CHAPTER 7. JESUS CHRIST IS OUR LORD AND GOD.

We will consider again in a slightly different way the divine attributes that are seen in Christ, some of the divine titles that are given to Christ, and some of the divine works that are performed by Christ. We will consider these under the following titles.

A. CHRIST JESUS IS OUR ETERNAL LORD, AND GREAT CREATOR.

Some false teachers have said that the statement in Rev.3v14., that Jesus is "the beginning of the creation of God," shows that He was a created being. They ignore the fact that this verse also says that Christ is "the Amen," "ho Amen," a name that belongs to Yahweh alone. In Is.65v16., Yahweh is called, "the God of Amen," which is translated in the Authorised Version and Septuagint as "the God of truth."

Bishop Christopher Wordsworth D.D., comments on Is.65v16..

"'the God of truth)' Literally, 'the God of Amen,' - a remarkable word, repeated here and found only in two other places in the prophetical Books (Jer.11v5. 28v6; Another reference to Deuteronomy 27v15-26., 'All the people shall say, Amen.' Jeremiah is their representative.) When we bear in mind that 'in Christ all the promises of God are Yea and Amen' (2Cor.1v20.), and that our Lord adopts this word AMEN in His Gospel, where He uses it about one hundred times, and that He calls Himself 'the AMEN' (Rev.3v14.), we are led to recognise here a reference to Him and the Gospel in this title, 'the God of Amen;' and we see here a declaration that the characteristic of those Jews who are God's servants, and please Him, and are rewarded by Him, in this, - that they seek for blessing through Christ, 'The WAY, the TRUTH, and the LIFE' (John.14v6.), and adore Him as God. Cp. above, 45v23. Ps.62v17.; below, Jer.4v2. Rom.9v5." End of quote.

Jesus is the God of Amen, who answers our prayers and calls for help.

Those who insist that the word "arche," that is, "beginning," in Rev.3v14. teaches that Christ was a created being, must also say that the Father was created too, for the Greek word "arche," "beginning" is used by the Father to describe Himself in Rev.21v6., when the Father says that He is "the beginning and the end." The Abbot and Smith Greek Lexicon states that the word "arche" in Rev.21v6. refers to God as the eternal and first cause, and this is what Christ is claiming in Rev.3v14.. In any case Christ's claim to be the "origin" and "first cause" of creation has already been made in the book of Revelation, when Jesus calls Himself "the First and the Last." Rev.1v8,11,17. 2v3. 28v13. Strong and Thayer confirm that "arche," can not only mean "beginning," it can also mean, "the origin, the active cause, the person that commences, the leader, the first place, the chief in rank," and note that it is also used in reference to angels and demons of the highest rank. The Amplified Version translates Rev.3v14., "the Origin, Beginning, and Author of God's creation. Is.55v4." The New English Bible translates it, "The prime source of all God's creation." Only the creator can be the origin, prime source and active cause of creation. So we can see that Rev.3v14. does not teach that Christ was the first of created beings, it clearly teaches that He was the one who brought creation into being by beginning it. Christ was the great Creator and many Scriptures witness to this fact. Neh.9v6. John.1v3. Col.1v16,17. Heb.1v8-12. Rev.4v11. etc.

Micah's prophecy. The prophesy in Micah.5v2., that Jesus was to be born in Bethlehem, also states that Christ was "to be ruler in Israel, whose goings forth have been from old, even from everlasting." The word for "everlasting" is "owlam," Strong. 5769. Zodiates says, "The basic meaning of "owlam" is 'most distant times,' whether the remote past or the future, depending upon the accompanying prepositions."

More than 300 of the 440 times "owlam" occurs in the Hebrew Old Testament speak of indefinite continuance into the future, over twenty occurrences speak of the indefinite past. "Owlam" is used to speak of God's everlasting covenants, Gen.9v16. 17v7,13,19. etc.; and God's everlasting being and His mercy are from everlasting to everlasting. Ps.90v2. 103v17.

The Psalmist in Ps.102v1,24-27. addresses Yahweh as the eternal being and Creator, and yet in Heb.1v10-13. this very Scripture is applied to Christ. Paul states that Jesus is the great Creator and is unchangeably the same, and greater than the creation that He has made. We also read in Gen.21v33. that Yahweh is the everlasting God and the great creator, and Neh.9v6. tells us that it was Yahweh and Yahweh alone that personally made the creation. This statement is repeated in Is.42v5. 45v5,11,12. 48v12,13. Gen.1v1,16. Heb.3v3. and Rev.14v7.; yet the New Testament says again and again that Christ was the Creator. John.1v1-3. Eph.3v9. Col.1v16,17. Heb.1v2,10. All things were created "by" and "unto" the Lord Jesus according to Col.1v16,17. The three members of the Godhead were concerned with the plan of creation as the "Us" of Gen.1v26. makes clear, but the definite statement that Christ was the person who stretched out the heavens and made the creation alone proves the absolute Yahweh divinity of Christ.

We read in Isaiah.40v10., "Before me there was no God formed, neither shall there be after me," yet some false teachers say that Christ was created "a God." However, nowhere in the Bible does the verb "to create" appear in reference to Christ's relationship with the Father. Christ is always spoken of as being the Creator and the Eternal Lord. As God, our Lord had no beginning, it was only His existence as a human being that began on a certain day. Heb.7v3. Micah.5v2. Is.9v6. etc. We read in Phil.2v6., that Christ was eternally existing in the essential form of God, only absolute deity can exist in the essential form of God and be the exact representation of the Father. It would be blasphemy for any created being to claim they existed in the essential form of God and was the exact image of God the Father. The exact representation of God, is God, only God can perfectly reveal God, only an equal to the to the Father can reveal Him exactly and perfectly, it is the Son's prerogative to reveal the Father. Mt.11v27. He who has seen Jesus has seen the Father. Jn.14v8,9,23. Only God can reside with every believer at the same time. The Jews knew that Jesus claimed everlasting Yahweh Divinity and equality with the Father by claiming to be God's Son, and for this they tried to kill Him. Jn.5v18. 8v58. 10v30,38.

