V JESUS CHRIST

THE SON OF GOD AND SON OF MAN

Article aT 1991 &1997

Part 1

INDEX

SECTION ONE

Chapter 1; The word soul with respect to the original Bible languages.

Chapter 2; Considers soul and spirit.

Chapter 3; Understanding the physical (material) and spiritual parts of a living person,

Chapter 4; Understanding what sin consists of.

Chapter 5; Man's sinfulness.

Chapter 6; How man's sinfulness relates to his flesh and spirit.

Chapter 7; Different words the Bible uses to denote man's sinfulness.

Chapter 8; How man is delivered from his sinfulness.

M Chapter 9; Christ's existence before coming to earth (Christ's preexistence).

M Chapter 10; Where Christ's flesh and spirit originated from.

M Chapter 11; Christ coming in the flesh, and the Word being made flesh. ?

V Chapter 12; The constitution of Christ's body as born from Mary, and before His resurrection.

Chapter 13; Christ's resurrection as compared to man's resurrection,

Chapter 14; Further considers Christ's body as born from Mary, taking into account 1 Pet 1:18-19.

Chapter 15; The importance of the sacrifice of Christ as compared to all other sacrifices.

V Chapter 16; Christ's connection to man (the human family).

Chapter 17; Christ's connection to Mary, Joseph, the family of David, and the tribe of Juda.

Index Section two click here

Introduction

Many Scriptures speak of Christ as being the "Son of God" and many Scriptures speak of Christ as being the "Son of man". Jesus often in speaking of God, called God His Father. Jesus in speaking of God used the term "my Father" around 45 times. Jesus also in speaking of God and of Himself, often used the terms "the Father" and "the Son" (note 12 verses record such). Yet only 5 times did Christ in speaking of Himself use the wording "Son of God". Concerning the term "son of man" within the four Gospels Christ called Himself the "Son of man" around 80 times! (Note all the above is given with respect to the King James Version).

Following are several Scriptures which reveal the importance of believing that Christ is the Son of God;

(1 John 2:22-23) "Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: ..."

(1 John 4:15) "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God."

(John 3:17-18) "For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."

V Christ the "Son of God" in coming to the earth as the "Son of man" encountered a body of flesh. A fundamental topic of the New Testament and much writing therein, pertains to Christ as a result of having a body of flesh, encountering experiences like to man's experiences. Many Scriptures which are given toward the end of this writing pertain to such.

Following are several Scriptures which reveal the importance of believing that Christ came in a body of flesh;

(1 John 4:2-3) "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world."

(2 John 1:7&9) "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist... ...Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son."

Apostle Paul uses the term "principles of the doctrine of Christ" in Hebrews 6:1. Although Paul's writings and other Scriptures give many instructions on various principles of the doctrine of Christ, Paul yet says, "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).

Prophet Isaiah said "Whom shall he teach knowledge? and whom shall he make to understand doctrine? ...For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:" (Isaiah 28:9-10). The writer has endeavored to rightly divide the words of truth and endeavored to attain a proper understanding of Christ, as being both the "Son of God" and "Son of man", by using precept upon precept, line upon line, and learning a little from here and a little from there.

The writer has endeavored to give the reader many Scriptural and solid reasons for those views (beliefs) he encourages herein. It has been the writers aim and endeavor to make the reader clearly see things for himself, rather than to merely tell the reader what he thinks. In considering some issues and topics, many Scriptures and aspects are considered, thus reading herein will often take carefulness and concentration, or the point which the writer is endeavoring to reveal may be totally missed. Yet the writer has earnestly endeavored to write in a way that is easy to be understood.

This writing includes numerous subjects, yet the writer has intended to include only those subjects which in some way are informative in understanding Christ's body (flesh) and Christ's Spirit (Christ's Spiritual person).

This writing is divided into two sections. The first section is entitled "Concerning Christ's Body" while the second section is entitled "Concerning Christ's Spirit And Nature (Christ's spiritual Person)".

Note, the small letters and numbers given at the bottom right of most every paragraph are provided as a means to identify each paragraph, and to easily refer from one part of this writing to another. The two letters aT are this writing's letter code and distinguish this writing from other writings. Concerning the paragraph numbers, the first number identifies the chapter in which the paragraph is found, and the second number identifies where the paragraph is found within the chapter. Because of deleting paragraphs and adding paragraphs and other complications, sometimes a number may be missing and at times a fractional (decimal) number may be used, yet all the paragraph numbers correspond with the order of the paragraphs in the writing. An index is included at the back of this writing.

SECTION ONE

Concerning Christ's Body

L Chapter 1

Considers The Word "Soul" With

Regard To The Original Bible Languages.

Since the Old Testament originally was written in Hebrew and the New Testament in Greek, the Hebrew and Greek words from which the word "soul" is translated will be considered in this chapter (note the Hebrew and Greek languages are quite often referred to in the Bible). The following information pertains to the original Bible languages as compared to "King James Version" translation of the Bible. aT-1:1 The word "soul" (including the word "souls") is used 478 times in the Old Testament, and 58 times in the New Testament. Out of the 478 times the word soul(s) appears in the Old Testament, with the exception of 2 times, it is always translated from the same Hebrew word. All 58 times the word soul(s) appears in the New Testament, it is translated from the same Greek word. Often English words in the "King James Version" are translated from various Hebrew and Greek words, and it is very rare the that same Hebrew or Greek word is always underlying or behind an English word (such as in the case of the word "soul"). The Hebrew word that underlies the word soul(s) is Hebrew word number 5315 (Strong's number as used in Strong's Exhaustive Concordance as well as many Bible reference books). The Greek word underlying the word soul(s) is Greek word number 5590 (Strong's number). aT-1:2

These Hebrew and Greek words, which underlie the word "soul", have very broad meanings and often are translated into words other than the word "soul(s)". More than 250 times in the Old Testament the Hebrew word 5315 (Hebrew word soul) is translated into words other than the word soul(s). More than 40 times the Greek word 5590 (Greek word soul) is translated into words other than the word soul(s). The Hebrew word 5315 and Greek Word 5590 generally denote life (vitality). It is interesting to note that around 1/3 of the times the English word "life" appears in the old Testament. the Hebrew word soul (5315) underlies the English word "life". It is also interesting to note that around 1/3 of the times the English word "life" appears in the four New Testament Gospels, the Greek word soul (5590) also underlies the English word "life". aT-1:3

The writer was very surprised at the verses and situations wherein the Hebrew word 5315 (Hebrew word soul) is used (note in these verses the Hebrew word 5315 is not translated into the English word soul(s). The writer also was surprised at the definitions given by Hebrew and Greek Lexicons (dictionaries) for the Hebrew and Greek words which underlie the word "soul(s)". aT-1:4

Although both the Hebrew and English word soul pertains to the life of mankind, yet in many scriptures as given below, the Hebrew word soul (5315), also pertains to the life in animals. Although the Hebrew word soul (5315) often pertains to the life of animals as well as mankind, one should not take such to mean that animals are an eternal being as is man. aT-1:5

Following are numerous verses inwhich the Hebrew word soul (5315) is used in speaking of animal life (note in these verses, the Hebrew word soul (5315) is translated into words other than the word soul(s), also note the English word forth coming from the Hebrew word soul is printed in dark print); aT-1:6

(Gen 1:21), "And God created great whales, and every living creature [soul] that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good". aT-1:7

(Gen 1:24), "And God said, Let the earth bring forth the living creature [soul] after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so". aT-1:8

(Gen 2:19), "And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature [soul], that was the name thereof". aT-1:9

(Gen 9:10), "And with every living creature [soul] that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth". aT-1:10

(Gen 9:12&15&16), within each of these three verses, in like manner as above, the Hebrew word soul (5315) is translated into the word creature instead of soul. aT-1:11

