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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

Section 2

Chapter 32

Considers Ephesians 5:22-33

Considers The One Flesh And Bone Aspect Of Man And Woman.

Considers The One Flesh And Bone Aspect Of

Christ And His Church.

Gen 2:18 &&20-24, reveals that one's wife is one's own flesh reading, "And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. ...but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." Note how clearly this Scripture teaches that man and wife are the same flesh and bones through creation, and in marriage, appear to become one flesh in even a greater measure. aT-32:1

Ephesians 5:22-33 which is given below, with numerous comments, teaches a great similarity in the relation between "Christ and the church" as compared to the "man and wife" relation. aT-32:2

(Eph 5:22-24) "Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing." Note how these three verses reveal a similarity in the relation of authority between "man and wife", as between "Christ and the church" aT-32:3

(Eph 5:25-27) "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." Husbands should love their wives as Christ loved the Church and should give themselves for their wives well-being so that they can prepare for themselves a glorious (virtuous) wife. aT-32:4

(Eph 5:28-30) "So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones." Note how these last three verses indicate that just as man naturally loves his wife because she is his own flesh so Christ also loves His Church (people), for His people are members of His body, involving His very flesh and bones. One should here consider how Adam speaking of Eve said, "This is now bone of my bones, and flesh of my flesh" and consider how man thus is drawn to woman because of such oneness, and therewith consider how Paul in these verses likens such to how Christ is drawn toward His people as they are also flesh of His flesh and bone of His bones. aT-32:5

Verses 30-33 also appear to compare the natural love man has for woman who is one flesh with him, with the natural love Christ has for the Church who also is one flesh with Him. Although verse 30 was given above, for connections sake it is also given below. aT-32:6

(Eph 5:30-33) "For we are members of his [Christ's] body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband." aT-32:7

The oneness in the flesh and bone of man and woman, quite clearly includes a oneness in their spiritual beings, and not merely a oneness in the material matter of their bodies. So also it appears that Christ in coming in the flesh not only encountered or acquired man's body, but also encountered man's spirit which dwells in man's flesh and bones. One should consider, if Christ in coming in the flesh had only acquired a oneness in man's body matter and acquired no oneness with man's spiritual being, Christ would not have had any encounter with the Christian's spiritual conflicts involving the spirit of man. Christ in grafting upon Himself man's body and spirit is moved to love and save man whose body is inflicted with properties of corruption and whose spirit is inflicted with the "law of sin" (Adamic inclinations). Christ is now at the right hand of the Father making intercession for mankind (Romans 8:34). Christ in taking upon Himself mankind's situation obviously to some extent acquired a oneness with the non-Christian as well as with the Christian, yet since Christ's quickening Spirit dwells within the flesh and body of the Christian and does not dwell in the non-Christian, the non-Christian yet clearly is not one with Christ in the dimension the Christian is. aT-34:8

As woman is bone of man's bone and flesh of man's flesh and God instituted marriage between them, God also has instituted a marriage between Christ and the true Christian which two also are one flesh and bone. Numerous Scriptures speak of Christ as the bridegroom, and the saints (Christians) as the bride. Numerous Scriptures speak of a marriage wherein Christ and His saints (bride) will be united in a particular way for eternity. Following are various Scriptures which portray the bride and bridegroom relation of the saints and Christ; aT-32:9

(Matt 9:15) Herein Jesus speaks of Himself as a bridegroom saying, "And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast". Note Mark 2:19-20 and Luke 5:34-35 read much the same. aT-32:10

(Matt 25:1-14) Herein Jesus gives the parable of the "Five Wise and Five Foolish Virgins". In this parable Jesus calls Himself a bridegroom and counts the Church as five wise and five foolish virgins. aT-32:11

(John 3:29) Herein John the Baptist speaking of Christ as a bridegroom, and of himself being a friend to Christ the bridegroom said, "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled".. aT-32:11.5

(2 Cor 11:2) "For I am jealous over you with a godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ". aT-32:12

(Rev 14:4) "These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. aT-32:13

(Rev 19:7-9) "Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God". aT-32:14

(Rev 21:2&9), "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lambs wife". aT-32:15

(Rev 22:17), "And the Spirit and the bride say, come... aT-32:16

(Mat 22:2) "The kingdom of heaven is like unto a certain king, which made a marriage for his son," aT-32:17

It is obvious that Adam's flesh was not yet inflicted with the "law of sin" and corruptive properties when Eve was taken from Adam, receiving bone of His bone and flesh of his flesh. It also is obvious that man's flesh was inflicted with the "law of sin" and corruptive properties when Christ was born and taken of Mary receiving bone of her bone and flesh of her flesh. Concerning the principle of a particular love being instigated between Christ and man, through Christ coming from man, it does not appear that this principle was annulled because of man's body and flesh being inflicted with the "law of sin and corruptive properties. It is clear that Christ through grafting upon Himself man's situation and encountering that which man encounters was moved to be merciful to man. Yet one should not think that Christ, through grafting upon Himself man's flesh and body, was moved to appreciate or accept the "law of sin" that dwells in man's flesh and body, but rather should understand that Christ, through grafting upon Himself man's situation, was additionally moved to love and save that which was inflicted with this "disease like element" in their body. aT-32:18

V Following is a parable pertaining to Christ's coming in the flesh; aT-32:19

V A certain King who was a Spirit (existed in spirit form) had a certain race of people under his domain, who through disobedience fell subject to a disease of involuntary movement from which they had no ability to recover. Because of this disease, this race of people could in no way do good works such as to please their King, plus their body became subject to corruption and death. The King had a law which was unalterable, which required that this race, because of their disobedience suffer eternal punishment, unless one who was without sin would bear the guilt of this race upon himself, and die in their place. aT-32:20

V The King had a Son who was in like form as His Father, and thus also was in Spirit form. The King then in love for this race of people sent His Son to be among these diseased people and save these people. The King's Son having a remedy for the disease of these people took upon Himself the body and situation of these diseased people. The King's Son in doing so felt the impulses or compelling forces of the disease, but could overcome the disease and yet produce good works pleasing to His Father. aT-32:21

V The King's Son having taken on a body which was mortal (able to die), and having only done good works therein, was without sin and was able to die in these people's place as a sinless sacrifice and thereby pay their sin debt. The King's Son after giving Himself a sinless sacrifice as a ransom for this people's disobedience, then resurrected into a new body free from all effects of the disease. The King's Son in taking on the situation of the diseased race was moved in a particular way to love, be merciful to, and save that race which was inflicted with this disease. The King's son by resurrecting from the diseased body into a body free from all affects of the disease, thereby proved He had a remedy for the disease, and proved that this race like himself could resurrect into a body free from all affects of this disease. aT-32:22

V The King's Son in being one flesh and blood with man, as Adam was one flesh and bone with Eve, is now in love with these people and counts them as His own bride and is awaiting a marriage wherein He will be united in marriage with those He came to earth in such a particular way to save. What a merciful and loving God and Son of God! aT-32:23

Section 2

Chapter 33

Considers The Terms "Evil Nature", "Human Nature", And "Divine Nature".

Considers The Terms "Evil Nature", "Human Nature", And "Divine Nature" With Regard To Christ And Man.

Considers The Terms "Original Sin", "Inherit Sin", "Personal Sin", and "Committed Sin".

Possibly there would be different definitions as to what the term "human nature" means. The writer understands human nature, to be that inborn nature which man naturally possesses by his first and natural birth, and without a second and Spiritual birth (new birth). Since man's human nature, as is acquired by his first and natural birth, is an evil nature, the terms human nature and evil nature, basically pertain to the same lowly and depraved nature. The writer does not intend to try to divide between the terms "human nature" and "evil nature" as they basically are the same element, if not exactly. aT-33:1

The terms "evil nature" and "human nature" do not appear in the Bible at all, while the term "divine nature" appears therein one time (King James Version). The word nature appears in 11 verses, while only about one half of these verses appear to use the word nature in speaking of Christ or man's nature. aT-33:2

The terms "law of sin" and "Adamic inclinations", which have been used repeatedly in this writing, pertain to the same inborn evil element as the terms "human nature" or "evil nature" pertain to. aT-33:3

In considering this subject it is important that one recognizes their is a vast difference in being controlled or possessed by a particular nature as compared to being in conflict with a particular nature. The Christian through experiencing a second and Spiritual birth becomes a partaker of the divine nature and becomes a new creature in Christ. Although the Christian is a partaker of the divine nature, yet it is obvious that at the same time, he also is in a conflict with his evil or human nature that yet dwells within him. The Christian has the divine nature in respect to that nature guiding and ruling his life, while he also has an evil nature in respect to that nature ever attempting to gain control. aT-33:4