Let us consider some more Scriptures that state that Christ is the everlasting Lord.

1. Jesus gives eternal life, Jn.10v27-33., only absolute deity can give eternal life, only Yahweh, the eternal Lord can give eternal life.

2. As we have seen before in Jn.8v58. Jesus said, "Before Abraham was, I am." He did not say "I was," He said "I am," He used the name that belongs to Yahweh alone. Ex.3v4,5. The Jews knew what Christ claimed and tried to stone Him for making such an exalted claim.

3. In Isaiah.44v6. and 48v12. Yahweh says He is the First and the Last, a statement that conveys His eternity of being, yet this exclusive title of God belongs to Jesus, which proves His deity. Rev.1v17. 2v8. 21v13. Jesus is described in Rev.1v8,11,17. 2v8. and 22v13., as "the Beginning and the Ending" and "the Almighty", which the Father applies to Himself to describe His eternal nature and deity in Rev.21v6.

4. The apostle John informs us that the Lord Jesus is "that eternal life, which was with the Father and was manifested unto us." 1Jn.1v2. "Was with the Father," is "en pros ton patera," which is exactly the same construction as Jn.1v1., "was with God," "en pros ton theon."

A.T. Robertson writes on "pros," "with," in 1Jn.1v2. and Jn.1v1..

1Jn.1v2. "'Was with the Father' ('en pros ton patera'). Not 'egeneto,' but 'en,' and 'pros' with the accusative of intimate fellowship, precisely as in John.1v1. 'en pros ton theon' ('was with God'). Then John closes the parenthesis by repeating 'ephanerothe' ('was manifested.' First aorist passive indicative of 'phaneroo,' to make known what already exists, whether invisible or visible)." End of quote.

Jn.1v1. "'With God.' ('pros ton theon'). Though existing eternally with God the Logos was in perfect fellowship with God. 'Pros' with the accusative presents a plane of equality and intimacy, face to face with each other. In 1John.2v1. we have a like use of 'pros:' 'We have a Paraclete with the Father' ('parakleton echomen pros ton patera') See 'prosopon pros prosopon' (face to face, 1Cor.13v12.), a triple use of 'Pros.'" End of quote.

"That eternal life," is "ten zoen ten aionion," literally, "the life, the eternal;" this is a very emphatic and exclusive statement. John was clearly saying that the Jesus was FROM everlasting and not just TO everlasting. John's statement is also confirmed by Is.9v6., here the literal Hebrew translation of "the everlasting Father," is "the Father of eternity." Jesus is not only everlasting in being, and has been from everlasting, He is the Lord and Creator of time. Micah.5v2. Mt.2v6. Many Scriptures prove the eternal Deity of Christ, for Jesus has Scriptures applied to Him that are exclusively applied to Yahweh; the conclusion is inevitable, Jesus is the eternal Lord, the Creator and Controller of time, the one who knows and plans the future.

N.B. The Lord Jesus is going to be the everlasting Lord in the future.

See Dan.7v14. with Col.1v20. with Dan.2v44. Rev.3v21 5v12,13. These Scriptures are not in conflict with 1Cor.15v28., which states that Christ subordinates Himself and His kingdom to the Father at the end of the Millennium. In His mediatorial work and millennial kingdom, the Son had complete and total authority and power; after the Millennium and Great White Throne judgement of Rev.20, the Son hands the kingdom over to the Father and they rule it together as Dan.7v14. 2v44. Rev.3v21. 5v13,14. Heb.1v8. make quite clear. Christ's kingdom merges with the Father's kingdom and then all shall feel that God, Father, Son and Spirit, is all in all to me. The Son is still honoured and worshipped as the Father is, John.5v22,23. Rev.5v13,14., which brings us to our next main point.

B. CHRIST JESUS IS OUR WORSHIPPED LORD.

Jesus is Worshipped as Lord and God. In Deut.6v4,13,14,15., we read, "Yahweh our Elohim is one Yahweh; and thou shalt love Yahweh thy Elohim with all thy heart, and with all thy strength----Ye shall not go after other Gods----for Yahweh thy God is a jealous God."

Satan tried to get the Lord Jesus to worship him, "proskuneo," but Christ refused, and replied, quoting from Deut.6v13., that worship, "proskuneo," and service, "latreo," must only be given to God. This is why Daniel's three friends refused to bow to Nebuchadnezzar's idol. Dan.3v1-30. N.B. v14-18. It is idolatry to bow down and worship an image or creature. God says, "I am Yahweh and my glory will I not give to another," Is.42v8. cf.48v11. However, when God the Father sent His Son into the world at the incarnation, He said "Let all the angels of God worship Him," "proskuneo." Heb.1v6. We see that Peter refused to receive worship, Acts.10v25,26., and so did Paul and Barnabus, Acts14v14,15., and an angel twice refused to accept the worship of the apostle John, Rev.19v10 22v8,9., and yet the Father commands the angels to worship the Lord Jesus. This can only mean one thing; Christ is absolute Yahweh deity like the Father.

If it was wrong for Peter, Paul and Barnabus, and the angel that instructed John to receive worship, then we can be quite sure, that if it had been wrong for the Lord Jesus to receive worship, He would have said so, and stopped people from worshipping Him. Indeed, if He had been a created being, as some false prophets teach, it would have been quite wrong for Him to have received worship. But what do we find? We find Christ accepting the praise and worship which God's angels and good men instantly rejected in horror, and the Father actually commanding the angels to Worship the incarnate Christ. One person has said that "proskuneo" is used 22 times in the New Testament to describe worship given to God the Father, or absolutely to God; 15 times it is applied to worship given to Christ; 5 times it is used to describe a state of worship; 17 times it is used to speak of, and condemn, the worship given to idols; and twice it is used of the salutation and honour being given to a king. Mt.18v26. This proves that Christ was worshipped on many occasions.