(Gen 9:4), "But flesh with the life [soul] thereof, which is the blood thereof, shall ye not eat". aT-1:12

(Lev 11:10), "And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing [soul] which is in the waters, thy shall be an abomination unto you: " aT-1:13

(Lev 11:46) "This is the law of the beasts, and of the fowl, and of every living creature [soul] that moveth in the waters, and of every creature [soul] that creepeth upon the earth". aT-1:14

(Pro 12:10), "A righteous man regardeth the life [soul] of his beast: but the tender mercies of the wicked are cruel" aT-1:15

(Rev 8:9), This verse which involves Greek rather than Hebrew, using the Greek word soul (5590), also appears to speak of the life in animals reading, "And the third part of the creatures which were in the sea, and had life [soul], died; and the third part of the ships were destroyed". aT-1:16

Although the "King James version" normally does not use the English word soul in speaking of animal life, yet in both Old and New Testament scriptures as follow, it appears the English word soul is used with regard to animal life; aT-1:17

(Job 12:7-10)

7 "But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: aT-1:18

8 Or speak to the earth, and it shall teach thee! and the fishes of the sea shall declare unto thee. aT-1:19

9 who knoweth not in all these that the hand of the Lord hath wrought this? aT-1:20

10 In whose hand is the soul of every living thing, and the breath of all mankind" (Job 12:7-10). aT-1:21

Note the phrase "In whose hand is the soul of every living thing" quite clearly refers to the animal life spoke of in the previous verses 7-8. Also note how the first part of verse 10 seems to be speaking of a different form of life, than does the last part of the verse which is speaking of man. aT-1:22

(Rev 16:3), "And the second angel poured out his vial upon the sea; and it became as the blood of a dead man; and every living soul died in the sea" aT-1:23

The definition for the Old Testament Hebrew word 5315 which underlies the word soul (as given by Strong's Hebrew Lexicon) is; "a breathing creature, i.e. animal or (abstr.) vitality; used very widely in a lit., accommodated or fig. sense (bodily or mental)". aT-1:24

The definition for the New Testament Greek word 5590 which underlies the word soul (as given by Strong's Greek Lexicon) is; "breath, i.e. (by impl.) spirit, abstr. or concr. (the animal sentient principle only; thus distinguished on the one hand from G4151, which is the rational and immortal soul; and on the other from G2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Heb H5315, H7307 and H2416):" Note how the definition for Greek word 5590 is very much the same as the Hebrew word 5315 and pertains to that life or vitality which has breath, including animal life and human life. Note the Greek word 4151 which also pertains to life and vitality, differs from Greek word 5590 in that it pertains more strictly a intelligent and immortal form of life such a is man. This Greek word 4151 which pertains more strictly to a rational and immortal form of life, underlies the English word Spirit. aT-1:25

In the case of the Hebrew word soul (5315) being a synonym with two distinct definitions of which one meaning would pertain to a temporal form of life (animal) and the other meaning strictly would pertain to a eternal and immortal form of life (man), one should consider that by the Hebrew word 5315 alone (of it's self), one could not know when this word is used if it means a mortal form of life or means an immortal form of life. Thus it is clear that through the Scriptures merely stating that man has as a soul (5315) one cannot know or learn that man is an eternal being. Yet it is clear that the scriptures often speak of the soul of man as being an eternal form of life. Concerning the Greek word 5590 the same principles pertain to it as revealed in this paragraph. aT-1:26

Although it is clear that the Hebrew and Greek word from which the word "soul" is translated, does not mean strictly an immortal form of life, yet the word "soul" in English, according to Webster's dictionary, strictly does pertain to an immortal and rational (reasoning) form of life, such as the life of man. Thus when one reads the word "soul" in the Bible he can in no way be assured that the author of that Scripture strictly was denoting that which the Webster's dictionary defines the word "soul" to mean. It appears to the writer that the complication's of the word "soul" when compared with the Hebrew and Greek is quite an unusual complication. aT-1:27

Section 1

L Chapter 2

Considers How Soul And Spirit Relate

In this chapter the word "soul" will be considered with regard to the definition of the Hebrew and Greek words that underlie it, rather than Webster's definition, as such will provide a more accurate view of the word "soul" as it compares with the word "spirit". It is important, as one reads this chapter, to remember that the word "soul" herein denotes the "Hebrew or Greek word soul" rather than the English Webster's dictionary word "soul". aT-2:1

Although the Hebrew word soul (5315) and the English word soul differ as they do, concerning the word "spirit", the Webster's dictionary definition for the word "spirit", is largely the same as the definition for the Hebrew and Greek words which underlie it. aT-2:2

This chapter reveals that many Scriptures to a large extent use the words soul and spirit to denote the same element. This chapter contains five groups of Scriptures which use the words soul and spirit largely in an interchangeable manner. This chapter also reveals how some Scriptures yet use the word soul differently than the word spirit. The words "soul and spirit" both are most often used by the Scriptures to denote life or vitality. aT-2:3

(Group one) Both Words (soul and spirit) Denoting Human Life aT-2:4

In the following Scriptures, the words soul and spirit are used in speaking of that life within man; aT-2:5

Examples of Word soul

(Job 27:8), For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?". aT-2:6

(1 Kings 17:21-22), "And. he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again. And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived" aT-2:7

(Luke 12:20) "But God said unto him, Thou fool, this night thy soul shall be required of thee: than whose shall those things be, which thou hast provided?" aT-2:8

Examples of the Word Spirit

(Luke 8:54-55), "And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat". aT-2:9

(James 2:26), "For as the body without the spirit is dead, so faith without works is dead also". Numerous other Scriptures wherein the word "spirit" is used to denote life in man, are given in paragraphs aT-3:310. aT-2:10

(Group two) Both Words (soul & spirit) Denoting Animal Life

The Scriptures also use the words soul (Hebrew word 5315) and spirit, to denote the life in animals. Many examples Scriptures which use the word soul (Hebrew word 5315) with regard to animal life were given in previous paragraphs aT-1:7-16, thus no Scriptures will be given here. aT-2:12

(Ecc 3:19&21) uses the word "spirit" to denote the life in animals reading; "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath... Who knoweth the spirit the of man that goeth upward, and the spirit of the beast that goeth downward to the earth?". Note the words breath and spirit in these verses, originate from the same Hebrew word (7307). This Hebrew word almost always underlies the English word spirit). Note the Word soul (5315) is used much oftener in speaking of animal life than the word spirit. T-2:13

(Group three) Both Words (soul & spirit) Involving Feelings And Emotions aT-2:14

Both the word "soul" and the word "spirit", as they pertain to the life in man, often speak of this life with regard to having emotions and feeling. Following are Scriptures which reveal such; aT-2:15

Examples of Word soul

(Job 30:25), "Did not I weep for him that was in trouble? was not my soul grieved for the poor?". aT-2:16

(Mark 14:34), "And saith unto them, My soul is exceeding sorrowful unto death: tarry he here, and watch". aT-2:17

Examples of the Word Spirit

(Isaiah 54:6), "For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth when thou wast refused, saith thy God". aT-2:18

(1 Sam 1:15), "And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit...". aT-2:19

(Group four) Both Words Pertaining to that Which Can Be Good or Evil aT-2:20

Both the word "soul" and the word "spirit", as they pertain to the life within man, regard this life as something that can either be good or can be evil. Following are Scriptures which reveal such; aT-2:21

Examples of Word soul

(Hab 2:4), "Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith". aT-2:22

(Micah 6:7), "...shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?". aT-2:23

(Psalms 19:7), "The law of the Lord is perfect, converting the soul...". aT-2:24

Examples of the Word Spirit

(Pro 16:18), "Pride goeth before destruction, and an haughty spirit before a fall". aT-2:25