One might ask the question whether Christ had a human nature. In answering that question one must know what really is being asked by that question. Jesus did not have a human nature in respect to that nature ruling and guiding His life. Yet it appears Jesus did have a human nature in respect to such dwelling in His flesh and being an element which He needed to crucify and overcome. aT-33:5

Yet in considering Christ's nature with respect to His nature being that degree of sanctification He possessed, it is clear Jesus had a Holy and pure nature even superior to the divine nature which the Christian is a partaker of. In considering Christ and the Christian's nature, with respect to their natures being that degree of sanctification they possess, it is clear their natures are not equal. One should again consider, the Christian needs Christ's righteousness imputed to him, while Christ obviously does not need the Christian's righteousness imputed to Him. aT-33:6

Following are two quotes of Irenaeus concerning the nature of Christ; "Therefore, as I have already said, He caused man (human nature) to cleave to and to become one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished" (Book 1, Page 448). aT-33:7

"For as He became man in order to undergo temptation... ...that He might be capable of being tempted, dishonoured, crucified, and of suffering death, but the human nature being swallowed up in it (the divine), when it conquered, and endured [without yielding], and performed acts of kindness...." "He had a generation as to His human nature from Mary". (Book 1, Page 449). aT-33:8

The terms "committed sin" and "personal sin", are terms which pertain strictly to sin as in transgression of God's law, while the word sin can pertain to either transgression of God's law, or the "law of sin" (Adamic inclinations). Jesus obviously was not guilty of either "committed sin" or "personal sin" because He perfectly did His Father's will and perfectly kept God's law. aT-33:9

The terms "original sin", "inherit sin", "law of sin", "Adamic inclinations", "evil nature", and "human nature" all six pertain to that same inborn evil element which man inherits from his ancestors. In considering man's inherited element of evil, no matter what name it may be given, it obviously is that same evil root that causes man, by nature to be selfish and proud. aT-33:10

Man's inborn element of evil, is best defined and understood by considering the different Scriptures which speak of it. Yet the writer feels Webster's Dictionary gives a good definition for the term "original sin" reading; "the state of sin that according to Christian theology characterizes all human beings as a result of Adam's fall". One encyclopedia writer, writing about "original sin" wrote; "Although original sin is inherited and not personally committed, it is sin in a profound sense since it is the state of total alienation from God." This encyclopedia writer is quite correct in respect to the impact "original sin" has had on mere created mankind (humanity). Yet firstly considering all Scriptures, secondly considering that Christ was not only mere man, but also was the eternal Son of God who together with God created man at the first, and thirdly considering the overcoming power of Christ's quickening Spirit, it is quite obvious that Christ, unlike man, was not totally alienated from God by encountering in His inherited flesh, that "original sin" (Adamic inclinations), whereby man is totally alienated from God. It rather appears, that Jesus by encountering "original sin" in His flesh, and by fully overcoming and bringing such to naught, and by resurrecting from such, was thereby paving the way for man's deliverance from such, and truly being the first fruit of the resurrection. aT-33:10.5

V Considering all the above and considering all Scriptures, what or who truly has the authority to say that, although Christ was everything that He was, He yet of necessity, would have been disabled and alienated from God as is mankind, had He encountered the "law of sin" in His inherited flesh? This question should be soberly considered. aT-33:11

V Those who believe or conclude that Christ during His earth life experience in the flesh, had not taken flesh or humanity from Mary, nor taken upon Himself a corruptible and mortal body, nor encountered the law of sin, should consider that many contradictions or inconsistencies, are created by disconnecting Christ from the flesh as such. Following is a list of such inconsistencies; aT-33:12

V Firstly, Christ would not truly have been of the seed of David according to the flesh, (note many Scriptures pertain to such) aT-33:13

V Secondly, Mary would not have truly conceived, before she brought forth her son Jesus, aT-33:14

V Thirdly, the angel which took Mary, that she would conceive and bring forth a Son, likely greatly misled Mary, because Mary while thinking she would conceive and bring forth a son, rather than truly being Christ's mother largely was Christ's incubator, aT-33:15

V Forthly, Jesus would not truly have been the Son of man, (note in 80 verses Jesus spoke of Himself as being such), aT-33:16

V Fifthly, Christ would not truly have been tempted like to the Christian nor would He truly have overcome together with the Christian, (note many Scriptures pertain to this principle), aT-33:17

V Sixthly, the Christian would not truly suffer and die together with Christ, and would not truly be dead to sin together with Christ, (note many Scriptures pertain to this principle), aT-33:18

V Seventhly, the Christian would not already in his earth life, truly be quickened together and risen with Christ, (note numerous Scriptures pertain to this principle), aT-33:19

V Eighthly, Christ could not, truly and fully have been the firstfuit of the resurrection, (note this is a most vital issue and many Scriptures pertain to this principle), aT-33:20

V Ninthly, Christ's resurrection from the dead, could not truly and fully be used to preach and prove the resurrection from the dead, as was done by the apostles. (note many Scriptures pertain to this principle), aT-33:21

V Tenthly, Christ could largely not have possessed the true oneness with man as numerous verses throughout the Bible, and the following verses reveal; "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same...", "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren..." (Heb 2:14&16-17) aT-33:22

V One should consider how the belief or view that declares that Christ in coming in the flesh, inherited nothing from Mary, was never in a corruptible or mortal body, and had no encounter with the law of sin, firstly confuses vital principles of the doctrine of Christ, secondly annuls basic principles of the resurrection of the dead, and thirdly confuses or distorts a large portion of the entire New Testament as well as numerous Scriptures of the Old Testament. aT-33:23

V In was with meaning that John wrote the following;

V (John 4:3) "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." aT-33:24

V (2 John 1:7) "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." aT-33:25

Following are several verses wherein God promised King David that he and his descendents would receive an everlasting throne; aT-33:27

(2 Sam 7:12-13&16) "And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever." aT-33:28

(Psa 89:3-4) "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations. Selah." aT-33:29

(Psa 89:28-29) "My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven." aT-33:30

(Psa 89:34-37) "My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah." aT-33:31

(Psa 132:11-12) "The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore." aT-33:32

One should consider how nicely the above Scriptures could be fulfilled in the everlasting throne of Christ, who was a literal descendent of King David according to the flesh. aT-33:34

Isaiah 53:2 speaking of Christ's coming in the flesh reads, "For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." (Isaiah 53:2). Note considering all Scriptures, it is quite obvious that the term "root out of a dry ground" as used in this verse, cannot be interpreted to mean that Christ inherited nothing at all from mankind, but rather appears such term could pertain to Christ being born without a human father, and of a virgin, and also pertain to Christ thus possessing a root from His heavenly Father such as man clearly does not have. Note how this verse also indicates Jesus had a feeble human body as we do, as this verse rather than speaking of Christ having a glorious body, speaks of Christ having "no form nor comeliness and no beauty that we should desire him". aT-33:35

Concerning the origin of a child, it appears that not only is a child's appearance affected by both of his parents, but also a child's character or personality as well is affected by both of his parents. Thus a normal human being, is very obviously made up of both his mother and father while yet being one person. Thus it appears Christ, although His whole person involved God and man, yet was largely as one person. Yet He was a divided person in respect to His powerful quickening Spirit and weak flesh, both being a part of Him. The Christian also is a divided person with respect to the Spirit of God dwelling within his weak flesh. Such division results in that, "...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" (Gal 5:17). aT-33:36

Jesus Whole Person Suffered

Although the Christian is divided as such yet when any member of his physical body suffers the whole body suffers with it. Paul comparing the human body with the Church said "And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it." (1 Cor 12:26). Although Christ's Spirit was far different than His weak flesh, yet it appears when Christ suffered for us His whole person, involving body and Spirit or Soul suffered. Isaiah speaking of Christ's suffering said, "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.... ...Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." (Isa 53:3-5&10-11). Jesus clearly reveals that His soul was under great sorrow and distress when He was about to be crucified in that prior to His crucifixion He said, "Now is my soul troubled; and what shall I say? Father save me from this hour: but for this cause came I unto this hour" (John 12:27), "...My soul is exceeding sorrowful, even unto death..." (Matt 26:38, Mark 14:34 reads much the same). John 11:33 and John 13:21 speak of Christ being troubled in His Spirit and groaning in His Spirit. To know exactly how Christ's quickening Spirit related to His weak flesh is likely impossible, yet it is clear that when Jesus suffered for us, He suffered like we ourselves would have suffered! Oh may man ever be careful, to not minimize what Christ suffered, in redeeming us!! aT-33:37

Section 2

Chapter 34

Considers Beliefs, Which In Regards To Christ's Flesh And Nature, Strongly Disagree With The View That Is Promoted In this Writing.

