blood of Christ, as of a lamb without blemish and without spot:".     aT-22:9
     (1 Pet 2:22), "Who did no sin, neither was guile found in his mouth".       aT-22:10
     (1 John 3:5), "And ye know that he was manifested to take away our sins; and in him is no sin".     aT-22:11

     Numerous Scriptures in chapter 4 of section 1 clearly reveal that sin is the transgression of God law.  Yet at times the Scriptures in speaking of sin are speaking of the "law of sin".  As was spoken of before, the "law of sin" is an inclination to evil which man inherits from his ancestors.  It should be considered that when the Scriptures speak of sin, they by far most often are speaking of transgression of God's law, rather than speaking of the "law of sin".  Sin and the "law of sin" are considered further in chapter 30 below.     aT-22:12
     God's law is a perfect law of liberty, and the core thereof consists of loving God with all one's heart and loving one's neighbor as one's self.  The slightest transgression of this perfect law of liberty, no matter how small, can rightly be called sin, although such imperfections are not sins unto death.  Considering such, it is quite clear that the Christian at his best cannot and does not perfectly and wholly overcome all sin, and continually needs Christ's righteousness imputed to him.  In considering Christ's sinlessness, one should consider that Christ, having a Holy root which the Christian does not have and possessing the Spirit without measure, could and did perfectly (wholly) overcome all sin and evil and needed no righteousness imputed to Him other than His own.     aT-22:13

     In considering Christ's sinlessness, one should also consider that one can count Christ to be sinless because of Him, in coming in the flesh, never fully encountering that which man encounters, or count Christ to be sinless because of Him, through His attributes of grace and power, wholly subduing and overcoming and bringing to naught, that which He encountered in coming in the flesh.     aT-22:14



Section 2
 Chapter 23

     Considers Whether Christ Had The Power (Ability) To Choose Either Good Or Evil.  

     Considers Whether Christ Was Sinless Because as a result of His Inborn Holiness, It Was Impossible For Him To Choose Sin,  Or Whether Christ Was Sinless Because He On His Own Capacities And Merits Chose To Reject Sin And Do The Will Of His Heavenly Father.

     Following are scriptures that reveal that Christ did what was good because He choose to do so;  These Scriptures quite clearly reveal that Jesus was without sin, because He chose to refuse the evil, rather than was without sin because He was unable to chose evil,      aT-23:1
     (Phil 2:5-7), "Let this mind be in you, which was also in 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:".    Clearly Christ "took upon him the form of a servant, and was made in the likeness of men" because He chose to do so, rather than because He could not have chosen to refuse this humiliation.     aT-23:2
     (Heb 1:9)  "Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows".    God anointed Christ with the oil of gladness because He chose the good and chose to reject the evil, God did not anoint Christ with the oil of gladness because He chose the good because He was unable to chose evil.     aT-23:3
     (Matt 26:53)  Herein Jesus reproving Peter for resisting the mob that was taking Him to be crucified said, "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?"    Jesus gave Himself to be crucified because He chose to please God and redeem man, Jesus did not give Himself to be crucified because He could not have chosen to do differently.       aT-23:4
     (Heb 12:3), Herein Paul speaking of Christ said, "...Who for the joy that was set before him endured the cross, despising the shame...".    Christ endured the cross because of the joy that was set before Him, Christ did not endure the cross because it was impossible for Him to reject it.       aT-23:5
     (John 5:30), Herein Jesus said, "...because I seek not mine own will, but the will of the Father which hath sent me."    Could Christ in truth have said that He sought His Father's will if He could not have chosen to do otherwise?     aT-23:6
     (Rev 3:21), "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne".    Could Christ in truth have said He had overcome such as man overcomes if He did not have the possibility of being overcome of evil such as man has?     aT-23:7
     Note how clearly the above Scriptures reveal that Jesus by His own choosing, chose to do His Fathers will and chose to save fallen man!     aT-23:8

     Matt 4:1-11, Mark 1:13, and Luke 4:1-13, speak of Jesus being led of the Spirit into the wilderness to be tempted of the devil.     aT-23:9
     (Mark 1:13) reads, "And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him."    Note how this verse indicates that Jesus was being tempted of Satan during these 40 days     aT-23:10
     (Luke 4:2) reads, "Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered."    Note how this verse also indicates that Jesus was being tempted of Satan during these 40 days.     aT-23:11
     Matthew and Luke record some of these temptations and how Jesus reacted to them.  In refusing to yield to Satan's temptations, Jesus used the Scriptures in telling Satan what the will of God was on the matter.  Quite obviously Jesus did not overcome these temptations, because He was created of God having no power to chose good or evil, and thus could not have yielded or sinned.  Jesus rather overcame these temptations because He chose to do the will of God His Father and chose to please Him.       aT-23:12

     Following are several more verses pertaining to Christ's temptations which should be considered;     aT-23:13
     (Hebrews 4:15)  "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin."     aT-23:14
     (Heb 2:`18)  "For in that he himself hath suffered being tempted, he is able to succour them that are tempted."     aT-23:15
     (Luke 22:28)  Herein Jesus in speaking to His disciples said, "Ye are they which have continued with me in my temptations."     aT-23:16

     Chapter 27 above pertains to how temptations to sin, relate to and affect one after he is born again and is a partaker of the divine nature, as compared to how they related to and affected him before his new birth.  Such chapter also pertains to Christ's temptations as compared to the Christian's temptations.     aT-23:17

     It is basically obvious that temptation consists of one who has power (ability) to choose good or evil being in a circumstance where he, because of a desire for a particular gratification, is allured to chose what is evil.  Desiring gratification could involve desiring pleasure, or desiring to evade suffering.  Considering that is obvious that temptation is experienced only by those who have power (ability) to choose good or evil and considering that it is without question that Christ endured and overcame temptation, how can one reasonably believe that Christ did not have ability or opportunity to chose evil and sin?     aT-23:18

     The following 3 paragraphs are not so vital and clear with regard to this subject as the numerous above Scriptures, yet they have been included as some thoughts or reasoning likely worthy to consider.  In considering the following paragraphs, the writer as well as the reader must realize that one's reasoning or philosophies must be adjusted to fit the Scriptures rather the Scriptures be interpreted to fit his reasoning or philosophies.     aT-23:19