1. Jesus was worshipped by men and angels at His birth. The wise men worshipped Christ. Mt.2v11. "proskuneo." It appears the shepherds may have worshipped "Christ the Lord." Lk.2v8-20. We are definitely told in Heb.1v6., that when Jesus was born God the Father commanded ALL the angels to worship Him, He said "Let all the angels of God worship Him," "proskuneo."

2. The leper of Mt.8v2. worshipped Christ. "proskuneo."

3. Jairus worshipped Christ. Mt.9v18. "proskuneo."

4. The disciples worshipped Christ after He calmed the storm. Mt.14v33. "proskuneo."

5. The Syrophenician woman worshipped Christ. Mt.15v25. "proskuneo."

6. The mother of James and John worshipped Christ. Mt.20v20 "proskuneo."

7. The children in the Temple worshipped Christ. Mt.21v15,16. The Lord ascribed a Scripture to Himself which could only be ascribed to Yahweh, i.e. Psalm.8v1,2. to describe the praise that had been given to Him by the children.

8. The two Mary's worshipped Christ after the resurrection. Mt.28v17. "proskuneo."

9. The demoniac of Gadara worshipped Christ. Mk.5v6. "proskuneo."

10. The blind man of John 9v38. worshipped Christ. "proskuneo."

11. In Jn.5v17,18,23., Jesus claimed that God was His Father in a unique way, "ho pater mou," "My Father," not just "our Father. Jesus also put Himself on a par in a unique working relationship with God's ceaseless activities when He uses the linear present indicative to speak of both the Father's work ("ergazetai") and His own work ("ergazomai"). The Jews quite rightly understood this to be a claim to deity. In John.5v23., Jesus uses "timosin," the present active subjunctive of "timao," "to honour," to show that he has the same right to continuous honour and worship as the Father. Jesus goes on to say that those who do not honour Him, do not honour the Father. Indeed, those who dishonour Jesus, dishonour the Father. Jn.8v49. 12v26. 15v23. 1Jn.2v23. Let us give the same honour to Jesus that we give to the Father, for as we now see, Jesus was honoured and worshipped by the Christians in the early Church in the same way as the Father.

12. The apostles worshipped Christ after the resurrection, Mt.28v17., "proskuneo;" and continued to worship Christ after His ascension to heaven. Lk.24v50-53. "proskuneo." Thomas went to the very limit of praise and worship by calling Christ, "My Lord and My God",("Ho Theos"). This would have been the very height of blasphemy if Christ was a mere created being; but our Lord does not rebuke Thomas for his awe-struck confession to Christ's absolute deity, instead, He gently chides Thomas for taking so long to believe it.

13. The early Christians accepted the claim that Jesus made upon them, they recognised Him as God and gave to Him the love, worship, service and obedience which can only be given to God. Mt.10v27-38. Lk.14v26-33. John.12v36. 2Cor.5v14,15. A Roman official said in the early part of the second century, that Christians met before day break and "sang a hymn of praise responsively to Christ as it were to God". Paul tells us in 1Cor.1v30,31., that the person who glories must glory in the Lord, i.e. Yahweh, for this is a quote of Jer.9v24., yet Paul says in Phil.1v26. 3v3. that we are to rejoice in Jesus. The apostle John tells us that the fellowship in worship that Christians enjoy, is with the Father and the Son, the basis of this is the eternal deity of Christ, "that eternal life which was with the Father." 1Jn.2v2,3.

14. Jesus is going to be worshipped as God on the great day of judgement. We read in Is.45v22,23., that only to God will every knee bow and every tongue swear on the great day of judgement. Paul quotes Is.45v22,23. in two places, Rom.14v10-12. and Phil.2v6-11.; and in both Scriptures Paul states that Christ is God, and is going to be worshipped as such.

15. The Lord Jesus Christ is going to be worshipped by all the redeemed for ever. Heb.1v6. Phil.2v9,11. Rev.5v13,14. 7v10. In heaven Christ is not a worshipper before the throne of God, Christ is honoured and worshipped on the throne in the same way as the Father, this gives the true sense of John.5v23.. In Rev.4v10. 5v8,12,13,14. we find the Son receiving the same praise and worship as the Father, and we read that it is going to be the theme of heaven for ever, v14. "worshipped" is "proskuneo".

N.B. 1. The benedictions in the name of Jesus are based on the worship of His deity. The early Christians linked the name of the Father and Son inseparably together in their benedictions and blessing of Christians. The Name of Jesus is quoted along with the Name of the Father, as the source of the apostolic benedictions and the authority for their writings. Mt.28v19. John.14v1. Rom.1v7. 1Cor.1v3. 2Cor.13v14. Col.2v2. 2Thes.2v16,17. 1Thes.3v11,12. 1Tim.1v2. Rev.1v5,6. 1Cor.1v2. Eph.1v1. Phil.1v1. 1Thes.1v1. James.1v1. etc.

N.B. 2. Prayer is inextricably linked with worship and deity. Prayer and worship is addressed to Jesus. Acts.7v59,60. 1Cor.1v2. 2Cor.12v8. Christians were distinguished from the heathen by their calling in prayer on the name of Jesus. Acts.9v14.21. Rom.10v12,13. The word for "call upon," is "epikaleomai," and it is used in the Septuagint for the ordinary term for invocation and prayer to God. Ps.114v18. 1Pet.1v17. 2v21. To associate a creature with the Creator, in the offices of prayer, worship and benediction in the way set forth in these Scriptures would be blasphemy, for it would forever destroy the infinite distinction between the eternal God and His creatures.