The Catholic Church believes that Mary the mother of Jesus at her birth, through experiencing a special "immaculate conception", was kept entirely free from that original sin (law of sin) which all of Adam's descendents normally inherit. Such Church believes that Mary was a new Eve, and thus shared that same sinlessness that the first Eve possessed at creation, before she disobeyed God and thus became subject to the curse. The Catholic Church through advocating as such, that Mary Christ's mother never encountered original or inherit sin in her flesh, quite obviously also believes that Christ was sinless, not only with respect to transgression of God's law, but also with respect to never encountering "original sin (inherit sin)" in His flesh. The Catholics believe that Mary was without sin and spot, and believe that Mary was taken both body and soul to heaven. By the year 400 A.D., it appears their belief in Mary never encountering the "law of sin" was already largely established. The Catholic's belief concerning Mary never inheriting or encountering the "law of sin" (original sin), involves their doctrine called the doctrine of the "Immaculate Conception". The Catholic doctrine about Mary being taken both body and soul to heaven is called the doctrine of "The Assumption". aT-34:1

Menno Simons, who broke away from the Catholic Church about year 1536 wrote very extensively on the subject of Christ's incarnation. In his writing he never promoted the Catholic view of Mary's sinlessness, but yet strongly promotes Christ to be sinless in respect to never encountering the "law of sin" in His flesh. He was a firm believer that Christ did not receive His flesh from Mary. He was a strong believer that Christ's flesh was brought into existence by the Word Himself becoming (turning into) flesh rather than Christ receiving His flesh from Mary. aT-34:2

Although Menno unlike the Catholics recognized that Mary was a normal depraved human, yet Menno because of recognizing such and then because of thinking, Christ would have been sinful and condemned, had He inherited anything from Mary, earnestly interpreted or adjusted all Scriptures to fit the belief that Christ did not inherit anything from Mary. aT-34:3

The Catholics because of believing that both Mary and Christ equally had no contact or encounter with the "law of sin", likely had no reason to divide Mary from Christ as did Menno, yet they also were in error. aT-34:4

Following is a quote of Menno's which contains one of his most basic beliefs on the incarnation of Christ; The quotations of Menno that are given in this chapter, are all found in a volume entitled "The Complete Writings Of Menno Simons", by Herold Press; aT-34:5

"In the second place I say, If the man Christ were a natural fruit and seed of the impure, sinful flesh of Adam, then He would also, because of the unending righteousness of God, be guilty of the judgment and of death itself, And if He were Himself guilty,, how could He redeem us? Must it be admitted that God's justice terminated and that the sinful had atoned for sin, the condemned for condemnation, and the guilty for death?" (Page 807). aT-34:6

One should again remember how the first section of this writing in chapters 6-8 spoke of "spirit" being evil without possessing flesh. Those evil spirits that Christ cast out definitely were evil while not having flesh. In such chapters was revealed that "law of sin" dwells initially in the spirit of man and then subsequently in the flesh, as the spirit of man dwells in man's flesh. One should again remember how such chapters very clearly revealed that man's flesh as body matter (the material matter of the body) is not evil of it's self just like material matter of an evil book is not evil of it's self. One should also remember how section one of this writing then spoke of the possibility of Christ having inherited man's flesh (material matter of the body) without inheriting the spirit of man and the "law of sin". The end of section one, then advocated that Christ at least inherited man's flesh (body matter). One should consider that many Scriptures speak of Christ being a descendant of man, while numerous Scriptures speak of Christ being the seed of mankind according to the flesh. aT-34:7

This the second section of this writing, advocated that although Christ inherited an element of flesh from Mary, the person of Christ yet consisted of much more than mere man. It advocated that Christ's flesh as born from Mary was an obstacle which Christ's quickening Spirit overcame and had a solution for. This section strongly promoted the belief that Jesus was sinless and blameless because of striving against and wholly overcoming the "law of sin" rather than being sinless and blameless because of having no encounter or contact or temptation therewith. This section advocated that 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-34:8

V Menno is very right in his above stated belief, that man or man's sinful flesh of it's self could not have redeemed us. Yet Menno does not seem to have recognized the possibility that Christ, because of being much more than mere man, could have inherited our flesh without being disabled and condemned as is mere man by such encounter. Nor does Menno seem to have understood that Jesus could have inherited our flesh without actually redeeming us by the power of such flesh, while much rather Christ in inheriting our mortal (able to die) flesh containing the "law of sin"; thereby had opportunity to encounter man's situation, opportunity to be tempted like man, opportunity to truly and fully overcome that which man encounters, opportunity to die for our sins, opportunity to provide a remedy for and truly resurrect from our situation, and opportunity to prove to us that we like Him can also resurrect from our lowly situation! aT-34:9

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 developed 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 diseased 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 being much more than mere man and having a solution such as man does not have, was not condemned or made disqualified to be our redeemer because of encountering the disease like, "law of sin" in His flesh as born from Mary. aT-34:10

Although the writer cannot agree with Menno in declaring that Christ inherited nothing from Mary and declaring that Mary's only connection with Christ was giving Him nourishment and birth, yet the writer appreciates the following quotations of Menno; aT-34:11

"And thus He was born, according to the flesh, as was said above, of the seed or linage of David; and by His saving Spirit He is proved to be the living Son of God. Rom 1:4. For if He were to prove or declare Himself to be the Son Of God, it must, without doubt, be according to His sanctifying Spirit, inasmuch as He could not be such according to the flesh, since He had diminished Himself, and was forsaken of the Father, was weak, despised, hungry, thirsty, suffering, mortal, and like unto us all in all things, yet without sin. Beloved brethren, take heed! the alleged Scripture of Paul is very clear and everywhere it has the same single stamp" (Page 435). aT-34:12

"He was afflicted, hungry, thirsty, subject to suffering and death, according to the flesh; immortal according to the Spirit, like unto us in all things, sin excepted. Heb 2:9. Truly God and man, man and God" (Page 428)". aT-34:13

Note how Menno in the above 2 paragraphs nicely and clearly divides Christ's person into the aspects of weak flesh and powerful Spirit !! aT-34:14

Micron was an individual with whom Menno severely disagreed. Although Menno nicely and clearly, as in the above paragraphs, divided Christ's flesh and Spirit, yet Menno repeatedly reproved Micron for dividing or improperly dividing Christ's person, as in his following quotations;. aT-34:15

"Micron makes use of a simile that even as body and soul are an undivided man, thus the son of God and the Son of Mary are an undivided person. Mark for the third time, two sons and a divided Christ" (Page 866) aT-34:16

"Micron says that David confessed Christ to be his Lord according to His deity, and to be his son according to His humanity. Psalm 110:1; Matt 22:42. Two sons and a divided Christ, for the eighteenth time! (Page 872). aT-34:17

"They include two different persons and sons, one divine and the other human, in the one Christ, without Scripture; and we say that their is but one undivided person and son, according to the Scriptures". (Page 910) aT-34:18

Menno further says "And the Word became flesh and dwelt among us... This testimony of John we believe to be correct. That is the reason we let it stand unviolated, in order that the entire Christ many continue to be God's son". (Page 795) aT-34:19

"I know that the whole undivided Christ is God's first and only begotten and true Son, and that those who contradict this are the spirits of Antichrist; "(Page 927). aT-34:19.5

"For since He is the only and true Son of God, having no other origin than God...". (Page 901). aT-34:20

In considering that above 3 paragraphs the writer wonders how the vital truth of Christ also being the son of man, fits into the above statements concerning the whole and entire Christ being the Son of God. aT-34:21

Menno, as in His following quotes, often stresses that the Word became flesh rather than entering into or taking on a body of man's flesh; aT-34:22

"Again, this is the sure testimony of John the servant of God and of Christ, concerning the incarnation of Jesus Christ. The Word became flesh. John 1:14. He does not say, The Word took unto itself flesh" (Page 431) aT-34:23

"Now by the grace of God we will proceed and maintain by the power of the Scriptures that they err abominably who say, 'The word is not become flesh, but it has taken unto itself our flesh or a man of our flesh'..." (803-804) aT-34:24

The writer, likely has not read near all of Menno's writing on the incarnation, yet has counted more than 20 times places where it was advocated that the Word himself became or turned into flesh. Menno speaking of what he believed was involved in the "Word" becoming flesh, taught that the "Word" in becoming flesh basically remained what it formally was but mainly had changed forms. In considering that Menno's belief largely advocates that Christ's flesh was one with the eternal and powerful "Word", the writer wonders how such belief can be in agreement with Jesus telling His disciples that His own flesh profiteth nothing (John 6:63) and with all those verses that speak of Christ's flesh as being weak element, and an obstacle that Christ's quickening Spirit overcame. aT-34:25