L     The writer has heard of 1 John 3:9 being interpreted to teach that it was impossible for Christ to sin (chose evil).  1 John 3:9 reads, "Whosoever is born of God doth no commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God".  One should consider this verse is speaking of the impossibility of the Christian to commit sin (sins unto death) when his spiritual birth from God is nourished and kept alive.  Yet it is clear that when the Christian does not nourish and keep alive his spiritual birth from God, he can again sin (sin unto death).  Thus it also appears, that if Christ would not have nourished and kept alive His birth from His Father He could have rejected God's law and thus sinned.       aT-23:20
L     Although God the Father and Christ the Son are one, yet considering that God the Father is greater than Christ the Son, and that Christ is in subjection to His Father, considering that God is all knowing while Christ is not, considering it appears that God and Christ could be divided in so much that Christ while on the cross for a moment could be forsaken of God, considering that an earthly father and son in various respects are one and considering that the earthly son can yet disobey his father, why should one think that it were impossible for Christ to displease and disobey God His Father?     aT-23:21
L     As God created His highest angel, Lucifer, with the power to choose between good and evil, and created man with the power to choose between good and evil, would not God also ordain that His Son also have the power to choose between good and evil?     aT-23:22

V     As Lucifer, and Adam and Eve rejected God, and chose evil, and thereby brought tremendous suffering into the universe, may men ever be thankful that many angels and Christ chose the good and rejected the evil! May man ever be thankful that Christ did not fail or reject God, as did Lucifer and our first parents, but that He rather through resisting evil and choosing the good redeemed us from the evil that was brought upon man through the failings of Lucifer and our first parents!  May man not only grieve because of our first parents sin but also rejoice in Christ's faithfulness!     aT-23:23
V     If you by would save one's life at great expense and risk, and others speaking of your free will act of love, would say, because of your inborn Holiness you had no choice or possibility to do otherwise, would they be giving you proper honor, respect, and appreciation, for that which you did?  The writer fears the belief that Christ could not have sinned has it's root in not truly believing that Christ came in the flesh and thus has part with the spirit of the anti Christ.     aT-23:24

     God knowing the future, knows whether you will choose either good or evil, even before you make such choices.  Yet God's knowledge of such clearly does not subtract from your ability to choose either good or evil.  In like manner, although God knew what choices Christ would make before He made them, yet clearly such did not subtract from Christ have opportunity to choose either good or evil.     aT-23:25
     It appears to the writer that one could not truly love and honor another if he had no power of choice.  If a group of puppets, who have no power of choice, were loving and honoring you would you really feel loved and honored?  It appears to the writer that God is designing a perfect Kingdom, wherein sin will never again enter, and whose citizens all will love and honor God because they truly want to do so, and not because they could not do otherwise.  God's Kingdom that He is designing will be successful because God in His wisdom and foreknowledge knows that all those who know the love of God and Christ, and are redeemed, and have fought against the dreadfulness of sin, will never turn from loving and honoring God, even though they could do otherwise if they actually wished to!       aT-23:26
V     As Christ while on earth choose to do His Fathers will, and thus learned obedience through the things that He suffered (Heb 5:8), and was made perfect through suffering (Heb 2:10), Christ, now more than ever is one with God in the attributes of Holiness and righteousness, and one with God in purpose, in judgment, in mercy and love.  Christ in His earth life passed the test that God had for Him.  God speaking of Christ numerous times said "This is my Son in whom I am well pleased".  God now has highly exalted Christ and has placed the government of His new and eternal Kingdom upon Christ's shoulders.  Isa 9:67 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.  Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this."       aT-23:27
     God the Father and Christ the Son wondrously work together with no jealously or competition or disunity between them of any kind!  Jesus clearly desires that His children would be one as such, as He in St. John 17 He repeatedly prayed that His disciples would be one, as Him and the Father were one.  In worshipping Christ one need not fear that God will become offended or jealous, as God and Christ are so perfectly joined in one.  O what beautiful unity!  O what a beautiful government and Kingdom!  All those who choose to do the will of God, and pass the test that God has for them on earth, can and will be a part of it!  James says,  "Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit [the saints] of the earth, and hath long patience for it, until he receive the early and latter rain." (James 5:7)  O may we be a part of that good fruit!  O may we yet receive a latter rain!       aT-23:28



Section 2
 Chapter 24  

     Considers The Suffering The Christian Must Endure During His Earth Life.  
     Considers The Suffering Which Christ Needed To Endure During His Earth Life.  
     Considers A Particular Death The Christian Must Experience In Living For Christ.
     Considers Those Scriptures Which Speak Of The Christian Suffering Together With Christ And Being Dead Together With Christ.  

     Numerous Scriptures as follow, clearly reveal that the Christian (during his earth life), in living for Christ, must continually experience a particular death;     aT-24:1
     (2 Cor 4:11)  "For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh."     aT-24:2
     (1 Cor 15:31)  "I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily."     aT-24:3
     (Col 3:3)  "For ye are dead, and your life is hid with Christ in God."     aT-24:4
     (2 Tim 2:11)  "It is a faithful saying: For if we be dead with him, we shall also live with him".     aT-24:5
     (Luke 17:33)  "Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it."  Matt 10:36-39, 16:24-25, Mark 8:34-35, and Luke 14:26-27, Luke  9:23-24 also say much the same.     aT-24:6
     Many Scriptures which are included below and in the next chapter also reveal that the Christian must experience a particular death in living for Christ.     aT-24:7

     Following are Scriptures which speak of the Christian suffering together with Christ and being dead together with Christ;  These verses quite clearly reveal that Christ during His earth life, endured very much the same suffering and dying experience which the Christian is subject to endure.  Concerning the following Scriptures, the first 5 Scriptures speak of the Christian suffering with Christ, while the last 7 Scriptures pertain more to the Christian dying and being dead with Christ.      aT-24:8
     (1 Pet 4:1)  "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin".     aT-24:9
     (1 Pet 4:12-13)  "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed ye may be glad also with exceeding joy"     aT-24:10
     (Romans 8:17)  "...if so be that we suffer with him, that we may be also glorified together".     aT-24:11
     (2 Cor 1:5)  "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ".        aT-24:12
     (Phil 3:10)  "That I may know him, and the power of his resurrection, and the fellowship of his sufferings being made conformable unto his death;".     aT-24:13
     Note how clearly the above Scriptures speak of the Christian's and Christ's suffering experience as being the same.       aT-24:14