There are so many things that prove the absolute deity of Christ, and the fact that He is worshipped along with the Father as God is one of the greatest proofs. How people can ignore one plain Scriptural statement after another is almost beyond comprehension, however every true Christian can rejoice over the fact that Christ is their God and Saviour and their worshipped Lord. All the divine perfections are revealed in Christ, "for it is in Christ that the complete being of Godhead dwells embodied", Col.2v9. Christians worship their Lord who possesses the attributes, titles, works and divine love of absolute deity.

C. CHRIST JESUS IS OUR UNLIMITED LORD.

Jesus is unlimited in His abilities, He is unlimited in His power, He is omnipotent; He is unlimited in His knowledge, He is omniscient; He is not limited by time or space, He is the omnipresent; immutable, unchangeable, I am: but above all, Christ is the unlimited Lord of love.

1. Christ Jesus is our Omnipotent Lord. The word "Almighty" occurs nine times in the book of Revelation, Rev.1v8. 4v8. 11v17. 15v3. 16v7,14. 19v6,15. 21v22., and in Rev.1v8. it is the title that Christ gives to Himself. The other titles of absolute deity that the Father links with this title of "Almighty", Christ also applies to Himself, He calls Himself "Alpha and Omega, the Beginning and the Ending, the First and the Last." Rev.1v8,11. 2v8. 22v13. The apostle John also tells us that the Lord of Hosts spoken of in Is.6v1-13.. is none other than Jesus, "These things said Isaiah, when he saw His glory and spake of Him." John.12v41. cf. v37-42. Rev.19v15,16. Christ has all power in heaven and earth given to Him. This was His before the incarnation, indeed. This was His before the foundation of the world. Mt.28v18. with Jn.17v4,5. Christ's power and authority are also referred to in other Scriptures. Mt.9v6. 1Cor.1v24. Eph.1v21,22. Phil.3v21. Col.2v9,10. 1Pet.3v22. It is very sad that many Christian leaders limit the workings of our omnipotent Saviour Christ in their Churches through unbelief. Like the Israelites of old, "they limit the Holy One of Israel." Ps.78v41. It is very wrong and deceitful to say that our Lord Jesus is omnipotent and yet deny that He still performs signs, wonders and miracles. Christ is the Mighty God. Is.9v6. He is not "the great I was," He is "the great I am."

2. Christ Jesus is our Omniscient Lord. Jesus in His humanity did not know all things, for we are told in Lk.2v42,52., that He increased in wisdom, and in Mt.24v36. and Mk.13v32. that in His humanity He did not know the date of His second coming. Jesus, in a great sacrificial act of humiliation, took upon Himself a true humanity. Heb.2v16-18. Phil.2v5-8.. Jesus tells us in Jn.5v19-21., that the Father directed and informed Him what to do in His ministry by revelation. Jn.1v48. 4v16-19. 5v42. 6v61,64. 13v38. etc. The Father informed Jesus of all that He needed to know, and this caused His disciples to say "Lord, Thou knowest all things." Jn.16v30. 21v17. Christ often surprised His enemies by revealing their secret thoughts. Mt.9v4. 12v25. Lk.6v8. 9v47. However, after His resurrection and ascension Jesus received again the glory that He had left behind for our sakes, and in Him are hidden ALL the treasures of wisdom and knowledge. Col.2v3. Jesus has omniscience, He searches the hearts of ALL. Rev.2v23. Kings.8v39. Jesus knows and feels all our sorrows, woes, pains, hurts and problems that we have and suffers with us. We are always on His heart, He prays for all of us, and meets the needs of all His saints. Heb.2v18. 4v14-16. 7v25. 1Cor.1v30.

3. Christ Jesus is our Omnipresent Lord. In His pre-incarnate state Jesus had existed as God, and knew no limitations in regard to space, He was omnipresent. However, in His humanity He was limited and straightened in a human body. Phil.2v6. Lk.12v50. He is now again our omnipresent Lord, He is with every believer, caring for us, empowering us, sustaining us. Mt.18v20. 28v20. Jn.14v23. Lev.26v12. Eph.1v23. It is a wonderful consolation for us to know that Jesus is with us in all our trial and sorrows, His presence gives us joy and victory, peace and comfort.

4. Christ Jesus is our Great I Am. Christ is not only our eternal Lord, He is the Lord who is not limited by time. Christ was before Abraham, John.8v56-58., before the flood, 1Pet.3v18-20., before creation and from eternity, John.1v1. 17v5,24. Col.1v17. Heb.1v2. 13v8. 1John.1v2,3. Phil.2v6. But Christ is not only before all things, He is the Great I Am. Jesus said to the Jews, "Before Abraham was, I Am," not, "I was." The past, present and future are all present with our Lord Jesus Christ. It is a wonderful comfort to know that God holds the future in His hands, and He not only holds it, He can control and change it, and inform us of it. Christ is our great, immutable, unchangeable, "I Am." Heb.1v10-12. 13v8.

5. Christ Jesus is our Lord of unlimited love. Paul tells us in Eph.3v19., that "the love of Christ, passeth knowledge", and we read in 1Jn.4v8. that God is love. It is our privilege to enjoy and glory in the perfect unlimited love of God our Father and our Lord Jesus Christ. Jesus "emptied Himself", Phil.2v7., and laid aside His glory and power at the incarnation, He made the ultimate in self-sacrifice for our redemption. In Rom.5v6-11., we read that Jesus died for us while we were in sin and enemies of God, and 1Jn.3v1. tells us that through Christ we have been adopted as Sons into God's family, to receive a glorious inheritance that will never fade away. 1Pet.1v3,4. This is eternal unlimited perfect love. God gives the fullness of His blessing to His reconciled enemies, prove His perfect and unlimited love for you by accepting Jesus as your Lord and Saviour.