(Isaiah 57:15), "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place with him also that is of a contrite and humble spirit...". aT-2:26

(Pro 12:13), "A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter". aT-2:27

(Group five) Both Words Pertaining to that Which is Immortal & Eternal aT-2:28

Both the word "soul" and the word "spirit", as they pertain to the life of man, regard this life as something immortal and eternal which returns to God after the death of the body. Following are scriptures which reveal such; aT-2:29

Examples of Word soul

(Lev 17:11), "...the blood, and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul". aT-2:30

(Luke 12:20), "But God said unto him, Thou fool, this night thy soul shall be required of thee: than whose shall those things be, which thou hast provided?". aT-2:31

(Rev 6:9), "And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:" (Rev 20:4 using the word soul gives much the same thought). aT-2:32

Examples of the Word Spirit

(Luke 23:46), "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost". aT-2:33

(Acts 7:59), "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit". Numerous Scriptures pertaining to the spirit being immortal and eternal, and returning to God are given in paragraphs aT-3:18-24. aT-2:34

Considering that the words "soul and spirit" both denote the life and vitality of man and animals, both pertain to that element of man which has emotions and feelings, both pertain to that element of man that can be either be good or evil, and both pertain to that element within man which returns to God after the death of the body, it is clear that the words "soul and spirit", as used in the Scriptures, both largely denote the same element of life. Considering the above Scriptures it appears the words soul and spirit are quite interchangeable and largely are synonyms. aT-2:35

Although the words "soul and spirit" largely are interchangeable and often denote the same element of life, yet the word "soul" has a broader variety of meaning than the word "spirit" and thus often is used by the Scriptures differently than the word "spirit". One of these differences is the word "soul" (note Hebrew word 5315), quite often is used to denote animal life, while the word "spirit" is used very rarely to denote such, and likely only in (Ecc 3:19-21). It should here be considered that the definitions for the Hebrew and Greek words that underlie the word "spirit" accent a rational (intelligent, reasoning) form of life, while the definitions for the Hebrew and Greek words that underlie the word "soul" do not accent a rational or intelligent form of life as such. aT-2:36

Another difference is, is that the Hebrew word soul (5315). often is used to merely denote a person or persons, while the word "spirit" is not used as such. Following are Scriptures which use the word "soul" to merely denote a person or persons; aT-2:37

(Acts 7:14) "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls". aT-2:38

(Prov 27:7) "The full soul loatheth and honeycomb; to the hungry soul every bitter thing is sweet". aT-2:39

Another difference is, the Hebrew word "soul" (5315) is used to denote one's physical body even after death, while the word "spirit" is not used as such. Following are scriptures wherein the word soul (5315) is used to denote one's body after death; aT-2:40

Lev 21:11 "Neither shall he go in to any dead body (soul, 5315), nor defile himself for his father, or for his mother;". aT-2:41

Numbers 6:6 "All the days that he separateth himself unto the Lord he shall come at no dead body (soul, 5315)". Numbers 6:11, 9:6, 9:7, 9:10, 19:11, 19:13, also use the word soul (5315) to denote a dead body as do the Scriptures above. aT-2:42

Two important aspects of the life or vitality that the words "soul and spirit" denote, are firstly the temporal form of life which involves a natural or mortal body, and secondly the immortal and eternal form of life which will involve a spiritual body. Apostle Paul speaking of "soul and spirit" said, "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthly: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Cor 15:44-49). One should consider how Paul in the above verses connected the word "soul" with that which was natural, earthly and temporal and connected the word "spirit" with that which is spiritual, heavenly, and eternal. One must consider that Paul in the above verse, in writing about soul and spirit, was viewing the word "soul" according to it's Hebrew and Greek definitions, wherein the word "soul" pertains more to the temporal form of life (as even in animals), than does the word "spirit, and was not viewing the word "soul" according to it's definition given by Webster's dictionary. aT-2:43

Apostle Paul also possibly was speaking of the difference between the mortal form of life and immortal form of life when He said, "For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb 4:12). aT-2:44

Considering firstly how the word soul (5315) is used many times in speaking of animal life while the word spirit is used rarely as such, and secondly considering the definitions of the words soul (5315) and spirit, it is quite clear that the word soul (Hebrew 5315, Greek 5590) would pertain to a form of life that is temporal and mortal, while the word spirit would pertain more to a form of life that is immortal and eternal. Yet considering the usage of the words "soul and spirit" in the Scriptures it is clear that the words "soul and spirit are both very appropriate to use in regards to the immortal and intelligent part of man. aT-2:45

Generally in this writing the writer will use the word "spirit" when speaking of the spiritual part of man, even though the word "soul" would also be appropriate to use. aT-2:46

Section 1

Chapter 3

Considers The Physical (Material) Parts And Spiritual Parts Of A Living Person.

Considers Body And Spirit (Soul)

In this writing the word "body" is counted to be one with the word "flesh" with the exception that the word "flesh" can include any amount of the body, while the word "body" includes all the flesh of the body. Many Scriptures which will be given in this chapter, clearly reveal that flesh, when alive consists of both material substance and spirit (soul). Spirit dwells within the material substance of the body, and is what gives life to it. In this writing, the material substance of the body will be called "body matter". "Body matter" is the material part of man, while "spirit" is the spiritual part of man. aT-3:.5

The object of this chapter is firstly, to clearly reveal that a living body (including man and Christ) involves both flesh and spirit, and secondly to understand the values of flesh and spirit and how they relate. Following are given six groups of relevant Scriptures; aT-3:1

Group One; Scriptures That Reveal That Spirit Gives Life to the Flesh. aT-3:2

(Job 34:14-15), "...If he (God) gather unto himself his spirit and his breath: All flesh shall perish together, and man shall turn again unto dust". aT-3:3

(Psa 104:29-30), "...thou takest away their breath (the Hebrew word which here was translated breath is more often translated spirit), they die, and return to their dust. Thou sendest forth thy spirit, they are created...". aT-3:4

(Ecc 8:8), "There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death. aT-3:5

(Ecc 12:7), Herein Solomon speaking of the death of man said, "Then shall the dust return to earth as it was: and the spirit shall return unto God who gave it". aT-3:6

(Luke 8:54-55), "And he took her by the hand, and called, saying Maid, arise. And her spirit came again, and she arose straightway...". aT-3:7

(1 Kings 17:22), "...O Lord my God, I pray thee, let this child's soul come into him again. . . and the soul of the child came into him again, and He revived". aT-3:8

(James 2:26), "For as the body without the spirit is dead, so faith without works is dead also". aT-3:9

(John 6:63), Herein Jesus speaking of Himself and His resurrecting (quickening) powers said, "It is the spirit that quickeneth: the flesh profiteth nothing...". aT-3:10

Group Two; Scriptures That Teach That After Death Man's Flesh (body matter) Returns to the Dust. aT-3:11

(Gen 3:19), "...till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return". aT-3:12

(Job 34:14-15), "...If he (God) gather unto himself his spirit and his breath: All flesh shall perish together, and man shall turn again unto dust". aT-3:13

(Psa 104:29), "...thou takest away their breath, they die. and return to their dust". aT-3:14

(Ecc 12:7), Herein Solomon speaking of the death of man said, "Then shall the dust return to earth as it was...". aT-3:15

(Ecc 3:20), Herein Solomon speaking of the body matter of both man and beast returning to the dust after death said, "All go unto one place: all are of the dust, and all turn to dust again". aT-3:16

Group Three; Scriptures That Reveal That After Death One's spirit Returns to God. aT-3:17

(Luke 23:46), "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost". aT-3:18

(Acts 7:59), "...Stephen, calling upon God, and saying, Lord Jesus, receive my spirit". aT-3:19

(1 Cor 5:5), "...that the spirit may be saved in the day of the Lord Jesus". aT-3:20