     (2 Cor 4:10-11)  "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.  For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh".    Is this verse in speaking of the dying of the Lord Jesus solely speaking of His dying on the cross or speaking of a continual dying to sin which Christ did while living?      aT-24:15
     (Romans 6:9-11)  "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.  For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.  Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord".    Note how this Scripture speaks of a particular power of death no longer having dominion over Christ, after that He died unto sin once and then resurrected.  Note how this verse teaches we are to be dead to sin as Christ likewise was dead to sin.     aT-24:16
     (Gal 2:20)  "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me..."      aT-24:17
     (Rom 6:4-5)  "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:"     aT-24:18

     Note the following 3 Scriptures all use the exact wording "dead with Christ" or "Dead with Him".     aT-24:19
     (Rom 6:6-8)  "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed...  Now if we be dead with Christ, we believe that we shall also live with him".     aT-24:20
     (2 Tim 2:11)  "It is a faithful saying: For if we be dead with him, we shall also live with him".     aT-24:21
     (Col 2:20)  "Wherefore if ye be dead with Christ from the rudiments [elements, principles, order, traditions] of the world, why, as though living in the world are ye subject to ordinances".  Christ in His earth life clearly was dead from the rudiments of the world,  He was separated from the world's pomp, traditions, and carnal ways.  Jesus said "...that which is highly esteemed among men is abomination in the sight of God." (Luke 16:15).      aT-24:22
     Being dead with Christ quite clearly does not mean to be dead with Christ, with only regard to Christ's death on the cross.  This being dead with Christ could involve being dead to sin together with Christ, being dead to our own will or desires together with Christ, and being dead to the world together with Christ.  This being dead together with Christ will be considered further in the next chapter.      aT-24:23

Chapter Conclusion
     Christ during His earth life in the flesh endured much the same suffering and dying experience as the Christian must endure in his earth life.       aT-24:24



Section 2
 Chapter 25  

     Further Considers The Suffering And Dying Experience Which the Christian Must Endure During His Earth Life.  

     The suffering of the true Christian involves various areas. The Christian's suffering involves sufferings such as being despised and rejected of men and may involve physical suffering such as enduring physical mistreatment.  Another area of the Christian's sufferings, which is a vital suffering of the Christian, involves the Christian denying (putting to death) the "law of sin" (Adamic inclinations).  Putting to death the "law of sin" is one with crucifying the "old man" and one with crucifying the "flesh with the affections and lusts".  Putting to death the "law of sin" is a painful experience which the flesh (spirit of the flesh) greatly resists and tries to evade.       aT-25:1

     Following are several Scriptures which pertain mostly to the suffering and dying the Christian experiences in denying (putting to death) the "law of sin";     aT-25:2
     (Rom 8:13)  "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live."     aT-25:3
     (Romans 6:6)  Herein Paul said, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed..".     aT-25:4
     (1 Pet 4:1)  "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;"     aT-25:5
     (Gal 5:24)  "And they that are Christ's have crucified the flesh with the affections and lusts".      aT-25:6
     (1 Pet 2:11)  "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;"     aT-25:7
     (Col 2:11)  "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:"      aT-25:8
     (Gal 5:17)  "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would."       aT-25:9

     Because of the continual dying which the true Christian must suffer the true Christian abhors his sinful body (body containing the law of sin and body that often does evil) and desires a body that has no involvements with sin.  Paul concerning such wrote.  "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24), "...ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body" (Romans 8:23), "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven" (2 Cor 5:2).     aT-25:10

Chapter Conclusion
     Considering the above Scriptures, and all Scriptures, it is quite obvious that a vital part of the Christian's suffering and dying experience, involves the Christian putting to death and crucifying the "law of sin" which dwells in his flesh.     aT-25:11



Section 2
 Chapter 26

     Considers Various Aspects Of Temptation.
     Considers The Similarity of Christ's Earth Life Temptations And The Christian's Earth Life Temptations.
     Considers The Similarity Of The Element That Christ Needed To Overcome And That The Christian Needs To Overcome.  

     In considering this topic, one should consider how the temptations of the born again Christian (converted individual), compare to the temptations of those who have not experienced the new birth (unconverted individual).        aT-26:1
     Although the Christian can be tempted with the same things the unconverted are tempted with, yet according to the following scriptures it appears that one's temptations after conversion to some extent, are not on the same level as before conversion;     aT-26:2
     (2 Cor 5:17), Herein Paul speaking of the experience of being born again or conversion writes, "Therefore it any man be in Christ , he is a new creature: old things are passed away behold, all things are become new".     aT-26:3
     (Romans 6:21)  Herein Paul speaking of the change in one's affections as before and after conversion writes, "What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death".     aT-26:4
     (2 Pet 1:4)  Herein Apostle Peter speaking of one after conversion says, "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust".     aT-26:5
     (Rom 1:26)  Herein Paul reveals how the wicked may be given over to temptations such as likely have no affect on the righteous  "For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:"     aT-26:6

V     Concerning the true Christian, who is a new creature in Christ, who has experienced old things having passed away and all things becoming new, who is ashamed of those things he had previously had done, and who is a partaker of the divine nature, it is clear that they to some extent are not tempted on the same level as are the unconverted or wicked, which God may have even given over to vile affections.  Yet it is very true that the converted Christian can yet be tempted with the very things, that tempted him before conversion.     aT-26:7
V     It is quite obvious that Christ being born of God from the beginning and possessing the spirit without measure was tempted in like manner as the converted or righteous are, rather than tempted as are the unconverted or wicked.  Yet to understand all aspects of temptation is likely impossible.       aT-26:8

