CONCLUSION. "BEHOLD THE MAN." "BEHOLD THE LAMB OF GOD."

We read in Zech.6v12., "Behold, the Man whose name is the BRANCH!" In Jn.19v6., Pilate desiring to excite sympathy in the crowd for Jesus, presented the brutalised and mutilated body of Jesus to them, and said "Behold the man," but the envious Jewish religious leaders were ferociously determined that Jesus should die, and demanded that Jesus should be crucified. John the Baptist, directed by the Holy Spirit, urged the first disciples of Jesus to, "Behold the Lamb of God! Jn.1v29,36. Let us also take heed to His words. The Church has largely failed to obey the command of Heb.3v1. and 12v3., to "Consider Jesus," and dwell on the glory and wonder of His victory over His humanity, and against implacable spiritual and human foes, and against great odds. Let us obey the command, and truly "consider Jesus," and behold the dreadful bruising of the Lamb of God.

THE GLORY AND VICTORY OF OUR LORD'S HUMANITY.

The old Docetic Gnostic heresy is very present in the Church today in a new garb. People state that Jesus was never really tempted like we are, in spite of the fact that Heb.4v15., definitely states that Jesus "was in all points tempted like as we are." They feel and teach that all Jesus had to do to solve His problems and do His miracles, was turn on His divine power and deity. This is a travesty of the truth, and completely hides the real Jesus from us. Jesus entered fully into the reality and limitations our humanity. This is beyond any contradiction, undeniably confirmed by Heb.4v15., "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin." When people say that Jesus was made differently to us, and His flesh and blood was different from ours, they contradict the Scriptures, which state that Jesus was made in all points like us. Heb.2v17,18. "Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. v18 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted." (NKJ)

a. The apostle John tells us in 1John.4v2,3., that if we deny Christ's humanity we "are not of God."

We are told in 1Jn.4v2,3., that those who confess that Jesus Christ is come in the flesh are of God, but those who deny the humanity of Christ, and do not confess that Christ is come in the flesh are not of God. This is much more than someone saying, "I believe that Jesus Christ is come in the flesh." It is a confession that Jesus is the Christ who fulfils the Old Testament prophecies. That is, Christ is Emmanuel, born of a virgin, He is God with us. Is.7v14. Jesus is "The Mighty God," who has existed from all eternity, and whose reign will be forever. Is.9v6,7. 10v21. Micah.5v2., He is God the Word who has been manifested in human flesh. Jn.1v14. He is the Yahweh, the Great I Am, who John Baptist prepared the way for. Is.40v3-5. Christ is the Redeemer, the Lord of our righteousness, the Saviour of the world. Jer.23v5,6. Christ is the God who is to come again, and His feet will stand on the Mount of Olives. Zech.14v3,4. Mal.3v1-3. Acts.1v11,12.

The person who is a true Christian and, "is of God," accept what the Scriptures teach concerning the person of Christ, His humanity and deity, and accept what He taught concerning eternal life, salvation, Heaven and Hell, and love and healing, etc. John tells us that those who deny the vital Scriptural truths concerning Christ, are "antichrist," and "not of God". There are many false teachers about today, and Christians, particularly those who are young in the faith, need to store in their minds the truths of the Scriptures about Jesus, so that they can give an answer to the active and ardent servants of the Devil. Those who know the Scriptures will be able to answer these false teachers, and may, with love, tact, and prayer, win them over to the truth. I pray that my studies will not only inform and teach Christians the vital truths in God's Word about our dear Lord Jesus, but that they also may save many from the snares of false devilish doctrines, which damn and destroy the soul. 2Pet.2v1.

b. A. T. Robertson states that Heb.2v17,18., teaches the true sympathetic humanity of Jesus.

Heb.2v17,18. "{It behoved him} "ôpheilen." Imperfect active of "opheilô," old verb to owe, money (Mt.18:28.), service and love (Rom.13:8.), duty or obligation as here and often in N.T. (Luke.17:10.). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John.3:16.), voluntarily (John.10:17.), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} "kata panta." Except yielding to sin (Heb.4:15.) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark.1:13.). Jesus fought through to victory over Satan. {To be made like unto his brethren} "tois adelphois homoiôthênai." First aorist passive infinitive of "homoioô," old and common verb from "homoios" (like), as in Mt 6:8., with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phil.2:7. "in the likeness of men") as we shall resemble him in the end (Rom.8:29. "First-born among many brethren"; 1John.3:2. "like him"), where the same root is used as here "hoiôma, homoios." (That he might be) "hina genêtai." Purpose clause with "hina" and the second aorist middle subjunctive of "ginomai," to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} "eleêmôn kai pistos archiereus." The sudden use of "archiereus" here for Jesus has been anticipated by 1:3; 2:9. and see 3:1.. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives "eleêmôn" and "pistos" touch the chief points in the function of the high priest (5:1-10.), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} "ta pros ton theon." The adverbial accusative of the article is a common idiom. See the very idiom "ta pros ton theon" in Ex 18:19; Ro 15:17.. This use of "pros" we had already in Heb 1:7f.. On the Day of Atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} "eis to hilaskesthai." Purpose clause with "eis to" and the infinitive (common Greek idiom), here present indirect middle of "hilaskomai," to render propitious to oneself (from "hilaos," Attic "hileôs," gracious). This idea occurs in the LXX (Ps 65:3.), but only here in N.T., though in Luke.18:13. the passive form "hilasthêti" occurs as in 2Ki 5:18.. In 1Jo 2:2. we have "hilasmos" used of Christ (cf. Heb 7:25.). The inscriptions illustrate the meaning in Heb 2:17. as well as the LXX.