(Job 34:14-15), "...If he (God) gather unto himself his spirit and his breath: All flesh shall perish together, and man shall turn again unto dust". aT-3:21

(Ecc 12:7), Herein Solomon speaking of the death of man said, "Then shall the dust return to earth as it was: and the spirit shall return unto God who gave it". aT-3:22

(Ecc 3:21), "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth". aT-3:23

(Rev 6:9), "...I saw under the altar the souls of them that were slain for the word of God, and the testimony which they held". ) aT-3:24

The Bible speaking of flesh or body, at times is speaking of living flesh (flesh or body wherein dwells spirit), and at times is speaking of deceased flesh (flesh or body void of spirit). As in the Bible, so also in this writing, the words "flesh" and "body" may be speaking of living flesh or of deceased flesh. When one is speaking about living flesh or body, spirit that dwells therein also indirectly is being spoken about. In this writing when "body matter" is spoken about such strictly denotes flesh or body and never denotes spirit which may dwell therein. It is important that such is understood. aT-3:25

Technically spirit which dwells in and gives life to flesh (body matter), firstly dwells within blood, giving blood power to give life to flesh. Scriptures concerning such read, aT-3:26

"For the life of the flesh is in the blood...". "For it is the life of all flesh: the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof..." (Lev 17:11&14). aT-3:27

But flesh with the life thereof, which is the blood thereof, shall ye not eat" (Gen 9:4, also Deuteronomy 12:23 teaches much the same). aT-3:28

Although these Scriptures speak of blood giving life to flesh, yet as flesh with the blood therein can be dead, it is obvious that blood alone (blood without spirit) does not give life to the flesh. aT-3:29

Although spirit gives life to blood and flesh yet it is clear that body matter must be in proper condition to sustain the presence of spirit. To understand exactly how spirit, blood, and flesh (body matter) operate together is likely impossible. Yet it is clear that when spirit dwells within the body the body is alive, and that when spirit departs from the body the body is dead. It also is clear at death when body and spirit separate that man's body matter returns to the dust and man's spirit returns to God who gave it. aT-3:30

Group Four; scriptures That Appear to be Speaking of Spirit Without possessing Flesh. aT-3:31

(Job 26:4), "...whose spirit came from thee?". aT-3:32

(Heb 12:9), "...rather be in subjection unto the Father of spirits, and live...". aT-3:31

(Heb 12:23), "...and to the spirits of just men made perfect". aT-3:34

(1 Pet 3:19), "By which also he went and preached unto the spirits in prison aT-3:35

(Rev 20:4), "...and I saw the souls of them that were beheaded for the witness of Jesus... and they lived and reigned with Christ a thousand years". aT-3:36

Group Five; Other Scriptures That Clearly Reveal that a Living Body (including man and Christ) Involves Both Flesh and Spirit. aT-3:37

(Num 16:22), "...O God, the God of the spirits of all flesh aT-3:38

(Num 27:16), "Let the Lord, the God of the spirits of all flesh aT-3:39

(Zech 12:1), "...the Lord, which ...formeth the spirit of man within him aT-3:40

(Luke 24:39), Herein Jesus upon miraculously appearing to His disciples and endeavoring to dispel His disciples fear that they were seeing a spirit (spirit without flesh such as a ghost) said, "Behold my hands and my feet, that it is I myself: handle me, and see: for a spirit hath not flesh and bones, as ye see me have". "Flesh and bones" as stated by Jesus above, quite obviously includes blood or any physical part of the body. According to such the above scripture reveals that spirit includes no body matter. Spirit thus includes no material elements and is invisible. One should here also consider the Jesus said "God is a Spirit" and numerous Scriptures speak of God being invisible. aT-3:41

V Group Six; Scriptures That Reveal That One's Real Person (involving man and Christ) is spirit Rather Than Flesh. aT-3:42

(Job 10:11), "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews" aT-3:43

(2 Cor 5:2), Herein Paul said, "...earnestly desiring to be clothed upon with our house which is from heaven... aT-3:44

(2 Cor 5:4) "For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." aT-3:45

(2 Cor 5:8), "We are confident. I say, and willing rather to be absent from the body. aT-3:46

(Gal 2:20), "...and the life which I now live in the flesh...". aT-3:47

(Phil 1:22), "But if I live in the flesh, this is the fruit of my labor... aT-3:48

(Phil 1:24), "Nevertheless to abide in the flesh is more needful for you". aT-3:49

(2 Cor 12:2-3), "I knew a man in Christ above fourteen years ago. (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;). aT-3:50

(2 Pet 1:13-14), Herein Apostle Peter speaking of his flesh or body said, Yea, I think it meet, as long as I am in this tabernacle,... Knowing that shortly I must put off this my tabernacle..." aT-3:51

V (John 2:19-21) Herein Jesus speaking of His flesh and body simply called it a temple saying, ".. Destroy this temple and in three days I [I as used here would naturally be Christ's real person] will raise it up Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body." aT-3:52

V (John 6:63), Herein Jesus speaking of Himself said, "It is the spirit that quickeneth: the flesh profiteth nothing...". If Christ's real person were flesh (body matter), Jesus very likely would not here have said "flesh [body matter] profiteth nothing". aT-3:53

One should consider how clearly this group of Scriptures reveals that one's real person is spirit (spiritual) rather the flesh (material)! Note how these Scriptures speak of the flesh as being something that can be put off and is merely a tabernacle or temple that one's real person lives in. aT-3:54

Various Scriptures, as follow, make it clear that it was Christ's Spirit that quickened (resurrected) His body; aT-3:55

(John 6:63) Herein Jesus speaking of Himself said, "It is the spirit that quickeneth; the flesh profiteth nothing..." aT-3:56

(1 Cor 15:45&47) Herein Paul speaking of Christ as the second Adam from heaven says, "...the last Adam [quite obviously Christ] was made a quickening spirit", aT-3:57

(1 Pet 3:18) Herein Peter speaking of Christ says "...being put to death in the flesh, but quickened by the Spirit" aT-3:58

V Firstly considering that Jesus speaking of his flesh or body called it a temple, secondly considering how the above Scriptures speak of the flesh or body as something that can be put off, thirdly considering how Jesus said, "...destroy this temple, and I [Christ's real person] will raise it up", (note it was Spirit that raised up Christ's body), and lastly considering that Jesus speaking of flesh including His own said, "the flesh profiteth nothing", it is quite clear that Christ's real person is Spirit. Considering all the above it is quite clear that Christ's flesh and body was merely a temple or dwelling for Christ's real person (Christ's Spirit). aT-3:59

Christ's real person (spiritual person) had an important existence before Christ came to earth in a body of flesh. Christ's preexistence is quite extensively considered in chapter 9 of this section. aT-3:60

Apostle Paul both in Romans 7:22 and 2 Cor 4:16 speaks of the "inward man", and in Eph 3:16 he speaks of the "inner man". Apostle Peter in 1 Pet 3:4 speaks of "the hidden man of the heart". The Apostles speaking of the inward man", inner man and "the hidden man of the heart", are not speaking of something visible or having material substance such as man's flesh (body matter) but are speaking of one's real person which is spirit (note, Jesus said spirit hath not flesh and bones). Apostle Paul in 2 Cor 4:16 not only speaks of one's "inward man" but also speaks of one's "outward man" which clearly would be one's physical flesh and body. aT-3:61

V Paul after speaking of the inward man (invisible man) and outward man (visible man) said, "while we look not at the things which are seen, but the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor 4:18). In considering a living person one must be careful lest he place to much emphasis on the things which are seen (outer man, material) and forget the reality and greater importance of those things which are not seen (inner man, spiritual) One should always keep in mind, that concerning man and Christ, one's real person is spirit (inner man, spiritual) rather than flesh (outer man, material). At times here after man's body of flesh (body matter) will also be referred to as a "tabernacle of flesh". aT-3:62