     In considering Christ's temptations as compared to the Christian's temptations, one should also consider that various Scriptures as follow, reveal that the greatness or number of the Christian's temptations is affected by the Christian's own prayerfulness and carefulness;     aT-26:9
     (Matt 6:13)  Herein Jesus taught His disciples to pray saying "And lead us not into temptation..."     aT-26:10
     (Matt 26:41)  Herein Jesus said, "Watch and pray, that ye enter not into temptation...".  Man often increases his temptation by not properly watching and praying.  Jesus clearly watched and prayed, He "...continued all night in prayer to God" (Luke 6:12).     aT-26:11
     (1 Tim 6:9)  "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts...".  Clearly Jesus evaded such self inflicted temptations.     aT-26:12
     (Rev 3:10)  Herein Jesus blessed the angel (leader) of the church of Philadelphia saying, "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth".     aT-26:13

     Apostle James speaking of temptation says,  "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:  But every man is tempted, when he is drawn away of his own lust, and enticed."  (James 1:13-14).  God does not desire that man do or chose evil,  thus he never moves or allures man to chose or do evil.  Yet God in testing one's loyalty to Him, may bring one into a situation of temptation, that will greatly test their loyalty to God.  God in testing Abraham's love and loyalty to Him, asked Abraham to sacrifice his son Isaac.     aT-26:14
     Although one through being prayerful, careful, and sanctified, will avoid many temptations, yet no matter how sanctified one may be, one may yet encounter difficult temptation, as God may yet see fit to allow situations of difficult temptation to come upon them to thereby test their loyalty to Him.  Thus Jesus although being prayful, careful, and perfectly sanctified, yet encountered real temptation during His life in the flesh.     aT-26:15
     Paul reveals that God always grants the Christian power or grace to overcome temptations saying  "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."  (1 Cor 10:13).  Paul also said  "Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:"  (Rom 5:20).  Yet these verses do not mean one can willingly allow himself to enter situations where temptation will be greatly increased, and then think that their will be grace to resist such temptation.     aT-26:16

     Following are Scriptures that teach that Christ was tempted in like manner as the Christian is tempted, and Scriptures pertaining to Christ overcoming in like manner as the Christian must overcome.     aT-26:17
     (Heb 2:17-18)  "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 that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sin of the people.  For in that he himself hath suffered being tempted, he is able to succour them that are tempted".     aT-26:18
     (Heb 4:15-5:5)  "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.  Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.  For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.  And by reason hereof he ought, as for the people, so also for himself, to offer for sins [note Christ here differed from Levite priests, in that He perfectly overcame the infirmity which man cannot overcome, and thus had no personal sins for which to offer sacrifices].  And no man taketh this honor unto himself, but he that is called of God, as was Aaron.  So also Christ glorified not himself to be made and high priest, but he that said unto him, Thou art my Son to day have I begotten thee".     aT-26:19
     (Matt 26:40-41)  "What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation, the spirit indeed is willing, but the flesh is weak".    Christ said "watch with me" because it was important for Him to watch as well as His disciples.      aT-26:20
     (Rev 3:21)  "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne".     aT-26:21
     (John 16:33)  Herein Jesus said "...Be of good cheer; I have overcome the world".    The Christian also must overcome the world and it's temptations.     aT-26:22
     (Luke 22:28)  Herein Jesus being nigh unto His crucifixion told His disciples, "Ye are they which have continued with me in my temptations".    As the Christian must endure many temptations throughout his earth life, so also Christ endured many temptations throughout His earth life,        aT-26:23

Chapter Conclusion
     The temptations which Christ encountered in His earth life in the flesh are much the same as the temptations which the Christian encounters during his earth life.       aT-26:24




Section 2
 Chapter 27

     Considers The True Christian's Temptations, And What He Must Overcome.

     The Christian is tempted by various elements which the Scriptures speak of as the things of the world.  These things of the world by which the Christian is tempted, includes being tempted by Satan and his evil spirits, includes being tempted by one's Adamic inclinations (law of sin), includes being tempted by earthly troubles and tribulations, and includes being tempted by influence of men be it by persecution or social pressures.     aT-27:1
     Apostle Paul in Galatians 6:14 speaks of the world being crucified saying, ...the world is crucified unto me, and I unto the world".  Apostle John speaking of that which the Christian must overcome said, "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world even our faith" (1 John 5:5).  Apostle John speaking of numerous things of the world by which the Christian is tempted also said, "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world" (1 John 2:15).  Man's Adamic inclinations which dwell in his flesh are a vital part of the world which the true Christian must overcome.  Many Scriptures reveal that the "law of sin" initiates many of the Christian's temptations.  Since it is quite obvious that the "law of sin" (Adamic inclinations) initiates many of the Christian's temptations only a few Scriptures as follow will be given concerning such;        aT-27:2
     (James 4:5), "...The spirit that dwelleth in us lusteth to envy".     aT-27:3
     (Gal 5:16-17)  "This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would."     aT-27:4
     (1 Cor 9:26-27)  "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:  But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."       aT-27:5
     (Romans 7:14-17)  "For we know that the law is spiritual: but I am carnal, sold under sin.  For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.  If then I do that which I would not, I consent unto the law that it is good.  Now then it is no more I that do it, but sin that dwelleth in me."     aT-27:6
     (Rom 7:21&23)  "I find then a law, that, when I would do good, evil is present with me.  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."     aT-27:7
     (Rom 8:13)  "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live."       aT-27:8

Chapter Conclusion
     The law of sin or man's Adamic inclinations are vital aspect of the Christian's temptations and a vital element of the world which the Christian must overcome.     aT-27:9



Section 2
 Chapter 28  

     Considers Christ And The Christian Being Quickened Together.  

     Christ because of His preexistent root, involving being born of God from before the foundation of the world, could quicken Himself.  Through Christ, who possessed the Spirit without measure, the Christian receives a portion or firstfruits of the Spirit.  Through Christ the Christian already in this life experiences a particular quickening together with Christ and becomes a partaker of the divine nature.  Following are Scriptures pertaining to how the Christian and Christ are quickened together;     aT-28:1

     (Eph 2:5-6)  "But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together...".     aT-28:2
     (Col 2:12-13)  "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.  And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;     aT-28:3
     (Col 3:1)  "If ye then be risen with Christ, seek those things with are above, where Christ sitteth on the right hand of God".     aT-28:4

Chapter Conclusion
     The Christian already in this life in a significant aspect is quickened together with Christ.     aT-28:5




   Section 2
V    Chapter 29

     Considers The Relation Between Christ's Quickening Spirit And Christ's Flesh (Flesh as born from Mary and before His resurrection).
     Considers Various Reasons Christ Took Upon Himself A Body Of Flesh.  