2:18 {In that} "en hôi." Literally, "In which" "=en toutôi en hôi," in that in which), a causal idea, though in Ro 14:22. "en hôi" means "wherein." {Hath suffered} "peponthen." Second perfect active indicative of "paschô," permanent part of Christ's experience. {Being tempted} "peirastheis." First aorist passive participle of "peirazô." The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Mt 4:8-11.), by Peter in the spirit of Satan (Mt 16:22f..), in Gethsemane (Mt 26:39.), and caused intense suffering to Jesus (Luke.22:44; Heb.5:8.). {He is able} "dunatai." This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathise with us (Heb.4:15.). {To succour} "boêthêsai." First aorist active infinitive of the old compound verb "boêtheô" "boê," a cry, "theô," to run), to run at a cry or call for help (Mt.15:25.). {Them that are tempted} "tois peirazomenois." Dative plural of the articular participle (present passive) of "peirazô." These Jewish Christians were daily tempted to give up Christ, to apostatise from Christianity. Jesus understands himself "autos" their predicament and is able to help them to be faithful." End of quote from A.T. Robertson.

c. In Rom.8v3., Paul states Christ's victory over the flesh.

Paul rejoices in Christ's glorious victory over the trials and temptations of true humanity. It is a most glorious and wonderful fact, that out of pure love for us, God the Word became flesh "sarx," and suffered and overcame the trials and temptations of true humanity. Jn.1v14. 1Jn.4v2,3. 2Jn.v7. 1Tim.3v16. Rom.1v4,5. 8v3. Heb.2v17,18. 4v15. 5v7. 10v5. Christ was manifest in flesh, "sarx;" but He never allowed the flesh to dominate Him. In Rom.8v3. Paul states that Jesus was, "in the likeness of sinful flesh," "en homoiomati sarkos hamartias," just as Phil.2v7., "in the likeness of men," "en homoiomati anthropon," the likeness is real, Jesus had a real humanity, not a false or phantom humanity as the Docetic Gnostics taught. ("Homoioma," occurs in Rom.1v23. 5v14. 6v5. 8v3. Phil.2v7. Rev.9v7.)

d. The Expositor's Greek Testament also gives light on Rom.8v3.

It states: "But the emphasis in "homoioma" is on Christ's likeness to us, not His unlikeness; "flesh of sin" is one idea to the Apostle, and what he means by it is that God sent His Son in that nature which in us is identified with sin. This was the "form" (and "form" rather than "likeness" is what "homoioma" signifies) in which Christ appeared amongst men. It does not prejudice Christ's sinlessness, which is a fixed point with the Apostle 'ab initio'; and if anyone says it involves a contradiction to maintain that Christ was sinless, and that He came in a nature which with us is identified with sin, it may be pointed out that this identification does not belong to the essence of our nature, but to its corruption, and that the uniform teaching of the New Testament is that Christ is one with us-short of sin. The likeness and the limitation of it (though the former is the point here urged) are equally essential in the Redeemer." End of quote from the Expositors Greek Testament.

e. Alford writes on Rom.8v3.

"'In the likeness of the flesh of sin' (the flesh 'whose attribute and character was sin). The genitive is not 'hamartolou,' but implies far more-[not merely the contamination by, but] the belonging to and being possessed by."---He had a nature 'like sinful human nature'- but had not Himself 'a sinful nature,' Compare Heb.4v15. --- He was able to be tempted, i.e. subjected to sensuous incitements, e.g. of pain, which in other men break out into sin, but in Him did not." End of quote from Alford.

I have quoted from these leading Greek scholars to confirm the truth of what I say about Christ's true humanity, and to verify that the original Greek Scriptures teach that Jesus was tempted in all points exactly like we are, but without ever giving away to temptation and sin. Jesus conquered the flesh that had corrupted and led all mankind into sin. His victory over sin, not only condemned sin in the flesh, but also enables us to live in victory over sin, through the law of the spirit and life in Christ. Rom.8v4. Jesus partook of human flesh, but did not partake of the sins of the flesh; His holy life condemned sin in the flesh and showed that it was possible to live in victory over it. In Heb.2v16-18., we read that Jesus took on Him the seed of Abraham, and that it was a moral duty and obligation ("opheilen," the imperfect active indicative of "opheilo," to be obligated), for Him to be made in all points like unto His brethren, and experience the same temptations, so that He could be our sympathetic High Priest. To be tempted in all points as we are, He had to be made in all points as we are. Heb.2v17. with 4v15. From the level of our humanity, Jesus conquered the world, the flesh, and the Devil, and the horrendous bruising of His body and soul, and spirit, and won healing for our bodies, souls and spirits. Blessed be His Name!

The Scriptures could not be clearer, or more emphatic, "by His bruise we are healed," Is.53v5.

Peter, looking back at the Cross, affirms in 1Pet.2v24., "by His bruise you were healed." 1Pet.2v24. Peter remembered with great pain and love, the horrific suffering of His Lord for himself and all mankind. Those who deny this great truth, of the healing for body, soul and spirit, that flows from the Cross and death of Jesus, do so at their own great spiritual peril. Christ's bruised humanity, and His bruised life and death, are the foundation and cornerstone of the creation, and of all our Christian experience. You are healed by the awful bruising of His body, soul and spirit. Claim it, and proclaim it, with all your heart, soul, mind, and strength.

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