According to the 3 following quotes of Menno's, it appears that Menno felt it would have been impossible for Christ to have received flesh from Mary and yet been the true Son of God; aT-34:26

"In the third place I would say, Whoever asserts that the man Christ is a natural fruit and seed of Adam, Abraham, David, and of the woman, he also asserts that there are two persons in Christ, two sons; that the Father is no true father, the mother no true mother and the Son no true son, as has been said before." (Page 807) aT-34:27

"It follows mightily that if the Word or the eternal Son of God did so take on Him such a man of Mary's flesh and blood and united Himself therewith into one person and son, as our opponents speculate, then God the Father was not the true father of Christ, Mary not the true mother, Christ not a true Son, and all the Scriptures are thereby denied which confess Christ to be the first and only begotten, the true Son of God, without any distinction between divine or human, between flesh and spirit, visible and invisible, immortal and mortal, as we have explained above and below, with the Word of the Lord. You may in the fear of God judge by the Scriptures whether this cannot be rightly called a blasphemous absurdity and an open denial of both the Father and the Son." (Page 881) aT-34:28

"It follows mightily that if Mary begot the human Christ from her flesh, as the learned ones say, that she must have been not only the mother but also the father, for from the beginning it was ordained that in order to procreate their must be both a father and a mother and no child can be born without a father, as can be gather from the Scriptures and nature. Whether this is not an unheard of absurdity, judge from Scripture" (Page 880). aT-34:29

May the reader as well as the writer, with sincerity of heart and clarity of mind, rightly judge Menno's view on the incarnation of Christ. Concerning the above 3 paragraphs, the writer must admit he has difficulty in understanding Menno's thinking, and in understanding exactly what Menno is trying to say. aT-34:30

The following quote of Menno reveals that his belief on the incarnation was not a belief well established in his day, but rather, was a belief that he instigated or a belief quite new to those of his day that he excepted and then promoted; The following quote of Menno's is found in his article entitled "The Incarnation Of Christ". aT-34:31

"...notwithstanding there are many among us who fear the Lord from their inmost hearts and have never in their lives heard a word spoken in regarded to the mystery of this matter, as was declared above. Neither have they enquired into it, much less understood it" (Page 431). aT-34:32

Menno also in such article writes; "For I know full well that here are few who can understand this intricate matter, even after it is explained to them" (Page 431). aT-34:33

The Catholic church places a lot of emphasis on Gen 3:15 which reads "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel". In this verse God was telling the serpent (Satan) of his plight, because he had beguiled and encouraged Eve to eat of the forbidden fruit. The Catholic church takes above Gen 3:15 to mean that their was a perpetual enmity between Mary the mother of Jesus, and the serpent. Such Church believes that Mary was a new Eve and feels that Mary could not have even for a moment, encountered the law of sin in her flesh, or that perpetual enmity could not have existed between her and the serpent. Such Church places a lot of emphases on Gen 3:15 and believes that just as the first Eve brought sin into the world, so Mary being the second Eve had a vital position in undoing the knot of sin which the first Eve created. aT-34:34

Although Menno disagreed with the Catholics beliefs and left the Catholic Church, his following quote appears to be to some extent affected by the Catholics view of Gen 3:15; Menno in writing of Christ's incarnation writes; "...Christ Jesus forever blessed is the Lord from heaven (1 Cor 14:47); the promised spiritual seed of their new and spiritual Eve (Gen 3:15), namely, the eternal Truth (John 14:16); the mighty Conqueror of the serpent and his seed (Gen 3:15...." (Page 427). aT-34:35

As Menno in his background, had the Catholics view of Christ and Mary both being without any contact or encounter with the "law of sin" in their flesh, one must be careful to judge Menno to harshly for his view of Christ sinlessness as in being without any contact or encounter with the "law of sin", and also give him credit that he did not accept the Catholic's view that Mary was without sin. Yet it has often saddened the writer to see how Menno often quite harshly refuted his opponent who on this particular point likely was more right than he himself. . aT-34:36

Although Menno seemed very strong and settled on his view on the incarnation of Christ, he yet toward the end of one of his writings on the incarnation writes; "I say to you, if you have plainer Scriptures concerning this article of the incarnation of Christ; if you have a clearer basis, plainer truth, or clearer proof than we have, then assist us, and I will by the grace of God change my mind in regard to the matter and accept your view." (Page 452). aT-34:37

As was revealed above, Menno placed a lot of emphases on the statement of John 1:14 which reads, "And the Word was made [became] flesh". In considering this statement one should consider that such statement has two possible interpretations, which both are very proper, but yet are greatly different. The one interpretation would be like saying the water was made or became steam or the ice was made or became water. In such interpretation the water itself turned into the steam which it had become, or the ice itself turned into the water which it had become. Such interpretation is obviously what Menno earnestly advocated. The other interpretation of this statement would be like an individual placing a spear head on a rod, and then saying this rod was made or became a spear, or like one placing a "car body" on his Dune Buggy (go cart) and saying my Dune Buggy was made a car. In the latter interpretation the rod itself did not turn into and become the spear head, but rather the rod had the spear head grafted onto itself. In like manner the Dun Buggy itself did not turn into the car body, but rather the Dune Buggy had the car body grafted onto itself. In this interpretation two elements were brought together and combined while yet each element continued to be its own particular thing and continued to have it's own individual qualities. In consideration of this statement of John 1:14 without regard to any other Scriptures, the Word could have became flesh just like the water became steam thus Christ's flesh consisting solely of the Word, or the Word could have become flesh like the rod became a spear, thus through the taking on an additional element or feature. aT-34:38

In considering how very proper both above interpretations are, and yet how absolutely different they are, one must choose that interpretation that best agrees with the other Scriptures that speak of Christ coming in the flesh. All of chapter 11 of the first section of this writing pertained to understanding whether the Word was made flesh by turning into and being transformed into flesh, or by taking on or entering into a body of flesh. In paragraphs aT-11:24-33 of such chapter were given numerous Scriptures which speaking of Christ's involvement with the flesh, use the terms taking on, taking part, coming in, and being manifest in. Many clear Scriptures and principles were given therein which clearly revealed that the Word took upon Himself a body of flesh rather than turning into and becoming flesh. This chapter should possibly be reviewed by the reader. aT-34:39

The writer feels it is proper and right to believe and state that the Word became flesh, yet only with respect to Christ taking on a body of flesh or being manifest in a body of flesh. One should again consider how the rod became a spear by taking on a spear head, and the Dune Buggy became a car by dwelling within a car body. Yet the writer does not feel comfortable with stating the "the Word himself became flesh" since such wording, to quite an extent must mean to turn into, rather than to take on or be manifest in. Yet the writer hesitates to even state, the "the Word became flesh" as such can be so easily misunderstood. aT-34:40

Menno said "And the Word became flesh and dwelt among us... This testimony of John we believe to be correct. That is the reason we let it stand unviolated, in order that the entire Christ many continue to be God's son". (Page 795). Menno on the 2 pages surrounding this quote, four times stressed that the Word had become flesh, to thereby prove that Christ had not taken upon Himself a man of Mary's flesh. It appears Menno too much used this Scripture, with his interpretation thereof, as a foundational Scripture, to which other Scriptures must yield. Although Menno appears to have been quite wrong on his view of the incarnation yet it is true that on many issues Menno had a good vision. aT-34:41

Menno Simons, who was a very influential leader in his day, had many followers. Such followers are now known as Mennonites, although by now they are greatly divided in beliefs and appearance. Menno's belief on the incarnation is largely taught in numerous Confessions of Faith written by the early followers of Menno Simons. Yet it appears that from the first, there were questions and disputes about Menno's view on this doctrine. Following are given some quotes, from four such Confessions of Faith. aT-34:42

The quotes in the following paragraph are found within article 14 of the Confession of Faith know as the 33 Article of Faith; This confession of Faith, written about 1600 A.D. promotes Menno's view of the incarnation most strongly; aT-34:43

"...the true, real Word, which was in the beginning with God, and by which all things were created. The same, through the effectual power of the Almighty God, became flesh , or man, in her..." "Hence, all true witnesses of Jesus Christ are bound, by virtue of the Holy Scriptures, to confess: That this same Word, which was in the beginning with God, and was God, by which all things were made, proceeded from God His Father, came into the world, and through the power of God, became Himself man or flesh, so that the glory of the only begotten Son of the Father, full of grace and truth, was touched and seen." "...because His flesh or body became flesh, not of Mary or of any created substance, but only of the Word of life which had come down from Heaven". "...He prepared Him a body, not of any created substance, but only of the Word of life, which became flesh". (Martyrs Mirror, Page 386-387) aT-34:44