     Note in this chapter when Christ's flesh or body is spoken of, such pertains to Christ's flesh as born from Mary and before His resurrection, unless stated otherwise.     aT-29:1
     Following are Scriptures which reveal various principles or aspects in regards to Christ's Spirit, and flesh;      aT-29:2
     (1 Pet 3:18)  "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:".  Note how this verse rather than honoring Christ's flesh as being something victorious or as something that provides a remedy, rather teaches that Christ's flesh was the avenue (aspect of weakness) by which He was put to death.  Also note how this verse teaches Christ's Spirit was that which quickened Christ's flesh and body after His death.     aT-29:3
     (Col 1:22)  "In the body of his flesh through death...".    Note how this verse connects Christ's flesh to that which was weak insomuch that it was subject to death.  After the resurrection, man's body like Christ's resurrected body will no longer be weak or subject to death, but will be in an immortal state.  Jesus speaking of man after the resurrection teaches that man then cannot die saying, "Neither can they die any more... being the children of the resurrection" (Luke 20:36).     aT-29:4
     (1 Peter 4:1)  "Forasmuch then as Christ hath suffered for us in the flesh...".  Note how this verse indicates that Christ's flesh was a weak element, insomuch that it was subject to suffering and pain.     aT-29:5
     (Matt 26:40-41)  "...what, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak".    Note in these verses how Jesus said, "Watch with me" then said "the spirit indeed is willing, but the flesh is weak".     aT-29:6
     (1 Tim 3:16)  "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the spirit...".  Note this verse teaches that Christ's Spirit was a power of justification rather the indicating Christ's flesh was a power of justification.      aT-29:7
     (John 6:63)  Herein Jesus speaking of His flesh and His resurrecting powers 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".  Please note the clear message of this verse.     aT-29:8
     (1 Cor 15:45)  "And so it is written, The first man Adam was made a living soul; the last Adam [Christ] was made a quickening spirit". Note how this verse honors Christ's Spirit rather than Christ's flesh.  Also note this verse considers Christ's real person to be Spirit rather than flesh.     aT-29:9
     (2 Cor 13:4)  "For though he was crucified through weakness, yet he liveth by the power of God...".    Clearly Christ's weakness, which made it possible for Him to be crucified, was His flesh, while His quickening Spirit rather than being weak was a tremendous overcoming power of God.     aT-29:10
     The above Scriptures quite clearly reveal that, Christ's Spirit was a Spiritual power which overcame Christ's earth life obstacles, while Christ's flesh as born from Mary was an element of  weakness (obstacle), which Christ's Spirit quickened and overcame.  It appears that the Spirit aspect of Christ could to some extent be thought of as a medicine while the flesh aspect of Christ could to some extent be though of as a disease.     aT-29:11
V     In reconsidering the, likely erroneous, belief that declares the Word of God Himself turned into and became Christ's flesh, one should consider how the powerful Word of God has basically nothing in common with the weak flesh of Christ, and consider how much more the powerful Word of God is one with Christ's powerful Spirit then one with Christ's weak flesh.     aT-29:12

     Although Christ took upon Himself a body of mortal flesh, so that He could die and be the supreme sacrifice for man's sins, the following Scriptures appear to give an additional aspect of why Jesus took on a body of flesh;  Note how the following Scriptures could be understood to teach that Christ (the Word and quickening Spirit of Christ) took upon Himself particular human obstacles, so that He through fully overcoming these obstacles in Himself, could establish a victory over and deliverance from these obstacles for man;     aT-29:13
     (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".     aT-29:14
     (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".  The phrase in this Scripture which reads, "his Son, made of a woman, made under the law, To redeem them that  the law" quite clearly gives the thought that Christ grafted upon Him (His Holy and preexistent root) the very element underwhich man is, to redeem man from under such element.  In truly being the firstfruit of the resurrection, did Christ not need to encounter in His flesh that very thing which man encounters and then need to resurrect therefrom as man also must?     aT-29:15
     (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-29:16

Chapter Conclusion
V     Christ's flesh rather than being an element of power, or an element that provided a solution, was a element of weakness upon which Christ's powerful Spirit acted and proved to be victorious over.     aT-29:17



Section 2
 Chapter 30  

Considers Sin
Considers "Sin" And The "Law Of Sin".  

     As was considered in "section one chapter four", sin is that behavior which transgresses God's Holy law of conduct.  In such chapter was also stated that although most Scriptures using the word "sin" are speaking of transgression of God's law, yet at times the Scriptures in using the word "sin" are speaking of the "law of sin" (Adamic inclinations).     aT-30:1
     Most times when the Scriptures use the word "sin" one can quite easily determine whether they are speaking of transgression of God's law, or speaking of the "law of sin".  When the Scriptures use the words sinned, sinneth, or sinning it is obvious that they are speaking of transgressing God's law, rather than speaking of the "law of sin".  Following are various Scriptures wherein the word "sin" pertains to the "law of sin" (Adamic Inclinations), rather than to transgression of God's law;     aT-30:2
     (Psalms 51:5), "Behold, I was shapen in iniquity; and in sin did my mother conceive me "     aT-30:3
     (Romans 5:12), "Wherefore, as by one man sin entered into the world...".     aT-30:4
     (Romans 6:6), "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin"      aT-30:5
     (Romans 6:12), "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof".     aT-30:6
     (Romans 7:17), "Now then it is no more I that do it, but sin that dwelleth in me".     aT-30:7
     (Romans 7:20), "Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me".     aT-30:8
     (Romans 7:23&25), "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.  ...but with the flesh the law of sin".     aT-30:9