The doctrine of Christ's unlimited ability has a very practical application to us in our daily lives. Jesus is omnipotent, He can save, deliver and keep us. Jesus is our omniscient and all-wise Lord, He knows all about us, and can guide us in all our problems. Jesus is omnipresent, He is with us in every situation. Christ is the Great I Am, He knows and is in control of our future. Jesus is the Lord of unlimited love, He really cares for us. What a comfort these Divine attributes of Jesus give to those who love and serve Him.

D. CHRIST JESUS IS OUR REDEEMING LORD.

Jeremiah prophesied, that the Branch that was to be born to David's house, was to be a king, and His name was to be called "Yahweh Ttsidkenu," that is, "The Lord our righteousness." Jesus is "Yahweh our righteousness," as can clearly be seen from Rom.3v22-26. 10v1-4. 1Cor.1v30. Phil.3v9. We also see from Joel.2v32.and Acts2v21,38. 4v11,12. 9v14. 13v38,39. 16v30,31. 22v16. Rom.10v8-14., that Christ is the Lord upon whom we are to call for salvation. The Old Testament tells us that Yahweh is the Saviour and Redeemer, and beside Him there is no other Saviour, Ex.34v6,7. Is.49v26. 43v11. Ps.106v21.. However, the New Testament tells us that Jesus is the only name by which we can be saved, Acts.4v12.; and that Christ is the Saviour of the world, John.4v42. Lk.2v11. 1John.4v14.; and that Christ is "our great God and Saviour." Titus.2v13,14. The Church is the Church of Christ "which He hath purchased with His own blood," Mt.16v18. Acts20v28., and Christ states that He is the great Yahweh who searches the hearts of His redeemed Church. Jer.17v10. with Rev.2v23.

After considering these Scriptures the conclusion is inevitable that Jesus is our redeeming God, "The Lord our righteousness," and that those who accept Him as Lord and Saviour can know forgiveness of sins and peace with God. It is as our Redeeming Lord that He directs the Holy Spirit, and baptises us in the Holy Spirit, this is the prerogative of Yahweh. Is.40v13. Joel.2v27,28. Lk.3v16. Acts.2v17,33. The redeemed believer is made complete in Christ, Col.2v10., all that we need for body, soul and spirit is ours in our dear Lord Jesus, our redeeming Lord. The supreme quality of God's character is His love, and the full extent to which God is willing to go to save and bless us is revealed in Christ's death for us on the cross, it is God's supreme and final appeal to mankind. It is the rejection of Christ as Saviour that brings the final certainty of damnation. To see and hate God's perfect redeeming love, is the final act of spiritual suicide. John.15v22-25.

E. CHRIST JESUS IS OUR RETURNING AND JUDGING LORD.

Jesus is going to return in power and glory to set up His kingdom on earth, at a literal personal coming. The motto and glorious hope of the early Church, was "Maranatha," "The Lord cometh." 1Cor.16v22. Phil.4v5. James.5v8. It is a tragedy that many Christians have forgotten the glorious hope of the Church, the return of Jesus is one of the great themes of the Scriptures. Jn.14v3. Acts.1v10,11. 1Thes.4v13-17. Heb.9v28. 12v25-29. Rev.1v7,8. 6v14-17. 19v11-21. Zech.14v4. Mt.24v29-31. 26v63,64. 25v31,32. These Scriptures prove that the coming of Christ is a literal personal coming at which He comes to reign. Christ's coming will have three main objectives.

1. Jesus will come for His Church, of which He is the bridegroom. Mt.9v15. 24v30,31. 25v1-13. Luke.12v35,36. John.3v29. 14v2,3. Eph.5v25-32. 1Thes.4v13-18. Rev.19v7-9. 21v2,9-27.

2. Jesus is the Lord of life and death. Jesus holds the keys of death and Hades and eternal life, the eternal destiny of every soul, and the issues of death are in His hands. Ps.68v20. Jn.5v21-29. 11v25,26. Phil.3v20,21. Rev.1v18. The doctrine of Christ's deity is vitally important, for the apostle John tells us that, "Whosoever denieth the Son, the same hath not the Father." 1Jn.2v22,23. 5v10-13. The names of those who have accepted Jesus as Lord and Saviour are written in His book of life. Rev.13v8. 17v8. 20v15. Is your name written in the book of life? Accept Christ as your Saviour and on that judgement day you will enjoy life in the kingdom of God for ever.

3. Jesus is the King and Deliverer of Israel. Is.49v22-26. Jer.30v3,8-11. Joel.3v1-16. Zech.12v1 to 14v21. Rom.9v25-29.

4. Jesus will come as the Judge and King of the whole earth. Zech.14v9. Dan.7v13,14. Luke.19v11-27. Acts.10v42. 17v31. Rom.2v16. 14v10. 1Cor.4v5. 3v11-15. 2Cor.5v10. 2Tim.4v1. Rev.11v15. 19v11-16.

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 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. "The Mighty God," who has existed from all eternity, and whose reign will be for ever. Is.9v6,7. Mic.5v2. He is the Yahweh 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 Yahweh 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, or as the apostle John puts it, "of God," accept what the Scriptures teach concerning the person of Christ, and accept what Christ teaches in the New Testament concerning Himself, salvation, Hell, Heaven, 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, so that they may be able to answer the active and ardent servants of the Devil. Those who know the Scriptures will be able to answer these false prophets, and may with love, tact, and prayer win them over to the truth. I pray that this booklet will not only inform and teach Christians, but that it also may save many from the snares of false and devilish doctrines, which damn and destroy the soul. 2Pet.2v1.