The following quote is found in a Confession of Faith called the "Second Confession"; This Confession was written in 1630 A.D. and was accepted by a large group of Ministers from different areas about that time. aT-34:45

"And since there has been for many years , and still is daily, much disputation, concerning this birth of our Saviour, according to the flesh; therefore, we believe and confess... ...that this same, real Word, in the fullness of the time, came forth from the Father... ...and became flesh, remaining what He had been namely, God and the Son of God, and becoming, what He had not been, namely, man and the son of man... ...we confess that the Child which Mary bore... ...was outwardly and inwardly, visibly and invisibly, as He sojourned here, the only, own, and true Son of God, and the Redeemer of us all". (Martyrs Mirror, Page 34). Note how this quote reveals that for many years there was much disputing in regards to this subject. Although this confession appears to largely and possibly totally uphold Menno's beliefs, yet for some reason, it no where makes a special or emphatic statement concerning, Christ not receiving His flesh from Mary, nor does it state the Word himself became flesh. Yet since this article in speaking of Christ being the Son of God, uses the terms outwardly, inwardly, visibly, and invisibly it quite obviously is quite influenced by Menno's view. aT-34:46

The following quote is found in article 4 of a Confession of Faith called the "18 Articles of Faith" (also called the third confession); This confession was written in 1632 A.D. and was accepted by a large group of Ministers from different areas about that time. aT-34:47

"We believe and confess further... ...this previously promised Messiah, Redeemer and Saviour, proceeded from God... ...came into the world, yea, into the flesh, was made manifest, and the Word, Himself became flesh and man; that He was conceived in the virgin Mary, who was espoused to a man named Joseph, of the house of David; and that she brought Him forth as her first born son...". "...who was brought into the world, and to whom a body was prepared... ...But as to how and in what manner this precious body was prepared, and how the Word became flesh, and He Himself man, in regard to this we content ourselves with the statement pertaining to this matter which the worthy evangelists have left us in their accounts, according to which we confess with all the saints, that He is the Son of the living God". (Martyrs Mirror, Page 39-40) Although this confession appears to largely or totally uphold Menno's beliefs, yet for some reason it also no where makes a special or emphatic statement concerning, Christ not receiving His flesh from Mary. aT-34:48

The following confession which was written in 1626 by 20 well known ministers was sent to the Governmental leaders of the country of Holland; The many Scripture references that were intermingled are not included; aT-34:49

"We believe and confess, that God, willing to show His very great love to the human race (who through sin had fallen into death and into much corruption), and to perform by the deed His gracious promises made to the fathers, sent to this purpose His only, dear, and beloved Son, who was from eternity, by whom all things were created and made, into this world, who gladly obeyed the will of His Father, and came from above, from heaven , came forth from His Father, leaving His divine glory, form, and riches, descended, came into this world, so that the virgin Mary, by the power of the Most High, conceived Him, so that also the same, and no other was born of her. For although Mary bore the Son of God in another form, than in which He was with the Father before the foundation of the world; yet it is nevertheless the same, whose goings forth have been from old, from everlasting. For the Word or Son became flesh. Yea, He that was like unto God, became like another man. The son of God appeared in the form of sinful flesh, and God was manifested in the flesh, so that the second man Christ is the Lord Himself from heaven, Hence that which the apostles saw in Christ, with their eyes, heard with their ears, and handled with their hands, was of the Word of life; so that they saw that eternal life which was with the Father." (Martyrs Mirror, Page 1107). One should consider how this confession no where emphatically states that Christ did not receive His flesh from Mary or that the Word Himself became flesh. This confession in stating Christ is from heaven is very proper as Christ's dominant and greater person was from heaven, yet if such statement was intended to mean that Christ's whole person was from heaven and thus Christ could not have had any connection to Mary, such would clearly promoting Menno's view. aT-34:50

V Likely some of the above confessions, for the sake of being peaceable and agreeable did not focus on those issues that were in dispute, while rather giving broad terms which would be agreeable to all. In considering that the Bible only contains one Scripture concerning the "Word becoming or being made flesh, while 3 Scriptures speak of Christ being a descendent of man emphasizing according to the flesh (Scriptures as given in paragraphs aT-16:24-26), the writer wonders how proper it is that all four above confessions include the statement that "Word was made flesh", and none appear to mention anything about the three Scriptures which all advocate that according to the flesh, Christ was a descendent of man. aT-34:51

The Catholics were very aware of Menno Simons belief concerning the person of Christ consisting solely of the Word having become flesh, and Christ thus not having inherited any thing from Mary. As this belief was largely accepted by the Mennonites or Anabaptists at that time the Catholics often questioned or harassed them about such view. It appears the Catholics felt on this issue they could generate a good argument against the Anabaptists. Although the Catholics quite clearly were correct in their belief that Christ took an element of flesh from Mary, yet their belief that Christ, although inheriting Mary's flesh, did not inherit or encounter the "law of sin" (original sin) in His flesh, because Mary was immaculate and free from the "law of sin" (original sin) was a great error. Quite possibly many Mennonites in Menno's time, because of Catholic influence and Menno's influence, felt if they believed Christ took flesh from Mary they would need to honor Mary as being without sin as the Catholics did. aT-34:52

Many Anabaptists, when questioned by the Catholic Church leaders, strongly and firmly and courageously held to Menno's view on the incarnation, till the time they were put to death. Yet one should not think that the Catholics main difference with the Anabaptists was the doctrine of the incarnation. The Catholics often questioned and harassed the Anabaptists about many other doctrines, beside that of the incarnation, inwhich the Catholics were in obvious error. aT-34:53

Following is an example of a debate between an Anabaptist called Jacob and a Catholic Inquirer; aT-34:54

Inquirer asks; "What then do you believe concerning Jesus Christ; whence did He take His flesh" Jacob answers, "Do the Scriptures teach you that you must ask me this". Inquirer, "because Menno says that He brought His flesh from heaven." Jacob "I have not heard him say this", Inquirer, "Yet he believes it" Jacob, "Menno's belief is that the Word was made flesh... ...Inquirer, "Then you will not confess that He took His flesh and blood in the virgin?", Jacob, "I will not investigate that which is above my understanding, namely, whereof the Son of God was made; for this was a miraculous work. However that you may not think me a heretic, I confess Him to be the Son of God in every manner, in power and might, in spirit, in flesh and blood, begotten of the own substance of one only Father... the eternal word became flesh"... ...Inquirer, "Do not the Scriptures say that He took upon Him our flesh?" Jacob "I have never read it, and I do not wish to dispute further" (Martyrs Mirror Page 606-607). aT-34:55

Although Menno stressed that Christ's whole person came from heaven and no part came from Mary, yet technically speaking it appears Menno did not believe that Christ's flesh came from heaven but rather believed the Word from which Christ's flesh derived, came from heaven and then on earth and within Mary became flesh. Menno reveals such in saying, " ...the Word is descended from heaven! It became flesh or man, here below on earth...".. Menno also wrote "Reader, consider the Word of your Lord, Christ says that His flesh came from heaven, and the learned ones say that it came of Adam's flesh". aT-34:56

One Anabaptist after he was reviled by a Catholic leader, for not believing that Christ took the seed of Mary, defended Himself saying "the Word became flesh". The Catholic then told the Anabaptist that God was the Word and indicated that if the Word became flesh that God thus must have become flesh. The Anabaptist them answered as follows; "We too believe that God was the Word; But would you then therefrom understand that the living God (of whom Christ is the Son) became Himself flesh? this were certainly contrary to the entire holy Scriptures" (Martyrs Mirror Page 793). This Anabaptist afterwards then endeavored to reveal their was enough difference between God and the Word to make it proper for the Word to have become flesh although yet being very improper for God to have become flesh. The writer agrees that it is contrary with the entire holy Scriptures to believe that God became flesh, and in consideration of such, cannot either believe that it is in harmony with the Scriptures to believe the Word who is so much one with God Himself became flesh. aT-34:57

The following quote of recently deceased Reuben Koehn, concerning the Word becoming flesh, should be of special interest to those who have known him; Rueben wrote, "Almost half of the New "Testament (four Gospels) is devoted to Christ's life and ministry. Matthew and Luke declare the human birth and His humanity, while John's Gospel treats on Christ's part in the Godhead, developing the matter of the incarnation, He declares that "The Word became flesh" not that the substance of God became that substance which we know as body matter. "The Word" is a name for God, and "flesh" is a name for humanity in its entirety." This writing is found in the "Messenger of Truth" a periodical put out by the Church of God in Christ Mennonite, in the Feb. 15,1989 issue. Those who know and have confidence in Rueben, should consider that the above statement of Rueben's largely is in direct conflict with one of Menno's most basic views on the incarnation as well as largely in disagreement with several of the above confessions of faith. Yet this statement of Rueben's has much truth in it, and is much appreciated by the writer. aT-34:58