     The word "sin" (including related words such as sinned, sinneth, or sinning) appears in about 525 verses.  Of these 525 verses using the word "sin", most are speaking of transgression of God's law, while few of these Scriptures are speaking of the "law of sin".  Only several other Scriptures beside those given above, in using the word "sin', quite clearly are speaking of the "law of sin".  Thus out of the 525 verses that use the words, sin, sinned, sinneth, or sinning likely less the 20 are speaking are speaking of the "law of sin" (Adamic inclinations) while the rest are speaking of the transgression of God's law.     aT-30:10

     In the following paragraph when the word "sin" is used, it is speaking of transgression of God's law rather than the "law of sin" (Adamic inclinations).  One should consider that most times when the Scriptures use the word "sin" they pertain to transgression of God's law.     aT-30:11
     Apostle Paul speaking of the Christian not transgressing God's law through the power of the Spirit said, "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Romans 8:4).  It is clear that if one had a remedy or solution for his inherited "law of sin" (Adamic inclinations) and the law of sin were fully or perfectly overcome, in such situation encountering and striving against the law of sin would not make of guilty of sin, and such an one would yet be without sin.  Note man cannot attain to such perfection and always needs Christ's righteousness imputed to him.  Christ is the finisher of the Christian's faith as well as being the Author of his faith.     aT-30:12



Section 2
V    Chapter 31

Further Considering Christ's Sinlessness

     Considers Whether Christ Was Sinless Because He Did Not Encounter, Nor Strive Against The "Law Of "Sin" In His Flesh (Flesh As Born From Mary, Before His Resurrection), Or Whether Christ Was Sinless Because He Through His Divine Power And Quickening Spirit Wholly Subdued And Overcame The "Law Of Sin"  Which He Encountered In His Inherited Flesh.     aT-31:1

     Following is a list of aspects to consider which pertain to Christ's sinlessness, followed by some questions;     aT-31:2
V     Considering by far most Scriptures which speak of sin, are speaking of the transgression of God's law rather than speaking of the "law of sin" (Adamic inclinations),     aT-31:3
V     considering that numerous Scriptures teach that Christ was tempted largely the same as the Christian is tempted, Hebrews 4:15 reading Christ "...was in all points tempted like as we are, yet without sin.", and therewith considering a most vital aspect of the Christian's temptations involve dealing with his inherit "law of sin",     aT-31:4
V     considering the "law of sin" is a most vital element which the Christian must overcome and therewith considering Christ said, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Rev 3:21),      aT-31:5
V     considering that Christ, in the days of His flesh (as on earth), endured a suffering and dying experience like the suffering and dying experience which the Christian must endure, and therewith considering that a most essential part of the Christian's suffering and dying experience involves denying and dying to the "law of sin, (note many Scriptures which speak of the Christian suffering and being dead with Christ are given in chapter 24 above),     aT-31:6
V     considering that the Christian already in this life experiences an essential quickening together with Christ and therewith considering that being quickened from the "law of sin" is a most important element from which the Christian is quickened,     aT-31:7
V     considering numerous Scriptures (Scriptures as in paragraphs aT-29:3-10) speak of Christ's flesh as an element of weakness and of Christ's Spirit as that which justified and quickened that weak flesh,     aT-31:8
V     considering that all those Scriptures which speak of Christ being without sin, could full well mean that Christ wholly subdued all sin and evil and thus never transgressed God's law in any way, rather than mean Christ did not encounter the "law of sin" in His flesh as born from Mary and before His resurrection,     aT-31:8.5
V     considering all the above considerations, does it not appear that those Scriptures that speak of Christ being without sin, mean that Christ was sinless because He wholly subdued, overcame, and was quickened from the "law of sin" (Adamic Inclinations) which He encountered in his flesh, rather than sinless because He never encountered the "law of sin" in His inherited flesh?     aT-31:9

     Although the Scriptures concerning mankind read, "For all have sinned, and come short of the glory of God;" (Romans 3:23), yet clearly Jesus through fully overcoming that which He encountered in coming in the flesh, never sinned or came short of the glory of God.      aT-31:10
     Apostle Paul, speaking of the born again Christian, who is a new creature in Christ and is a partaker of the divine nature, said, "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Romans 8:4).  Paul also speaks of the Christian being a Holy sacrifice and having Holy hands.  Considering these teachings of Paul, why should one think that Christ the Son of God (who was a Spiritual Being from the beginning, who possessed the Spirit without measure) could not have encountered the "law of sin" (Adamic inclinations) in His engrafted body and therein fulfilled the righteousness of the law and thus been without sin?     aT-31:11

V     The following parable pertains to the properly honoring Christ for His sinlessness;  This parable concerns two different plants.  The one plant will be called the "disease free medicine plant" and the other will be called the "disease free plant".  The plant worthy of most honor is to be determined.  Both of these plants have the ability to resist all types of sickness and disease and the ability to always bear good fruit.  The difference in the two plants is that the "disease free medicine plant", beside having the ability to resist all disease and having the ability to always bear good fruit, also has healing powers in so much that if another diseased plant were grafted onto it, this plant could subdue the disease of such plant and cause such plant to be healed and bring forth good fruit.  One should consider how obvious it is that the "disease free medicine plant" deserves more honor than the "disease free plant".  One should also therewith consider that Christ, by grafting upon Himself man's flesh and body which was diseased with the "law of sin", and by bringing that disease to naught and causing His engrafted body to yet only bear good and Holy fruit and to thus be without sin, should largely be honored like the "disease free medicine plant" which plant deserves the most honor.  In Christ's earth life, Christ perfectly subdued the evil inclinations of man's body or spirit, and thus only bore Holy fruit, and after He died and resurrected into His glorified body then such inclinations no longer even existed and the complete healing of that element onto which Christ was grafted was accomplished!     aT-31:11.5