How wonderful it will be to worship the Father and the Son forever in their kingdom of light and love. If you do not know Jesus as your friend and redeemer, accept Him now as your Saviour and Lord, and you will eternally enjoy the unspeakable joy of the revelation of the being and love of God, in the kingdom that He has prepared for you.

APPENDIX 1. THE DEITY AND PERSONALITY OF THE HOLY SPIRIT.

The words "spirit and "holy spirit" are used to speak of the power, influence and operating energy of the person who the Scriptures call "The Holy Spirit." However, many Scriptures definitely establish the deity and personality of the Holy Spirit.

1. Personal pronouns are repeatedly applied to the Holy Spirit.

The Hebrew word for "Spirit" is "Ruach," which is in the feminine gender, the Greek word for "Spirit" is "Pneuma," which is in the neuter gender. However, in John.14v26. 15v26. and 16v8,13,14., the personality of the Holy Spirit is emphasised at the expense of violating the rules of strict grammar. The emphatic pronoun "ekeinos", "He", is in the masculine gender, whereas the noun "pneuma", that is, "Spirit", is the neuter gender. Note the neuter "ekeino" is not used.

The translation "itself," in Rom.8v16,26., in the Authorised Version, is corrected in the Revised Version to "Himself." A.T. Robertson, makes the following helpful comment on Rom.8v16, in his "Word Pictures in the New Testament:" "'The Spirit himself' ('auto to pneuma'). The Grammatical gender of 'pneuma' is neuter as here, but the Greek used also the natural gender as we do exclusively as in John.16v13 'ekeinos' (masculine 'he'), 'to pneuma' (neuter). See also John.16v26. ('ho -- ekeinos). It is a grave mistake to use the neuter 'it' or 'itself' when referring to the Holy Spirit." End of quote.

In Jn.15v26., "Parakletos," 3875, means, "another sent alongside to help," that is, another person like Jesus, with active benevolent intelligence. Jn.14v26. 16v8,13,15. The Holy Spirit comes from beside the Father, to be by the side of us. "Parakletos" occurs in Jn.14v16,26. 15v26. 16v7., as "Comforter," and in 1Jn.2v1., as "Advocate." Jesus says in Jn.15v26. that He will send the "Parakletos," which again, like the emphatic demonstrative pronoun "ekeinos," is masculine. Jesus twice informs us that the Holy Spirit is sent and proceeds, "from beside the Father," "para tou patros." The A.V., "which proceedeth" should read "who proceedeth;" for A.T. Robertson states, "'Which' ('ho') is the grammatical neuter to agree with 'pneuma,' and should be rendered 'who' like 'ho' in Jn.14v26."

Greek scholars tell us that the use or absence of the definite article ("the"), does not on its own determine whether the reference is to the Holy Spirit the person. However, the use of the definite article before both "pneuma" and "hagios," "the Spirit the Holy," does stress the personality of the Holy Spirit; as in Mt.12v32. Mk.3v29. 12v36. 13v11. Lk.2v26. Jn.14v26. Acts.1v16. 5v3. 7v51. 10v44,47. 13v2. 19v6. 20v23,28. 21v11. 28v25. Eph.4v30. Heb.3v7. 9v8. and 10v15. Note. Acts.21v11. "Agabus -- said, These things says the Spirit the Holy:" and Acts.15v28. (one definite article in Majority Text, two in Critical Texts) "It seemed good to the Holy Spirit and to us." The Scriptures clearly show the Holy Spirit speaks and directs and has plans and purposes, and so must have a will, mind and personality.

2. Personal actions and qualities of character are ascribed to the Holy Spirit.

The Holy Spirit is said to have active intelligence and will. 1Cor.2v10,11. 12v11. He strives, Gen.6v3.; He speaks, reproves, guides, and directs. Neh.9v20. Luke.12v11,12. John.16v8-11,13. Acts.1v16. 8v29,39. 10v19. 11v12,28. 13v2,4. 15v28. 16v6,7. 20v23. 21v4,11. Rom.8v11-14. Heb.3v7. 10v15. The Holy Spirit works signs, wonders and miracles, and decides through whom they shall be performed. Rom.15v19. 1Cor.12v7-12. He sanctifies, 1Cor.5v11. Titus.3v5.; He seals, Eph.1v13. 4v30.; He regenerates, John.3v6.; He inspires the Scriptures. 2Tim.3v16.; He prays and intercedes for the Church. Rom.8v26,27. These are all qualities and attributes of character, and personal actions, that are inseparably connected with, and certify, a definite personality.

3. Personal insults and injuries can be performed against the Holy Spirit.

The Holy Spirit can be resisted and grieved. Acts.7v51. Is.63v10. Eph.4v30. 1Thes.5v19. Heb.3v7-11. 4v7. He can be lied to and tempted, Acts.5v3,4,9.; He can be blasphemed and rejected. Mt.12v31,32. Heb.10v29. Jesus said the Jews who had wilfully rejected and opposed His mighty signs, wonders and miracles, had seen and hated Him and His Father. Jn.15v22-27. Jesus said that when they attributed the works that the Holy Spirit did through Him to the Devil, they committed a sin that could not be forgiven. Mk.3v28-30. Offending and personally insulting the Holy Spirit is the most serious sin of all.

4. Absolute Deity is ascribed to the Holy Spirit in the Scriptures.

a. Divine names are given to the Holy Spirit.

The Holy Spirit is called God. Acts.5v3,4. 1Cor.3v16. 6v19,20. 2Tim.3v16. with 2Pet.1v21.

The Holy Spirit is called Yahweh. Is.6v5,9. with Acts.28v25. Exod.17v7. with Heb.3v7-9., Jer.31v31-34. with Heb.10v15-17., We also read in 2Cor.3v17. that "the Lord is that Spirit;" as we have seen before, when Caesar said he was Lord, everybody knew that he was claiming divinity, and in the New Testament it is used to translate the Hebrew "Yahweh." Paul in 2Cor.3v18., writes that the "Spirit of the Lord" transfigures us as we behold the glory of the Lord. This is obviously a reference to "the Spirit of Yahweh," of the Old Testament; and v17 obviously means, "Yahweh is that Spirit."

b. Divine works and perfections are ascribed to the Holy Spirit.