The following 4 paragraphs, further pertain to views of the incarnation of Christ, as had by those of the Church of God in Christ Mennonite and may be mostly of interest to those of such Church. aT-34:59

The writer also has heard above Rueben Koehn say that man's flesh is not evil. The writer later asked Rueben what he meant in saying such. Rueben, then in clarifying himself on what he meant in saying our flesh is not evil further said, if he cut off his arm he would not be any less evil then before. aT-34:60

On the above teachings of Rueben the writer is very much agreed. Yet later at a large Church gathering or convention, Rueben in endeavoring to keep Christ unattached from Mary, said that Jesus would not have had an umbilical cord, which statement would even have separated Christ from Mary further then Menno's view would have done. In considering that Rueben did not believe that the Word Himself became flesh and did not believe that man's flesh is evil, the write wonders why he endeavored to divide Christ and Mary slightly further then Menno Simons did. aT-34:61

The writer believes in times past there was much confusion on this subject and believes there yet is much confusion there about, and wishes those who are endeavoring to be God's people could have a better foundation, and a more proper view on this doctrine. aT-34:62

John Holdeman who initiated the Church of God in Christ, Mennonite, wrote a volume called the Mirror Of Truth. It appears John Holdeman largely or totally approved of Menno's view on the incarnation, as Holdeman in speaking of the incarnation writes; "...a doctrine which Menno Simons, Dietrich Philip and the holy martyrs confessed in word and script, in life and death." Holdeman also speaking of Menno's writing on the incarnation wrote "In my humble opinion, these writings surpass all others in thoroughness, excepting the Holy Scriptures which will always remain the only source from which all Divine knowledge must be drawn;" Although John Holdeman sanctioned Menno's view on the incarnation as such, yet in Holdeman's own writings concerning Christ's involvement with the flesh and humanity, Menno's view, concerning the Word turning into flesh and thus having no connection to Mary, does not shine through or show itself in the least part. In John Holdeman's writing on "The Divine Trinity", he in speaking of the Christ's (the Word) involvement with flesh and humanity, 15 times uses either of the terms "manifest in" "came in" "took upon" and "taking on". Although Holdeman repeatedly used the terms "taking on" or "coming in" as such, yet the writer only found one place where Holdeman used the term the "Word was made flesh" and the writer could find no place where Holdeman used the term the "Word Himself became flesh:". Although Holdeman confessed as above that he agreed with Menno's view on the incarnation, the writer could find no place where Holdeman seen fit to advocate that Jesus did not take flesh and blood from Mary. Yet possibly this is because he felt Menno made it clear enough. aT-34:63

Although the following 4 paragraphs still especially pertain to the Church of God in Christ, Mennonite, they yet contain vital issues applicable to all readers and for connections sake they should be read by all readers. aT-34:64

In the "Messenger of Truth" Nov 21, 1990 issue, was given an article titled "The Incarnation Of Jesus Christ". This article largely advocated Menno's view that the entire Christ was from heaven and that Christ did not take flesh from Mary. The writer therein in justifying the belief that Christ did not receive his flesh from Mary writes; "Jesus did not need to take on flesh and blood of Mary in order to understand and feel with us in our infirmities as is stated by many today" The writer can largely agree with such statement in respect to the power and possibilities of God and respect to Christ so much being one with God. Yet what do the Scriptures say about how God seen fit to allow Jesus to understand and feel with our infirmities? Following are several Scriptures concerning such; aT-34:65

(Heb 2:14&15-18) "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same;... For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted." aT-34:66

(Heb 5:1-5) "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. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee." aT-34:67

Just like that above writer in the "Messenger of Truth", advocated that Jesus could have understood and felt our infirmities without taking humanity and flesh from Mary, so the writer of this writing believes Jesus could have taken our flesh and the "law of sin" upon Himself, and yet by the power and possibilities and justice of God and by fully overcoming such, not been condemned or made sinful thereby and yet been qualified to redeem us. The writer feels he again should ask; considering all Scriptures, what or who truly has the authority to say that although Christ was everything that He was, yet He of necessity, would have been alienated from God and disqualified to redeem mankind, had He encountered, contacted and been tempted by the "law of sin" in His inherited flesh? One should again remember the parable concerning one's son being willing to take a diseased arm upon himself and to bear the pain thereof, to thereby instigate a remedy for such disease for others. Would he thereby be condemned? Absolutely not! aT-34:68

One should again consider, if God so choose, and if it were more proper, Christ could have inherited man's flesh as the material matter of the body, without having inherited the spirit of man and the "law of sin". One should again remember the many Scriptures and considerations that were given in section one which clearly revealed that Christ at least inherited mankind's flesh as the material matter of the body, and consider Menno's view, and the view of many in his time as well as today, cannot accept Christ inheriting even such. aT-34:69

V One should again remember the quotes of those early Church elders, which elders are respected in the Martyrs Mirror, which clearly teach and stress that Christ did receive His flesh from Mary. The following questions were asked by Tertullian, and the writer in giving them is asking the same, "Pray tell me why the Spirit of God descended into a woman's womb at all, if He did not do so for the purpose of partaking of flesh from the womb." Book 3 Page 538) "Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man?" (Book 3 Page 525). Irenaeus also asked"....why did He come down into her if He were to take nothing of her?" (Book 1 Page 454). These quotes and numerous others were given in paragraphs aT-16:69-90. aT-34:70

V It appears that in Tertullian's time some or many were advocating much the same belief about Christ's flesh as Menno did, which view was rejected by the early Church fathers. Menno might not even have been aware of such. It is interesting but sad how history often repeats itself. aT-34:70.1

Following are two quotes from the Martyr's Mirror which likely are worthy to include;

(Page 102) “In 152, Valentinus Romanus was censured as a heretic, because he believed that the Son of God, Christus Jesus, assumed neither a human nature, nor flesh and blood from the substance of the virgin Mary” This writing pertained to year 152. Note it appears those furthering this writing also believed Valentinus Romanus to be in error because of not believing Jesus to have received human nature and flesh and blood from Mary. aT-34:70.2

(Page 170) “The Apollinarians, who derived their origin from Apollinaris, denied that Christ adopted His humanity from the virgin Mary, saying that the word became flesh” This writing pertained to year 392 AD. Note it appears those who furthered this early writing also were apposed to the Apollinarians who denied that Christ adopted His humanity from the virgin Mary, saying the word became flesh. aT-34:70.3

V False doctrine mostly, if not always has it's basis in over emphasizing some Scriptures while not giving due respect to other Scriptures. The doctrine which declares that Christ did not inherit flesh from Mary is largely based on concluding and emphasizing Christ could not have been a sinless sacrifice, qualified to redeem man had He inherited such flesh. One should consider that although it is clear that Christ was without sin and without spot, the writer was surprised he could only find around 10 verses whose main object is to emphasize such (these 10 verses were given in paragraphs aT-22:2-11). Yet it is true a great many other Scriptures pertain to Christ's righteousness and of His righteousness being granted and imputed to the Christian through faith. One should here again consider that Christ's sinlessness and righteousness could well be fulfilled through Christ perfectly overcoming all temptation and never transgressing God's law in any way. In considering any doctrine, one should consider that all Scriptures must be properly fitted together rather than some Scriptures annulling other Scriptures. In considering Christ's coming in the flesh one should consider that a great many verses, possibly involving hundreds of verses, indicate and reveal that Christ did inherit a human aspect from mankind. Following is a concise outline of such Scriptures; firstly five verses speak of Christ being the seed of mankind, all using the word "seed", while 3 verses beside those, speak of Christ being a descendent of mankind emphasizing "according to the flesh", secondly 2 verses are involved in speaking of Christ being the offspring of David, and being a rod out of the stem of Jesse and a branch out of his roots, thirdly around 80 times Jesus calls himself the Son of man, forthly 4 verses speak of Mary experiencing a conception and around 20 speak of Mary being a mother to Christ, fifthly a great many other Scriptures strongly indicate a true oneness between Christ's flesh and man's flesh through emphasizing a vital oneness in Christ's and man's experiences with respect to temptation, overcoming, suffering, dying, being quickened, and resurrecting. and sixthly numerous Scriptures in Hebrews chapters 2-5 of all Scriptures, most clearly pertain to Christ's true humanity, while yet numerous other Scriptures could be referred to. One should consider as the doctrine of Christ and faith in Him is one of the most important doctrines of the Bible, it also is very important to properly believe on Him. aT-34:71