Chapter Conclusion

One's real person, concerning man and Christ appears to be Spirit (inner man) rather than Flesh (body matter, outer man). aT-3:63

Section I

Chapter 4

Considers What Sin Consists Of

Numerous Scriptures, which are given in closely following paragraphs, clearly reveal that if God had not established any law (standard of behavior), there would be no sin. God's law requires a Holy standard of behavior, by which standard, sin is identified and known. Sin is that behavior that fails of the Holy standard of behavior established by God, and required by His law. Apostle John said, "Whosoever comitteth sin transgresseth also the law: for sin is the transgression of the law" (1 John 3:4). Following are Scriptures which reveal how sin and the law relate. These Scriptures also reveal depraved mankind is unable to perfectly keep the Holy standards of God's law; (such inability of man is considered in the next chapter); aT-4:1

(Romans 3:20) Herein Apostle Paul reveals that man is not justified through perfectly keeping the law but rather is made aware of what sin is through the law. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin". aT-4:2

(Romans 4:15), "Because the law worketh wrath: for where no law is. there is no transgression. aT-4:3

(Romans 5:20), "Moreover the law entered, that the offence might abound". aT-4:3.5

(Romans 7:8-11) For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me". aT-4:4

God's first law, such as was given to Adam and Eve in the Garden of Eden stated, "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen 2.17). Another law of God given to Cain stated, "If thou doest well, shalt thou not be accepted: and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him" (Gen 4:7). Adam, Eve, and Cain all disobeyed God's law and thereby became guilty of sin. aT-4:5

Following are Scriptures pertaining to God's underlying law, upon which all God's lessor or more detailed laws are established aT-4:6

(Matt 22:37-40), Jesus after being asked "which is the great commandment in the law?" answered saying, "... Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." (Mark 12:28-31 reads much the same as this scripture). aT-4:7

(Deu 6:4-5) "Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might." aT-4:8

(Deu 10:12) "And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul," aT-4:9

(Romans 13:6-10), Herein apostle Paul also speaks of God's underlying law of love saying, ".. for he that loveth another hath fulfilled the law. For this, thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt no covet; and if their be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor: therefore love is the fulfilling of the law" (Romans 13:8-10). aT-4:10

(Gal 5:14), "For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself". aT-4:11

(James 2:8), "If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well". aT-4:12

(James 1:25), Herein and in the next verse James speaks of God's law as a perfect law of liberty, "But whoso looketh into the perfect law of liberty...". aT-4:13

(James 2:12) "So speak ye, and so do, as they that shall be judged by the law of liberty." aT-4:14

Not only are evil deeds sin, but evil thoughts are sin as well. The following scriptures reveal that God's law forbids and places judgment on evil thoughts as well as on evil deeds; aT-4:15

(Heb 4:12), "For the word of God is quick, and powerful, and sharper than any two-edged sword, ...and is a discerner of the thoughts and intents of the heart". aT-4:16

(Prov 23:7), "For as he thinketh in his heart, so is he...". aT-4:17

(Prov 24:9), "The thought of foolishness is sin: and the scorned is an abomination to men". aT-4:18

(Prov 15:26), "The thoughts of the wicked are an abomination to the Lord. aT-4:19

Considering all the above it is clear that sin consists of any behavior, in thought or deed, that is a result of not loving God with all one's heart, soul, mind, and strength, or not loving one's neighbor as one's self. The many laws in the Scriptures are all founded on God's law of love, which laws if transgressed is sin. aT-4:20

God's laws are to be obeyed by following the spirit (underlying purpose) of them. God speaking to Moses after having given him various laws said, "...Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" (Ex 34:27). God's law is to be taught and understood according to the spirit (underlying purpose) thereof, Nehemiah 8:8 reads, "So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading". aT-4:21

Although the scriptures in using the word sin, usually are speaking of transgression of God's law (laws as given above), yet at times the Scriptures use the word "sin" in speaking of the "law of sin". The "law of sin" which is considered in the next chapter, pertains to man's inherited natural tendency (inclination) to selfishness and rejecting God's law of love. aT-4:22

Section 1

Chapter 5

Considers Man's Sinfulness

Numerous Scriptures which are given closely hereafter, clearly teach that mankind inherits a powerful inclination to evil from his ancestors. This inherit inclination to evil consists of an inherit inclination to selfishness as in loving and honoring one's self more than God or other individuals. Since God's standard of Holiness and law forbids all selfishness, this evil inclination of man when not subdued transgresses God's law and results in sin. In the following Scriptures Apostle Paul speaking of man's inherit inclination to evil calls it a "law of sin" saying; aT-5:1

(Rom 7:22-23) "For I delight in the law of God after the inward man: 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-5:2

(Rom 7:25) "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin." aT-5:3

(Rom 8:2) "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." aT-5:4

Even though this "law of sin" if perfectly subdued does not make one guilty of sin (transgression of the law) with regard to God's basic laws (laws as given in preceding chapter), this "law of sin" may at times be referred to as "inherit evil or sin", because it encourages transgression and sin. This "law of sin" (inherit inclination to evil) also at times, hereafter will be referred to as "Adamic inclinations". aT-5:5

King David speaking about the "law of sin" (Adamic inclinations) which man inherits, teaches that the very beginning of one's life includes this element of evil, before one's body is even completed in saying, "Behold I was shapen in iniquity; and in sin did my mother conceive me" (Psalms 51:5). Job and two of his friends, Eliphaz and Bildad, also reveal that mankind's offspring, inherits this element of evil. Job said, "Man that is born of a woman is of few days, and full of trouble... ...Who can bring a clean thing out of an unclean? not one (Job 14:1&4). Eliphaz said, "What is man, that he should be clean? and he which is born of a woman, that he should be righteous?" (Job 15:14). Bildad said, "How then can man be justified with God? or how can he be clean that is born of a woman? (Job 25:4). aT-5:6

Mankind's "Adamic inclinations" first came upon mankind and became a part of him through the disobedience of our first parents, Adam and Eve, in the paradise Garden of Eden. Apostle Paul says, "For as in Adam all die, even so in Christ shall all be made alive" (1 Cor 15:22), "Therefore as by the offense of one [Adam] judgment came upon all men to condemnation; even so by the righteousness of one [Christ] the free gift came upon all men unto justification of life" (Romans 5:18). aT-5:7

Man's "Adamic inclinations" can be clearly seen in young children and adults as they are inclined to resist authority, to be selfish, to oppress others, and to lack keen honesty and integrity. God has given man the choice to either strive against and subdue his Adamic inclinations or to allow them to rule. When men permit their inherit inclination to evil to rule it results in transgressing God's laws through selfishness and evil thoughts and deeds. When children or adults allow their inherit inclination to evil rule, they become willing to accept untruth or oppression of others, as a means to gratify and honor themselves. Yet it is very sad that most often when men permit their inherit evil to rule, they do not recognize evil as evil but call evil good, and darkness light. Isaiah says, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (Isaiah 5:20). aT-5:8

Paul said, "For all have sinned, and come short of the glory of God;" (Romans 3:23), "...and so death passed upon all men, for that all have sinned:" (Romans 5:12). One should consider the question; what child in their young years has never been selfish or never in any way transgressed any of God's laws? aT-5:9

As God through His spirit deals with men, He endeavors to move man to strive against and rule over his Adamic inclinations. God told Adam's son, Cain, "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door, And unto thee shall be his desire, and thou shalt rule over him" (Gen 4:7). Jesus said, "watch and pray, that ye enter not into temptation, the spirit indeed is willing, but the flesh is weak" (Matt 26:41). Paul said, "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof" (Romans 6:12). aT-5:10