     Hereafter numerous verses will be considered that further reveal that Christ encountered the law of sin (Adamic inclinations) in His earth life experience in the flesh, but first will be given some thoughts and aspects that should be considered.     aT-31:12
V     In considering the person of Christ, it is important that one is keenly aware that Christ in coming in the flesh did not totally become one with man.  The person of Christ consisted of God the Word in a particular combination with the element of man (humanity).  Apostle Paul reveals their is a great mystery in Christ coming in, and being manifest in the flesh saying,  "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Tim 3:16).  Although it is clear that Jesus was both the Son of God and son of man and that Christ's person thus involved both God and man, yet to know exactly how and to what extent Christ's person included both God and man is likely impossible.     aT-31:13
V     Christ clearly was unlike man, in that man consists only of the evil inclined spirit of man in a mortal and corruptible body, while Christ's person did not only consist of the element of man but also was the eternal Son of God who together with God created man at the first.  Man consisting of only the evil inclined spirit of man and a mortal and corruptible body had no solution for his corruptible, depraved, and sinful plight and could in no way redeem himself from his situation.  Jesus was far different than man in this respect.  Considering all Scriptures it appears that the situation wherefrom man could in no wise deliver or redeem himself, Jesus could encounter that very situation in Himself, and by His divine grace, overcoming power, and eternal inborn resources, provide a remedy therefore, insomuch that He was not condemned or made useless by such encounter such as man is.  Considering all Scriptures is appears Jesus had power over and a solution for that thing, for which man had no solution or answer, even if that very thing was grafted upon His own person!     aT-31:14
V     In considering the person of Christ, one should think not think of Christ as being that element of weakness which He was willing to graft upon Himself, but should rather think of Christ's real person as being the Son of God (the Word) from heaven which quickened that weak element, on to which He was willing to graft Himself.  Considering the numerous Scriptures that speak of Christ's flesh as a weak element and Christ's Spirit as a quickening and justifying element, it appears that the Spirit aspect of Christ could to some extent be thought of as a medicine, while the flesh aspect of Christ could to some extent be though of as a disease.  Yet one should not think that Jesus in coming in the flesh only grafted onto Himself a disease, but rather should recognize that He grafted onto Himself man or humanity, who was inflicted with a disease like element.     aT-31:15
     It is clear that it is solely through Christ's sacrificial death in man's place, that man who often fails and comes short of the glory of God, can escape the condemnation of God's righteous law.  One might ask the question; if God's mercy and pardon through Christ had not been provided, would man be condemned to eternal destruction, because of his inborn Adamic inclinations (law of sin), even if he would never yield to or be affected by these evil inclinations in any way whatsoever?  The writer to some extent would answer yes to the above question, yet wonders whether God in His justice would see fit to condemn to eternal destruction an individual strictly because of what he inherited, without him having any responsibly or choice in the matter?  It is clear that in the finished plan of God, God in His justice and mercy made a way that no one would need be damned because of something outside of his responsibility or control.     aT-31:16
V     Considering all Scriptures, considering what the complete person of Christ all included, and considering the quickening and overcoming power of Christ, it appears Jesus was not condemned or made unfit by encountering in His flesh as born from Mary, that very thing whereby man is condemned as unprofitable and unclean.  Rather it appears that Christ by encountering in His flesh as born from Mary, those uncomely elements which man does, and by overcoming them, thereby was paving the way for man's deliverance from those uncomely elements and proved the possibility of such deliverance.  One should again consider how the Scriptures so clearly teach that Jesus was the firstfruit of the resurrection!       aT-31:17
V     Should the particular philosophy or belief that declares that Jesus would have been condemned and rejected of God and been unable to redeem man, had He encountered the "law of sin" (Adamic inclinations) in His flesh as born from Mary, be counted of such authority, that all those Scriptures which clearly indicate that Christ did encounter, put to death, and overcome the law of sin, must yield to such particular philosophy?  One should again remember that one's reasoning and philosophies must be adjusted to fit the Scriptures rather than the Scriptures be interpreted to fit a particular philosophy.       aT-31:18
V     The writer fears that the spirit of the antichrist denies that Christ came in the flesh, by teaching that Christ is sinless because of not encountering such things as man encounters in the flesh, rather than teaching that Christ is sinless because of Him by His choice, self denial, grace, and power fully subduing, overcoming, and bringing to naught that which He encountered in the flesh!      aT-31:19

V     Because of man's disobedience in the garden of Eden, mankind is under a curse which involves his body being corruptible and subject to death and his spirit being subject to the law of sin (Adamic Inclinations).  One may say if Christ inherited man's very flesh which is under such curse, Christ needed to die because of His very own flesh being under such curse.  Such is true to some extent, yet one should consider if God so chose, Christ would not have needed to die because of inheriting cursed flesh, just as Enoch and Elijah inherited such flesh and yet did not need to physically die.  The Scriptures concerning Enoch read  "And Enoch walked with God: and he was not; for God took him." (Gen 5:24),  "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." (Heb 11:5).  Concerning the prophet Elijah, 2 Ki 2:11 reads  "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven."  Considering that  Enoch and Elijah were mere humans who would have inherited cursed flesh, and considering they did not need to experience death, and therewith considering that Jesus was much more than just a human like to them, it is quite obvious that if God so chose, Jesus would not have needed to die because of inheriting man's cursed flesh.  Considering the exception to death that God seen fit to give Enoch and Elijah, it is clear that there are many things about the ways of God that we do not know or understand.  "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!  For who hath known the mind of the Lord? or who hath been his counselor?"  (Rom 11:33-34).  Considering all the above how can one firmly conclude that Christ, who was much more than just mere man, would have under the same condemnation as man is, had He encountered and yet wholly subdued, the law of sin in His flesh?  Considering all the above, how can one conclude that if Jesus encountered the law of sin in His flesh, He would have been condemned and rejected of God and thus been unable to redeem man?       aT-31:20
V     If your son, although he knew it would cause him much pain, unselfishly allowed a diseased arm to be grafted onto himself, because he knew by doing such he could develop a remedy for this disease for others as well as for himself; would you then in thinking of your son, think of him as being that deceased arm, or would you think of him as being an unselfish and loving son?  Further, in considering your son's situation, would you condemn and disown him, because of his contact with that diseased arm, or would you additionally honor him because he was willing to bear such pain to save others from this disease?  Considering all Scriptures it appears just like the above son would not have been condemned or disowned for his loving sacrifice, although he was in contact with an impure element, so Jesus in encountering the "law of sin" which like a disease dwells in man's flesh neither was condemned thereby.  One should here also consider, that Jesus by His inborn resources had a remedy for His encounter with the "law of sin" such as man does not have, and thus would not necessarily have been defiled by such encounter as man is.  Yet it is obvious that Jesus could not have been the sinless sacrifice, required to save mankind, had Jesus yielded in any way to the evil inclinations of the "law of sin".     aT-31:21