V One should not think it to be a minor or insignificant error to declare that Jesus inherited nothing from Mary, and had no encounter with the law of sin in His flesh. To the writer it appears denying that Christ come in the flesh as such, distorts and annuls a great portion of the entire New Testament Scriptures, and greatly confuses vital principles of the doctrine of Christ and greatly misrepresents who the person Christ truly was and is. One should again remember that Jesus after being ascended back to heaven, in one of His last Biblically recorded messages to man, said, "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star." (Rev 22:16). A list of many inconsistencies and distortions that are created through declaring that Christ did not inherit anything from Mary and never encountered the "law of sin" in His flesh, was already given in paragraphs aT-33:12-22, and possibly should be reviewed by the reader. Jesus through being like to us while on earth and through resurrecting from our situation and ascending back to heaven, clearly has proved the possibility of our Salvation! What other religion can boast of so great a Salvation! It was with meaning that Apostle John said, "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." (John 4:3). aT-34:72

The writer has heard of the Scriptures in the following 4 paragraphs being interpreted to mean that Christ's flesh was flesh like to man's flesh, or flesh fashioned like man's flesh, but yet not flesh inherited from Mary or mankind; aT-34:73

(Rom 8:3) "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:" aT-34:74

In considering the above Scripture one should consider that Christ's flesh, even if inherited from Mary was like to man's sinful flesh rather than equal to man's sinful flesh, firstly because Christ's flesh, unlike man's flesh, never sinned and came short of the glory of God, and secondly because Christ's flesh was possessed by and connected to a divine remedy and solution, which mere man's flesh is not involved with as such. Yet it appears that Christ's flesh without regard to Him who possessed it, or of itself, was equal to man's sinful flesh. aT-34:75

(Phil 2:7-8) "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." aT-34:76

In considering the above Scripture one should also consider that even if Christ inherited flesh from Mary, He yet would have been found in fashion and in likeness of man, rather than found equal to man, as the whole person of Christ obviously consisted of much more than what mere man consists of. Considering such why should one think that the above Scriptures teach or advocate that Christ did not inherit flesh from Mary? aT-34:77

V In further considering Christ's experience in the flesh the following parable should yet be considered; In the jungles of Africa a barbarous tribe of savages developed a dreadful disease of their skin, which resulted in grievous boils and caused it victims tremendous suffering and pain and eventually death. You and your son knew that you, by grafting a significant section of their black and diseased skin on your own body, could here in America with modern medication develop a vaccine for their skin disease, afterwhich you could then deliver those victims from their disease. You then in love for these helpless people sent your son to Africa, and there had a significant portion of their diseased and black skin grafted upon himself. Your son then, through tremendous suffering, pain and difficulty, in due time provided a healing for this barbarous tribe. You then in telling these savages about what your son did for them said, "Wherefore he took not on him the skin of an American but took on him the skin of an African, and was made in the likeness and fashion of the African", and together with many other clear statements concerning your son's painful experience, further said, "Forasmuch then as the Africans are partakers of skin and boils, he also himself likewise took part of the same, and in all points suffered and was inflicted like the African" Now years later, although you had informed these savages that nothing is impossible for you, these savages have concluded that it would have been impossible for your son to have grafted on himself their black and diseased skin, and yet been fit or qualified to develop a remedy for them. They now say, that even though your son clearly had black skin grafted on himself and had come to Africa to do it, that yet such skin was not their very own skin but rather it was a skin like to their skin. They now, even use your comment to them, about your son being made like to an African, to prove that your son's engrafted skin, was a skin like to their skin, rather than being their very own skin. Do you think these savages are giving you and your son proper love, respect, honor, and appreciation for what you did? One might say how foolish, absurd, and ridiculous could those savages get! Yet is not the same largely being done, by us or those who deny that Christ took upon Himself our very flesh and situation? aT-34:78

It appears the subject of Christ and His work of redeeming us involves 3 main aspects or principles. One pertains to Him being the Son of God, another pertains to Him being the Son of man, another pertains to Him being a sinless sacrifice for our sins. All of these are important and none of them dare be minimized or disregarded. One should consider, if the only real important aspect of salvation's plan were that Christ must die as a sinless sacrifice for man's sins, Christ could have fulfilled such aspect of redemptions plan, without ever being the offspring of man, and ever encountering our situation, person, or temptation, such as He did. Yet within redemptions plan, God did ordain that Christ should be the offspring of mankind and did ordain that He should encounter our very flesh, situation, and temptation, and not without reason. One should consider that the Scriptures in speaking to us of our Saviour, repeatedly speak of Him, being made like to us and experiencing that which we do, to thereby, draw us to Him, motivate us to love Him, and cause us to believe that we can resurrect from our lowly situation, such as He the firstfruit of the resurrection did! Oh how God calls man to believe that he can be saved, and can resurrect to a new body free of all mortal ailments, using His Son's clear example of such resurrection as proof, and oh how important is to truly and fully believe that Jesus came in the flesh! Jesus in the resurrected form of our flesh, is now at the right hand of the Father making intercession for man. As Jesus and you are all of one, He is not ashamed to call you His brother (Heb 2:11)! Jesus invites you to the marriage supper of the Lamb (Rev 19:9)! Will you dwell with Him in those heavenly realms throughout eternity? You can! Christ death paid your sin debt, and has erased you penalty of death and eternal damnation! His example teaches you that can experience what He did! Oh how great a salvation! aT-34:79

Important Paragraph

V To redeem mankind that sinned from death, God seen fit that the very same flesh and humanity which sinned in Adam and mankind, must be born upon the person of Christ, and live without ever sinning, and then although being sinless as such, yet die for the sin's that were done by others of the same flesh and humanity. Possibly in God's sight, the creating of another flesh (humanity) like to man's flesh (humanity), and then having that duplicated or substituted flesh (humanity) die in a sinless state for us, could not have truly vented or appeased His Holy wrath which was kindled against our very flesh (humanity) which sinned. The sacrificial death of Christ, through being the Son of God and through being without sin was thereby qualified to pay and remove our sin debt. It appears the sacrificial death of Christ through being man's very flesh (humanity), thereby also could fully vent or satisfy God's judgments and wrath which was kindled upon that very flesh (humanity) and remove such wrath from us! Truly Christ was made a curse for us, as Paul teaches saying, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:" (Gal 3:3). Isaiah speaking of the sacrifice of Christ satisfying God's law and judgments said "He shall see of the travail of his soul, and shall be satisfied..." (Isaiah 53:11). Truly God's law has placed a dreadful curse upon mankind, which curse affected both man's flesh and spirit, and Christ took that very curse upon Himself and opened a way for us to be totally delivered from it! Oh that men would not under estimate the humiliation that Christ was willing to experience to save us. Oh may it become real to us, what Christ suffered in rescuing us from that death and punishment we deserve, for our sin's which we have done in our flesh. aT-34:80

Christ in coming in the flesh and taking upon Himself our very person, was moved to love and be merciful to us poor mortals who are inflicted with a corruptible body and the "law of sin", and to be one with us, as our very own brother. Heb 2:11 reads "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren". Yet clearly Jesus in coming in and inheriting our very flesh, was not motivated to one with the "law of sin" that dwells within our flesh, but rather wholly overcame and subdued it and wholly sanctified Himself from it's affects while also making a way for us to be sanctified from it's affects! aT-34:81

V The writer at times has heard it said, that the flesh or humanity of Christ was like to the flesh or humanity of Adam, before Adam disobeyed God law and became subject to the curse. One should consider that if Christ in coming in the flesh, encountered nothing but a humanity as such, He would have been free from all principles of corruption and deterioration, free from the principle of ageing, free from ever becoming wrinkled and less attractive and free from ever becoming less physically fit. Christ's flesh thus would likely have never shown any ageing as He aged from His 20th year till He left this world at about 33 years of age. One should consider, if Christ merely encountered and possessed flesh as Adam had before he sinned and was under the curse, Christ would not have been subject to sickness and disease, or any blemishes of the flesh, such as rashes, pimples, boils, tooth decay etc, and likely even been free from even the possibility of pain and death. One should also consider that if Christ had only encountered humanity as such, Christ would never have encountered or been tempted with the "law of sin" such as mankind is. One should consider that if Christ merely encountered flesh or humanity as such, Christ by no means in coming in the flesh would have truly encountered our situation, and for what reason would the Scriptures so clearly teach that Christ by coming in the flesh came into our situation? How foolish and absurd is such thinking, and how mislead or blind can man become through wrong influence! aT-34:82