In considering sin and evil it is very important that one considers and remembers that their are two levels or classes of sin. Their are sins unto death, and sins which are not unto death. Sins unto death, result in immediate Spiritual death and one's name being blotted out of the book of life (one's eligibility for eternal reward being forfeited). Sins that are not unto death, are lessor sins or areas of unrighteousness which do no result in Spiritual death or one's name being blotted out of the book of life. Apostle John speaking of "sins which are unto death" and of "sins that are not unto death" says, "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death" (1 John 5:16-17). Some particular deeds are considered sins unto death. Yet any reason, for which God would remove one's name from the book of life, is also a sin unto death. aT-5:11

In the above verses apostle John said that "all unrighteousness is sin". God is a perfect, Holy, and righteous God. Any thought, emotion, or deed, if not instigated by a perfect and proper love for God and other individuals is sin. God sees and carefully judges all sins by looking into the heart and inner attitude of the transgressor, and considering all circumstances. God only counts a sin to not be unto death, when he sees a proper desire, attitude, and heart within the transgressor. aT-5:12

After one is born again he will not commit sins unto death. Apostle John speaking of "sins unto death", teaches that one who is born of God, as long as this birth is nurished and kept alive, cannot commit such sins saying, "whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God" (1 John 3:9). Although one who is converted strives to rule over his Adamic inclinations, and will not be guilty of sins unto death, yet as is revealed by Scriptures in the following paragraphs, man's inherited element of evil is of such a power or nature, that because of it, those who are converted will never be free from the level or class of sin which is not unto death and throughout life will fail of perfect Holiness. Yet man's inherit evil in no way controls and influences the converted (born again) as it does the unconverted. aT-5:13

Solomon in awareness of the affects of man's inherit evil and speaking of the class or level of sin that is not unto death said, "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy.." (1 Kings 8:46, 2 Chron 6:36), "For there is not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20). aT-5:14

The following Scriptures also portray man's sinfulness; aT-5:15

(Psa 130:3-4) "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared." aT-5:16

(Romans 7:18), "For I know that in me (that is in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not". aT-5:17

(John 15:5), Jesus said, "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing". aT-5:18

Apostle Paul reveals that it was impossible for sinful mankind to perfectly keep God's Old Testament law, which law was given by Moses. Following are scriptures which reveal that the Mosaic Law rather than being a law which sinful man could keep, was a law which was intended to reveal to man how sinful he is; aT-5:19

(Romans 3:20), "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin aT-5:20

(Romans 4:15), "Because the law worketh wrath: for where no law is, there is no transgression". aT-5:21

(Romans 5:20), "Moreover the law entered, that the offense might abound aT-5:22

The Mosaic Law was not intended to make man perfectly righteous through perfectly keeping it, but rather was intended to make man feel a need of forgiveness, and a righteousness other than his own. The law was thus intended to bring man to trust in the redemption and righteousness of Christ. Paul says, "wherefore the law was our school master to bring us unto Christ, that we might be justified by faith" (Gal 3:24). Paul speaks of the spiritual importance of Christ in Moses time, saying that those who were with Moses, "...did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ" (1 Cor 10:4). aT-5:23

Romans chapter 4 and Galatians chapter 3 both clearly teach the Christian's righteousness is received by faith in Christ, rather than achieved by being able to perfectly keep God's law. These chapters repeatedly teach that Christ's righteousness is imputed or accounted to the Christian, (reckoned or counted to be the Christian's righteousness). Apostle Paul in 1 Cor 1:30 speaking of Christ's importance to the Christian says, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:". Paul also in Hebrews 12:2 speaks of Christ being the "...author and finisher of our faith...". Christ being the "author of our faith" could well pertain to Christ making forgiveness possible for those sins which are unto death. Christ being the "finisher of our faith" could well denote Christ's righteousness being imputed to the Christian and such providing a natural or automatic forgiveness for sins which are not unto death. Paul also speaks of the Christian being complete and perfect in Christ saying, "...that we may present every man perfect in Christ Jesus:" (Col 1:28), "And ye are complete in him, which is the head of all principality and power: (Col 2:10) aT-5:24

Following are Scriptures which also reveal that man can only be righteous, through God granting him His righteousness; These Scriptures reveal that man because of his inherit inclination to evil, can only do what is truly good, as God, teaches, and chastises him, and motivates and inspires him with His Spirit. aT-5:25

(Job 33:26), "He shall pray unto God, and he will be favorable unto him: and he shall see his face with joy: for he will render unto man his righteousness". aT-5:26

(Isaiah 54:17), "...This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord". aT-5:27

(Isaiah 26:12), Lord, though wilt ordain peace for us: for thou also hast wrought all our works in us". aT-5:28

(Eph 2:10), "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them". aT-5:29

(Phil 2:13), "For it is God which worketh in you both to will and to do of his good pleasure aT-5:30

(Heb 12:6-8), "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons". aT-5:31

Yet it is sad many reject the righteousness of God and His workings upon them, and therefore are void of true righteousness and genuine good works. aT-5:32

Sins which are not unto death may involve, selfish self honoring (oppressive) thoughts, words, or deeds which may spring forth on impulse rather than with premeditation. It is quite likely that the verse which reads "For there is not a just man upon earth, that doeth good, and sinneth not" pertains to man's sinful tendency to degrade one another, as the verses which follow immediately after this verse in the Bible then read, "Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others" (Ecc 7:21-22). Sins not unto death may involve a lack of perfect love to God and lack of willing service to Him. God's Holiness, and severity on sin is explained further by the writer, in an article entitled "The Holiness, perfectionism, and severity of God". aT-5:33

As Solomon was speaking of the class or level of sin not unto death when he said, "For there is not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20), likely also apostle John was speaking of that level or class of sin, when he said, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). aT-5:34

Considering all the above Scriptures it is clear that the Christian even though being born again is yet imperfect and often guilty of sins such as are not unto death. Considering all the above Scriptures it is clear that God does not simply overlook the Christian's sins that are not unto death, but rather clear that God through Christ's sacrificial death and righteousness has provided a automatic forgiveness and imputed righteousness for the Christian. aT-5:35

Numerous Bible characters although obviously not guilty of sins unto death and having a clear record of having an excellent spirit or perfect heart when God in a particular way revealed Himself to them, yet found themselves very sinful. Some examples of this are Job, Isaiah, and Daniel. aT-5:36

The Bible speaking of Job says that he, "was perfect and upright, and one that feared God, and eschewed evil" (Job 1:1). Yet in Job chapters 38-41 after that God spoke to Job, and Job seen God in a new way, Job then said, "Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth", "I have heard of thee by the hearing of the ear: but now mine eye seeth thee. wherefore I abhor myself, and repent in dust and ashes" (Job 40:4, 41:5-6). aT-5:37

When God revealed Himself to Isaiah (likely when calling him to be a prophet), Isaiah said, "Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). aT-5:38

Daniel a Holy man of God fasted for three full weeks, after which when God revealed Himself to him, Daniel then said, "...and there remained no strength in me: for my comeliness was turned in me into corruption. and I retained no strength" (Daniel 10:8). aT-5:39

Most times when God revealed Himself to man, man became weak and fearful, and often times knelt or fell down with his face to the ground. In Daniel's above experience, when God revealed Himself to him, Daniel concerning himself says, "...then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands."(Dan 10:9-10). Apostle John concerning a time when God revealed Himself to him says, "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:" (Rev 1:17). The scriptures speaking of certain women which saw two angels at the tomb of Christ on Easter morning say, "And as they were afraid, and bowed down their faces to the earth..." (Luke 24:5). A few other examples of other individuals who experienced fear when God revealed Himself to him are, Jacob (Gen 28:16-17), Moses (Ex 3:4-6), Gideon (Judges 6:21-23), Samson's parents who are Manoah and his wife (Judges 13:20-23), and Zacharias (Luke 1:11-13). It appears when sinful man comes into the presence of a perfect and Holy God, or one of His Holy angels a certain fear and shame comes upon him. aT-5:40