V     Those who were alive in Christ's time and seen Jesus in the flesh and witnessed His fleshly aspect, likely had little problem believing that Jesus was a physical descendent of Mary, having flesh that was under the curse.  It has been said that Jesus even resembled James who was another son of Mary.  Many in Christ's time seeing Christ's fleshly aspect, could not connect such an one with being the Son of God and said,   "Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?" (Mat 13:55).  Such therefore rejected Christ as being the Son of God and were offended in him.  Those in our present day who feel, if Jesus was a physical son of Mary who encountered in Himself that very thing which man encounters, He could not have been the Son of God and been man's redeemer, possibly have too much in common with the above unbelieving Jews.  One should consider the similarity in the following two groups of people; one group could not except Christ as the Son of God, because of clearly knowing Christ's fleshly aspect, while the other group because of clearly knowing Christ is the Son of God, can not truly and fully except Christ's fleshly aspect.       aT-31:22
V     Considering that  Enoch and Elijah were mere humans, and considering they did not need to experience death, and therewith considering that Jesus was much more than just a human like to them, it is quite obvious that if God so chose, Jesus would not have needed to die because of inheriting man's cursed flesh.  Yet if Christ in dying on the cross, was in one aspect dying because His own flesh needed to die because of it being under the curse, Christ even by such was not dying because of His own sin but rather was dying because of man's sin, since His flesh was not under the curse because of any sin of His own, but was under the curse because of mankind's (Adam and Eve's) sin.  It is clear that Jesus in dying on the cross, was not dying for His own sin.  Rather it is clear that Jesus in dying on the cross, was dying in man's place, was taking upon Himself the penalty of the law that was due man, and was setting man free!     aT-31:23

     One must be careful not to be bogged down with a lot of detailed questions which the Scriptures do not give much light on and which are largely to deep or detailed for man to understand or know the answers.  One must accept the basic truths that are clear in the Scriptures, and then can with faith and confidence believe the unknown details are workable and reasonable, even if these details are not all known or understood.  2 Tim 2:23  reads, "But foolish and unlearned questions avoid, knowing that they do gender strifes."  Titus 3:9 reads  "But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain."     aT-31:24

     Following are various Scriptures, to again consider, with numerous comments.  Note how the message of the following verses indicate that Christ encountered and put to death the "law of sin" in His flesh.     aT-31:25

(Romans 6:4-12)
     4 "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.     aT-31:26
     5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:     aT-31:27
     6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.     aT-31:28
     7 For he that is dead is freed from sin.     aT-3129
     8 Now if we be dead with Christ we believe that we shall also live with him:.     aT-31:30
     9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.      aT-31:31
     10 For in that he died, he died unto sin once: [note other translations read 'once and for all'] but in that he liveth, he liveth unto God.     aT-31:32
     11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.     aT-31:33
     12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof".       aT-31:34

     Note how the above verses teach that we are to die with Christ and be dead with Christ, so we can be dead to sin, be freed therefrom, and resurrect to the new life of Christ.       aT-31:35
V     If Christ needed not die to, and be dead to, the "law of sin, why would the above Scriptures teach as they do, that man, whose vital need is to be dead to the "law of sin", should be dead with Christ to be dead to sin and freed therefrom?     aT-31:36
V     One should consider the Christian in a very fundamental aspect would not be dead with Christ, if Christ had no "law of sin" to be dead to.       aT-31:37

     Above Romans 6:6 reads   "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."  Could our old man (Adamic inclinations) truly be crucified with Christ, if Christ in His experience in the flesh encountered no old man (Adamic inclinations) that He needed to crucify?        aT-31:38
     If Christ in His earth life in the flesh had no encounter with the law of sin, why does above Romans 6:10-11 read; "For in that he died, he died unto sin once: [note other translations read 'once and for all'] but in that he liveth, he liveth unto God.  Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."     aT-31:39
V     (1 Cor 15:22-23)  "For as in Adam all die, even so in Christ shall all be made alive.  But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming".   Note how this Scripture teaches that Christ was the first to resurrect from the death that came upon all through Adam.  If Christ did not encounter and strive against the "law of sin" and resurrect from such involvement with the "law of sin" could He truly have been the first to resurrect from the death that came upon all through Adam?     aT-31:40
     (Hebrews 9:28), "So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation".   Note this Scripture through teaching that Christ in His second coming will be without sin, could indicate that Christ in His first coming encountered the "law of sin .  Yet possibly this verse is speaking of Christ in His second coming, appearing without His first coming purpose of bearing man's sins.        aT-31:41

V     In paragraphs aT-12:24-35&39-40 were given numerous Scriptures which count the resurrection of Christ and the resurrection of man as a one type resurrection.  The Scriptures in these paragraphs speak of Christ being the first to experience the resurrection, speak of the same power that resurrected Christ also resurrecting man, and state that if man doesn't resurrect then neither did Christ resurrect.  As Christ obviously resurrected and the resurrection of Christ and man are a one type resurrection various Scriptures use the resurrection of Christ to convince man that he also can and will resurrect.  1 Pet 1:3, reads, God "...hath begotten us again unto a lively hope by the resurrection of Jesus from the dead".  Considering the above aspects and Scriptures one should consider the question; if Christ did not resurrect from a state of encountering and striving against the "law of sin such as the state from which man must resurrect, would the Scriptures count Christ's resurrection and man's resurrection as a one type resurrection as they do?     aT-31:42


Chapter Conclusion
V     Considering all Scriptures it is quite obvious Christ was without sin, because of overcoming and bringing to naught the "law of sin" (Adamic inclinations), rather than being sinless, because of having no encounter or contact or temptation with the law of sin in Himself, such as man does.  Considering all Scriptures it appears Christ was a sinless sacrifice, acceptable and uncondemned before His Father, qualified to be a ransom for our sins, because He perfectly overcame the "law of sin" and never transgressed His Fathers will or law in any way, rather than because of having no contact or encounter or temptation with the "law of sin" in His flesh such as man does.       aT-31:43

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