Omnipresence. Ps.139v7-10. Rom.9v26,27. 1Cor.6v19.

Omniscience. Is.40v11-14. Jn.14v26. 16v12,13. Rom.11v33,34. 1Cor.2v9-11. Eternal uncreated existence. Heb.9v14.

Omnipotence. Is.40v13-17. only infinite power can talk thus. Gen.1v2. Job.26v13. 33v4.

c. Worship, love and blessing are given to Him.

Some people have foolishly said that we should not worship the Holy Spirit, this is wrong. In Acts.28v25., we read that the Holy Spirit is the Yahweh who is worshipped in Is.6v3-9.. See Rom.15v30. 2Cor.13v14. Mt.28v19. Only God can be worshipped, and only God can be blasphemed. Blasphemy against the Holy Spirit is the greatest sin; those who reject the workings, deity and personality of the Holy Spirit, and say His works are of the Devil, commit this sin. Mt.12v31,32. Mk.3v28-30.

APPENDIX 2. THE SCRIPTURAL PROOFS OF THE TRINITY.

As we have seen, Jesus and the Holy Spirit are both looked upon as having absolute Yahweh divinity, they are both looked upon as "God" as well as the Father. However, some false teachers brush to one side the mass of evidence for the absolute deity of Christ and the Holy Spirit, and say that the Bible teaches that there is only one God and that He is the Father. The following Scriptures do teach the fact that God is one. Deut.4v35. 6v4. 32v39. 2Sam.7v22. 1Chron.17v20. Ps.83v18. 86v10. Is.43v10. 45v18. Mk.12v29,32. 1Cor.8v4. Gal.3v20. James.2v19. However, "one" in the Scriptures does not always mean a mathematical one, it can be a compound unity and oneness, as is seen in the following Scriptures. Gen.2v24. 11v6. 41v1,5,25. 1Kings.22v13. 2Chron.5v13. Jn.17v22. Acts.4v32. 1Cor.3v8. Eph.2v14. 1Jn.5v7. In these Scriptures there is a oneness, but there is also a plurality.

N.B. The unity is the Godhead is a compound unity. "Echad." Strong 259.

In Deut.6v4., "Hear, O Israel: The Lord our God is one Lord:" the word "one," which here, and elsewhere, is used to speak of the unity of God, is, "echad," it can speak of a compound unity of distinguishable entities, for the same Hebrew word, "echad," that is used to speak of the unity of God in Deut.6v4., is used in Gen.2v24. to speak of the oneness of Adam and Eve.

"Yachid," Strong 3173, is used to speak of a mathematical unity, it means, sole, unique, and one of a kind; it is never used of the unity of God. "Yachid is translated, as "darling," Ps.22v20. 35v17.; as "desolate," Ps.25v16.; as "only," Gen.22v2,16. Prov.4v3. Amos.8v10. Zech.12v10.; as "only child," Judg.11v34.; as "only son," Jer.6v26.; and as "solitary," Ps.68v6.. Ruth Rachel Spencer, in her book, "The Bud and Flower of Judaism," writes: "Yachid" is used forcefully in the Bible as an absolute unity and is found twelve times in the Old Testament, but not once is it used of the unity of God." End of quote.

The compound unity of the Godhead is also proved by the fact that the word for "God" in Deut.6v4. is the plural "Elohim;" which is used over 2,700 times in the Old Testament, at least ten times more than the singular "El." The objection that "Elohim" is used just as "a plural of magnitude," is completely invalidated by the fact that in the Bible, "Elohim" is never used to describe the majesty of a king, nor is this kind of practice used with reference to kings in the Scriptures. In the Old Testament the Israelites always addressed their kings in the singular. It must be noted that "Elohim", though plural, when speaking of God, is nearly always constructed with verbs and pronouns in the singular. Sometimes, however, "Elohim" is sometimes significantly used with plural pronouns. e.g. Gen.1v26., "And God ('Elohim') said, Let us make man in our image." And Gen.3v22., "And the Lord God said, Behold man is become as one of us." In some cases the singular "Yahweh" is united with plural verbs. e.g. Gen.11v6,7. Is.6v3,8. The singular "Yahweh" is also linked with the plural "Elohim" many times in the Scriptures. e.g. Deut.6v3,4,5. Ex.20v2,5. Is.42v5. etc. God gave a sure indication of the compound unity of the Godhead by the use of these plural and singular words being linked together.

The compound unity of the Godhead is seen in the way that Father, Son and Spirit are linked together in statements of authority and truth, confessions of faith, benedictions and baptismal formula. To link a creature, or an impersonal spiritual power, with God in this way would be out of the question, it would forever destroy the infinite distinction between God and the creature. Only absolute deity can be linked with the Father in the way that the Son and Spirit are. Is.45v5,6,18,21,22. 46v9. 61v1-3. Is.11v1,2. with Jer.23v5,6. Mt.3v16,17. 28v19. Lk.1v35. 3v21,22. Jn.3v34. 14v16,26. 15v26. 16v7-15. Acts.20v28. Rom.1v1-4. 15v30. 1Cor.2v7-10. 12v4-6. 2Cor.13v14. Gal.4v6. Eph.2v18. 4v4-6. Heb.2v3,4. 9v14. 1Pet.1v2. 3v18. 1John.3v21-24. 5v7. (Though the Codex Montifortii and Vulgate contain 1John.5v7., it is not found in the early Greek manuscripts; however, Cyprian, Bishop of Carthage, 200 to 258 A.D., quotes this as being written by the apostle John, Vol.5.418, 423, Ante-Nicene Fathers.