It is difficult for man to realize or measure how sinful he is when he himself is sinful and thus of himself must measure sin and evil with sin and evil. Truly it is as Jeremiah said, "The heart is deceitful above all things, and desperately wicked: who can know it" (Jeremiah 17:9). Man only can see how evil and sinful he is when God reveals Himself to him. A most vital aspect of the doctrine of justification by faith, consists of a revelation from God creating within man a living awareness of his sinfulness (as before and after conversion) and need of Christ's redemption and righteousness. When one's faith in Christ is created by a revelation from the Father, as was apostle Peter's faith in Christ (Matt 16:16-17), then one's faith is alive and working and justifies. Yet it is sad, that a true awareness of one's sinfulness, is so illusive and man often through blindness becomes proud. aT-5:41

As considered before in Chapter 3, spirit is that element which dwells in the flesh (body matter) and is what gives life thereto. James speaking of the spirit that dwells in man's flesh said; "Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" (James 4:5). Apostle Paul speaking of the spirit that dwells in man's flesh, named it the "spirit of man". Paul reveals that the "spirit of man" cannot understand the things of the Spirit of God saying, "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (1 Cor 2:11). The natural man's (man void of the new birth) thinking is only effected by the "spirit of man", as Paul closely following the above verse says, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he now them, because they are spiritually discerned" (1 Cor 2:14). The spirit (man's spirit) which dwells in and gives life to man's body and flesh is carnally minded, being earthly minded and unable to realistically consider eternal things. The spirit which dwells in man's flesh, hereafter at times be referred to as the, spirit of man or the spirit of the flesh. aT-5:42

Man by his first and natural birth into the world is fully under the influence of the spirit of man (spirit of the flesh), and thus cannot understand the things of God, thus Jesus said "...Ye must be born again" (John 3:7). Being born again is one with being born of God, being born of the Spirit, the new birth, and being converted. The true Christian is one who has experienced the new birth and has continued in the new life issuing therefrom. By the experience of the "new birth" man comes under the influence of the Spirit of God and thereby can learn and understand the things of God. Paul concerning such says, "But God hath revealed them unto us by his spirit: for the Spirit searcheth all things, yea, the deep things of God" (1 Cor 2:10). aT-5:43

Christ in His earth life did not need to be born again, such as man must be, because Christ as a person, possessed a root and preexistence that man does not have. Christ the Son of God, was born of God from before the world began and was possessive of the spirit of God from the beginning. John the Baptist reveals that Christ possessed the spirit of God without measure saying, "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him" (John 3:34). In man's experience of the new birth, man does not receive the gift of the Holy Ghost (Spirit of God) in the measure in which Christ possessed it. The Scriptures speak of man receiving "faith" and the "gift of Christ" in a particular measure. Paul concerning such said, "But unto every one of us is given grace according to the measure of the gift of Christ" (Eph 4:7), "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith" (Romans 12:3), "For we know in part, and we prophesy in part. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1 Cor 13:9&12). Although one who is born again only possesses the Spirit of God in a measure as such, yet is clear that they can understand the things of God far superior to those who are not born again and are fully under the influence of the spirit of man. Yet man who has only a measure of faith and a measure of the gift of Christ will never attain to the understanding and perfection of Christ. aT-5:44

As was spoken of in the previous chapter, 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 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 superiority to man, 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 then His own. aT-5:45

Section 1

Chapter 6

Considers Various Aspects of Man's Flesh (body matter).

Determines Whether Man's Flesh (body matter) Of It's Self Possesses The "Law Of Sin", Or Whether The Spirit That Dwells In Man's Flesh (spirit of man) Initially Possesses The Law Of Sin".

Determines Whether Man's "Law Of Sin" Is Received By Inheriting The Flesh (body matter) Of Man, Or In Reality Is Received By Inheriting The "Spirit Of Man".

Determines Whether Man's "body matter (Tabernacle Of Flesh)" Of It's Self Is Evil, Of It's Self Being A Defilement Of Sin To Man who Dwells Therein.

Considers Why It Is Possible, That Man's Flesh And Body Can Rightly Be Counted Evil And Said To Be Evil, Without Man's Literal Flesh (body matter) In Reality Being Evil.

Many "evil or unclean spirits", although desiring to dwell within people or even animals, were cast out of individuals during Christ's ministry on earth (Matt 8:28-34). Jesus speaking of these "unclean spirits" said, "When the unclean spirit is gone out of a man, he walketh through dry places seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out..." (Matt 12:43-44). In considering this chapter one should consider that since it is obvious that there are "evil spirits" that have no flesh (body matter), it is clear that spirit without flesh (body matter), can be evil. In considering this chapter one should also consider that if man's flesh (body matter) were what was evil about man rather than man's spirit, and evil was confined to man's flesh (body matter), then at death the spirits of the ungodly would be delivered from their evil. In considering this chapter one should remember that James in his epistle writes, "Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy" (James 4:5). aT-6:1

As written before man's flesh (body matter) is the material matter of man's body. Man's flesh (body matter) is a material item or thing. In considering body matter or material matter one should recognize that normally and quite naturally any material item or thing is counted to be evil, if it promotes or does that which is evil. For example a book is rightly considered good or evil according to what it contains and promotes. In considering this chapter one should recognize that although material things, are considered to be evil as such, yet the actual material matter of such things is not evil. For example, although a book is rightly considered good or evil according to what it contains and promotes, yet the actual material matter of books quite obviously is not good or evil. Material things that promote, do, or contain evil, are evil with respect to what their purpose or involvement is, and can rightly be said to be evil, yet outside of their purpose or involvement, or of themselves, quite obviously such material things are not evil. aT-6:2

Other examples of material things which can rightly be said to be evil because of their involvement or purpose, while yet their actual material matter is not evil, are; as television and radio show and promote evil, they are evil items because of their involvement with evil. Any material thing which is involved in encouraging man to yield to his Adamic inclinations is evil. Instruments such as were designed in times past to persecute and kill God's people were evil instruments because of what they did. aT-6:3

The above examples are intended to reveal how naturally material things are said to be evil, and how rightly material items can be said to be evil, because of their involvement or purpose, even though their actual material matter quite obviously is not evil. Considering the above examples one should consider that man's flesh or body could be counted to be evil because of what it contains, or it's involvments, rather than because of man's actual flesh (body matter) of it's self being evil. aT-6:4

Idols also are evil items because of what they promote, although the actual material matter thereof does not appear to be evil. Paul clearly reveals that an idol in it's self (outside of the evil it promotes) is as nothing. Paul speaking of such said the following aT-6:5

(1 Cor 8:4-7) "As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one... Howbeit there is not in every man that knowledge, for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled" aT-6:6

(1 Cor 10:19) "What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? aT-6:7

Since an idol of it's self is nothing, it is quite clear that the material matter thereof, also of it's self is nothing and not evil. aT-6:8

Paul in Romans chapter 14 could well be understood to indicate that neither "material things" nor "material matter" nor "man's flesh (body matter)" is evil of it's self. In this chapter Paul speaking of keeping particular days in traditional ways and speaking of foods and likely speaking of all material things said, "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him is it is unclean", "For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offense" (Romans 14:14&20). Paul also in Titus 1:15 could well be understood to portray that material things of themselves (outside of their purpose or involvement) are neither pure or impure saying, "unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled". aT-6:9