V 1 Cor 15:22-23 reads, "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 in coming in the flesh did not encounter man's cursed flesh, involving the "law of sin" and a corruptible body, and resurrect from such involvement with the flesh, how could He truly have been the first to resurrect from the death that came upon all through Adam? This question should be soberly considered! aT-34:82.5

After apostle Paul in Hebrews chapters 1-5 had taught numerous principles about the person of Christ he said "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God," (Heb 6:1). It is very sad that many Christians are endeavoring to go on to perfection while yet they are very wrong and confused concerning the very basic principles of the doctrine of Christ. How can one truly know and believe in Jesus when in such confusion about what His person consists of? As the writer was writing, often he could scarcely contain his feelings when he thought of the many who call themselves Christians, who strongly declare that Christ's flesh and person had no inheritance type connection to Mary and mankind and strongly declare that Christ's flesh and person was not our very flesh and person, as such denial of Christ coming in the flesh disrupts very basic principles of Christ, which principles can and do bring man and Christ together in such a beautiful and encouraging way!! Oh may apostle John's warning, be heeded, wherein he speaks of the spirit of the antichrist being that which denies that Christ came in the flesh! aT-34:83

The Catholics through believing in the immaculate conception of Mary, and through believing Mary to be a second Eve like unto the first Eve before she sinned, have thus concluded that Mary and Christ both, were without sin with respect to not inheriting or encountering the "law of sin" (original sin) in their flesh. Such group thus has clearly misunderstood the true principles of Christ's flesh and humanity. and has also improperly elevated Mary. Yet many Mennonites, then, although realizing that Mary was a normal human being, have falsely advocated that Christ inherited nothing at all from Mary or mankind, and thus likely were even in greater error then the Catholics with regards to Christ's true connection to humanity and experience in the flesh. Yet it should be noted, that although, many Mennonites were in error as such, yet concerning most issues, the doctrines of Mennonite's obviously were much more proper then the Catholic's doctrines. aT-34:84

Although the Catholics have very improperly elevated Mary, yet many Mennonites likely have not esteemed Mary with enough respect. Mary speaking of her blessed state in being the mother of Jesus said, "For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed." (Luke 1:48). When Mary had gone to see Elisabeth, Elisabeth honored Mary saying,, "...Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me?" (Luke 1:42-43). Note how Elisabeth here honored Mary and also note how she called Mary the mother of her Lord. aT-34:85

Indeed Christ through truly and literally coming in the flesh as He did, and through resurrecting therefrom has done, a clear and wondrous redemptive act. Truly Christ in so doing, has dealt upon Satan, who had the power of death, a dreadful blow! Paul speaks of Christ destroying the devil, who had the power of death, (Heb 2:14). God spoke to Eve of Christ bruising Satan's head (Gen 3:15). Oh how Satan endeavors to hid the clarity of the redemptive act that Christ has wrought for mankind, to thereby waste or make useless that precious redemption that Christ has wrought, and oh how dreadfully successful Satan has been in doing so! aT-34:85.5

We call those heathen who have never heard of Christ. Yet what about the millions or billions who have only heard of Him in a wrong way? Are they not partially heathen? Where does that put many people today, who think they are the light of the world and are true Christians? Jesus not without reason asked, "...when the Son of man cometh, shall he find faith on the earth?" (Luke 18:8). One should here consider that the Scriptures speaking of the Spiritual situation before the end, speak of a great falling away (2 Thes 2:3), speak of the Bride all slumbering and sleeping (Matt 25:5), speak of the witnesses of God laying dead on the streets (Rev 11:1-12), speak of the power of the holy people being scattered (Dan 12:7), and speak of man having a form of Godliness and denying the power thereof (2 Tim 3:5). Could the above Spiritual slumber of God's people and darkness before the end, have something in common with the multitudes of people not properly believing in Jesus through denying that Jesus truly came in the flesh? aT-34:86

Concerning those who have a sincere heart and a pure desire for the truth, who yet because of wrong influence are wrong on some issue, it appears that such are not necessarily condemned because of such wrong belief. Yet if such individuals then reject the truth as it is offered to them, it appears such error then becomes sin to them. In the following verses Jesus largely reveals such saying; aT-34:87

(John 15:22&24) "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." aT-34:88

The writer hopes and trusts that many who have ignorantly defended Menno's views were under such mercy. After one is trained and accustomed to understand Scriptures in a particular way it can be difficult to comprehend or accept a different view or interpretation. Menno Simons had tremendous impact on the belief of his followers, and too many have blindly accepted his view concerning Christ flesh and person. Many leaders in times past, were in greater error then Menno Simmons and it is very sad most people are blindly following erring leaders. How many people or Churches are blindly following blind leaders, erroneous teachings, or the commandments of men? Too many peoples beliefs, are governed because of who said it, rather than because of the Scriptures and reasons that are given for what is said. aT-34:89

V In firstly considering the many Scriptures that clearly reveal that Christ, according to His humanity and flesh, really was a descendent of man, that really inherited our flesh, that really felt our physical ailments, that really was tempted by the "law of sin", and secondly considering how properly all Scriptures agree with the belief that Jesus was sinless with respect to Him perfectly and fully overcoming that flesh (law of sin) and all temptations, it is quite clear that the false belief that declares that Christ had no encounter with our very flesh and the "law of sin" cannot be easily excused or justified. Their are numerous false beliefs which some Churches advocate, which we Mennonites likely feel are quite false and inexcusable. To the writer it appears some such false beliefs likely are no more false or erroneous then the erroneous belief many of us Mennonites have had concerning Christ coming in the flesh. aT-34:90

V One in seeing how easy it is to be wrong in one's views because of being influenced by their parents' or Church's teaching should be greatly and kindly moved to be merciful to others that are in error in their views because of such influence. Yet one dare not overlook the fault of those who are unwilling to accept the truth as it is clearly revealed to them, as after such revelation they are willingly ignorant and guilty. aT-34:91

In writing this article, I the writer have learned much, and have become more convinced then ever before, firstly that Christ in His earth life experience, encountered our very person, flesh and situation, and secondly that Christ was a true Son of man, receiving His humanity and fleshly element from Mary and mankind. If I remember properly, when I was a young child, I simply thought of Christ as being both the Son of God, and Son of man, just like I was a child of both of my parents. If I remember correctly, I was later informed, although still quite young, that Christ did not inherit anything from Mary, and informed that Mary only nurished that complete unit which God had placed within her. I having much confidence in those who taught me, quite largely accepted such view without much question. In one of my first writings, in a writing entitled God's Eternal and Salvation Plan, I advocated Menno's view of the incarnation saying; "For Jesus to be free from all sin, including inherit sin, His origin could not be from man. Thus, Christ's origin was totally from God, and by God's Spirit miraculously was placed within virgin Mary who nurished it and in time gave birth to Jesus who truly was the sinless Son of God. Jesus was not in like image as man, nor did he appear like man because of being a descendent of man for he was not. God's image, Jesus has, for He is God's Son, God's image man has for he was created therein." I now regret I ever wrote as such. I now have removed that phrase from that article, but it can yet be found in earlier copies of that article. I do not know for sure what made me start to change my mind on this issue. I in changing my mind, at first concluded that Christ inherited solely Mary's flesh as the material matter of the body. but yet felt that Christ did not inherit the spirit of man and the "law of sin" that is included therewith. I with such view in mind, then wrote a significant portion of the first section of this writing. I then spoke to another individual about my view of Christ having inherited man's flesh (body matter), without having inherited or encountered the spirit of man and law of sin. He then let me know that he felt Jesus encountered and inherited the "law of sin" (human nature) as well as the flesh of man. I in considering such, quite soon felt I must agree with him. I then told him, Jesus is sinless because of overcoming our situation, rather than being sinless because of not encountering it. I, because of this change of view and belief, thus was required to slightly rewrite some of the first section of this writing. I also was required to add another section to this writing, pertaining to Christ's Spiritual person and nature, since everything I written up to that point, pertained quite strictly to advocating that the material matter of Christ's body was inherited from Mary, and was the same as the material matter of our bodies. aT-34:92

The writer, in writing this article, by no means was merely writing what he already knew, but rather was learning as he wrote, and was often impressed so deeply that tears repeatedly came as new truths dawned on him, and the reality of the very erroneous way he and many are being taught about Christ was realized. The writer wishes the reader could be as moved and inspired by reading this, as he was in writing it. And most of all may many, by better knowing the truth concerning our blessed Lord and Saviour, be additionally inspired to love, serve, and obey Him, be additionally inspired to seek a place for themselves at that heavenly marriage supper of the Lamb, and be additionally inspired to seek a home with Him in those heavenly realms throughout eternity! O may you and I through eternity be there! aT-34:93

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