There are also numerous salutations which the name of the Father and the Son are linked together. Rom.1v7. 1Cor.1v3. 2Cor.1v2. Gal.1v3. Eph.1v2. Phil.1v2. Col.1v2. 1Thes.1v1. 2Thes.1v2. 1Tim.1v2. 2Tim.1v2. Tit.1v4. Philemon.v3. James1v1. 2Pet.1v2. 3John.v3. In 1Pet.1v2. the Holy Spirit is mentioned with the Father and the Son. In the Scriptures, "God," can sometimes refer to the entire Trinity, or it can at other times refer to separate members of the Godhead. "God" can mean either plural or singular in the same way that "sheep" or even "man" can. There is a perfect oneness of purpose, mind, love and fellowship in the Godhead; however, this oneness and unity goes beyond this, for we read in Jn.10v38. and 17v21., that the Father is not only in the Son, but the Son is also in the Father. In the Trinity there is an interfusion and sharing of personality and nature and glory. It is no good false teachers saying that this is not so, the Bible says it is so, it clearly says that all are called God. Let God be true and every man a liar who contradicts the truth of God's word.

We will close this study on the Trinity with a few comments on John.17v3., where Christ calls the Father "the only true God", this will also help to explain such Scriptures as Gal.3v20. Eph.4v6. 1Tim.1v17. 2v5.. In Jn.13v3. Jesus is not denying His deity, for many Scriptures clearly state that Christ God, the context of John.17v3. shows why the Lord prayed in this way.

1. Jesus is praying as our Mediator and Redeemer. Christ in praying to the Father calls Himself "thy Son," He was praying as the incarnate Son who became a servant for the work of redemption. This is why the Father is not only called "the only true God," but also "the God and Father of our Lord Jesus Christ." 2Cor.11v31. Eph.1v3. 1Pet.1v3. Jn.17v3. 20v17. Christ is our Lord and God, yet in His work as mediator and redeemer, God the Father is His God. However, in the opening words of this prayer Christ claimed again a unique Sonship, which Christ's enemies and the apostle John knew was a claim to absolute deity. Jn.5v17,18. 10v30-33. Christ's claim to be the Son of God was a claim to coequal deity with the Father.

2. Jesus is praying as the God who emptied Himself to become the Messiah.

Jesus is speaking as the Messiah, He calls Himself, "Jesus Messiah whom Thou hast sent," He was speaking as the Messiah of the Israelites, and as the Saviour of the world. We read in Phil.2v5-11. of the humiliation and emptying of God the Word for the work of redemption; and in Jn.17v5. Christ refers to the glory which He shared with the father before the world was, and he prays for it to be restored to Him again. Christ uses the striking words, "glorify me WITH THINE OWN SELF with the glory which I had with Thee before the world was." The Messiah that was promised to the Israelites was very definitely stated to be God. e.g. Is.7v14. 9v6. Micah.5v2. etc. The Messiah was "the Lord our righteousness." Jer.23v5,6. with Is.43v11. Hos.13v4.

3. Jesus affirms His Oneness with the Father. When Jesus said to the Jews in Jn.10v30., "I and my Father are one," they took up stones to stone Him, "because that thou, being a man, makest thyself God." When Jesus said in Jn.10v38., "the Father is in me, and I in Him," the Jews again tried to capture Him and kill Him; they well understood it as a clear claim to coequal deity with the Father. See Jn.17v21. In Jn.17v3,21., Jesus said that eternal life is found in knowing both the Father and Son, and prays that believers "may be one in us." We rejoice that we are accepted in the beloved, and are one in the Father and the Son. Jesus is no less God because the Father is called "the only true God," in Jn.17v3., than the Father is not God, because Jesus is called "the only Potentate," in 1Tim.6v15., and "the true God," in 1Jn.5v20.; and "the true Lord," in Mal.3v1.; and "the one Lord," in 1Cor.8v6.. When Jesus said the Father is "the only true God," He is speaking as a man, and as Mediator and Redeemer, He is certainly not excluding Himself from deity. "The only true God," is applied to God the Father, in contrast, not with the Son, or the Holy Spirit, but with the false gods and idols of the heathen. Jesus is one with the Father, in the Son dwells all the fullness of the Godhead, and he who has seen Jesus has seen the Father. Jn.14v7-14. Col.2v9,10.

N. B. Textual note on "vios," "Son," in John.1v18. Burgon, follows the vast majority of manuscripts and a majority of Church Fathers, and says that "vios," "Son;" is the correct text, and rejects the reading "only begotten God," and says that it is an alteration introduced into the text by the Gnostic Valentinus, and his followers, whose strange teaching denied that "the Word" is the Son of God. (The Gnostic Valentinus lived about A.D. 150, when Gnosticism was at its height.) Arius also used the reading, "Theos," "God," in Jn.1v18., for His arguments against the eternal pre-existence of Christ, maintaining that the Son if begotten by God, must have had a beginning, and there must have been a time when He was not. Arius, strangely, believed in the deity of Christ and yet not of His eternal pre-existence, he stated, "The Son--has existed before time and before ages, as Perfect God, only begotten and unchangeable; and that He existed not before He was begotten or created." Valentinus and Arius are about the worst people to follow for textual purity. The solid evidence against the reading "only begotten God," and its association with heretics cannot be ignored, and must be rejected.

APPENDIX 3. THE GLORY AND VICTORY OF OUR LORD'S HUMANITY.

a. A. T. Robertson states that Heb.2v17,18., teaches the true sympathetic humanity of Jesus in his commentary.

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.

b. 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.)

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."

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."

The flesh that had corrupted and led all mankind into sin was conquered by Jesus. 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. Blessed be His Name!

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