Material matter or a material thing of it's self is something life less, something that cannot reason or think, having no power of choice, thus unable to choose between good and evil, unable to love or reject God, and unable of it's self to do good or evil. It is quite obvious that material matter and things being lifeless as such, cannot be evil of themselves. Man's body without spirit, being the material matter of the body, is lifeless and unable to do anything as written above. Considering firstly how Paul taught that "there is nothing unclean of itself... all things indeed are pure", "unto the pure all things are pure", and taught that "an idol is nothing", and secondly considering the nothingness of material matter, should one conclude man's flesh (body matter) is evil of it's self? aT-6:10

As mankind's real person is spirit (spiritual), mankind should be referred to as he, him, she, or her, rather than referred to as a thing or it, since a thing and it are titles for material things and material matter. The Godhead which is Spirit and not material matter, like mankind, should be referred to as He or Him and should not referred to as a thing or it. aT-6:11

There are also material items and things which the Bible speaks of as Holy (Old Testament). In the Old Testament God chose Moses to make many Holy items for Him to be used in worship in the Tabernacle. All the furniture and utensils of the Tabernacle, and later Temple, were Holy (Exo 30:26-29, Num 4:15&19-20). A few other examples of Holy items and things which were used in the Tabernacle and Temple worship are; the Holy garments of the Priests (Ex 28), the Holy anointing oil (Ex 30:22-33), and the Holy incense or perfume (Ex 30:34-38). Yet Jesus quite clearly reveals that these Holy things were not Holy or important of themselves, and quite clearly reveals that the material matter in them was not Holy or important of it's self. Jesus reveals such in saying; "Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? ...Whoso therefore... shall swear by the temple, sweareth by it, and by him that dwelleth therein".(Matt 23:16-21). aT-6:12

While the ignorant Jews thought the gold was greater or more sacred than the Temple, Jesus in the above verses reveals that the Temple was greater than the gold therein, reveals that the Temple sanctified the gold therein, and reveals that those who swore by the Temple swore by God who dwelt therein. The Temple could only sanctify the gold therein because God sanctified and established the Temple to such a Holy calling (purpose). Considering the above it is clear that the gold (material matter) of the Temple was not sacred of it's self but was sacred because it was sanctified by the Temple. The Holy things of the Temple were not Holy of themselves but were Holy because God had sanctified and ordained them to a Holy purpose. God is a Spirit and is a Holy Spiritual power, material items can only be Holy as God sanctifies, ordains, and enables them to have a Holy purpose or involvement. aT-6:13

Blood has a vital purpose or involvement, for which cause God has ordained that blood even after spirit has departed therefrom (blood as material or body matter), be dealt with as something sacred. The following scriptures reveal that God has forbidden the eating and drinking of blood; "...Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof..." (Lev 17:14). But flesh with the life thereof, which is the blood thereof, shall ye not eat" (Gen 9:4). "But that we write unto them, that they abstain... from blood" (Acts 15:20). Some animal flesh and blood under old Testament rituals had a very Holy purpose and involvement for which cause some animal flesh was called "Holy flesh" (Hag 2:12, Jer 11:15, Lev 6:29, Lev 22:4&6&7 & 10&12&14&16). aT-6:14

The Bible often uses the term "blood of Christ" to represent or denote Christ's sacrificial death in man's place. Christ's blood firstly because of it's Holy purpose and involvement in salvation's plan, and secondly because the Holy preexistent aspect of Christ that was vitally involved with it, is of such importance that it is the central theme of the whole Bible and is the most Holy item that ever dwelt on earth in all history and times. Yet Christ's flesh and blood (body matter) is only Holy or sacred in respect to it's purpose and involvement and of it's self is as Jesus concerning His flesh said, "the flesh profiteth nothing" (John 6:63). aT-6:15

Although the cross on which Christ died is of far less sacred significance than Christ's blood, in Eph 2:16 the cross also is used to represent Christ's reconciling death in man's place. Eph 2:16 reads, "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:". (Note the word "cross" also is often used to represent or symbolize enduring hardship and suffering.) aT-6:16

Because man's body contains an element of evil and is tended to be an instrument of unrighteousness, Paul speaks of it as an evil thing. Paul calls man's body a "body of this death" and calls it a "body of sin" that needs destroyed, saying, "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 (Romans 6:6), "O wretched man that I am! who shall deliver me from the body of this death? (Romans 7:24). aT-6:17

V Although it is clear that man's body can rightly be considered to be or said to be evil, God is yet willing to give His Holy Spirit to dwell within the flesh and body of His children. Many Scriptures teach that the Spirit of God dwells within the bodies of the true Christian. Paul says, "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (1 Cor 6:19). Some other texts which clearly teach that the Spirit of God dwells within the true Christian are; 2 Tim 1:14, John 14:17, Romans 8:9, 1 Cor 3:16, 1 John 2:27. As the Scriptures speak of man's body as evil because of it's involvement with evil, so they also speak of man's body as Holy because of it containing the Holy Spirit! Paul says, "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are" (1 Cor 3:16-17). As Paul speaks of man's body being Holy because of the Holy Spirit dwelling therein, he also calls man's hands Holy hands, and speaks of man's body being a Holy sacrifice. Paul speaks of the Christians hands and body as being holy in the following verses! aT-6:18

(1 Tim 2:8) "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting." aT-6:18.5

(Rom 12:1) "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." aT-6:19

V Considering all the above, does it not appear when the Bible or any source speaks of something being Holy or evil, they in reality are saying it's involvement or purpose is Holy or evil rather than saying the actual item or it's material matter is Holy or evil? Such should become yet more clear as the remainder of this chapter and chapters 7 & 8 are read. aT-6:20

Although it is impossible for material matter of it's self to be Holy or evil, yet God placed a judgment or curse on idols and their material matter. Deuteronomy 7:25 reads, "The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, least thou be snared therein: for it is an abomination to the Lord thy God". Although God in the above Scripture placed judgment upon material matter, because of it being used to promote idolatry, the thrust of God's wrath was not kindled against actual material matter but against idolatry. Possibly God placed such a judgment on the material matter of things involved in idolatry, to reveal to man His great abhorrence for idolatry and to discourage anyone from making idols. One should again consider how apostle Paul spoke of an idol as being nothing (paragraphs aT-6:6-7). aT-6:21

Because of Adam and Eve's disobedience in the paradise Garden of Eden, they and all their descendants, not only became subject to the Adamic inclinations, but also became subject to a corruptible body. The Adamic inclinations of man's spirit and the corruptibility of man's body matter are two aspects of God's penalty placed upon our first parents, thus the "Adamic inclinations" naturally are had together with a "corruptible body", such as in mankind's situation. The penalty brought upon man through Adam and Eve's disobedience is considered further in Chapter 15. aT-6:22

Because of Adam and Eve's disobedience God also cursed the earth causing thorns, thistles, storms, and many other problems. Because of God's curse upon the earth, all earthly material matter became subject to deterioration and corrosion (corruptible). All metals are subject to some form of corrosion. Paul speaking of the results of the curse God placed upon the earth said, "For we know that the whole creation groaneth and travaileth in pain together until now" (Romans 8:22). Psalms 102:25-26, Isaiah 51:6, and Hebrews 1:10-12 all three speak of the earth it's self waxing old like a garment, which scriptures teach that the earth will perish and that God will change it as a vesture. Jesus speaking of corrosion and deterioration, reveals that in heaven there will be no corrosion or deterioration saying, "Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt... But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt..." (Matt 6:19-20). Just as earthly material matter such as metals, wood, and cloth are subject to deterioration and decay (corruption), so man's flesh (body matter) also is subject to deterioration and decay (corruption). Man's flesh like all other earthly tools or machines will wear out and decay. When man's flesh (body matter) is worn out or broken or wounded too badly the spirit must depart and physical death results. Considering that material matter is not evil or sinful because it is subject to deterioration and decay (corruptible), one dare not conclude that man's actual flesh (body matter) is sinful or evil because of being subject to deterioration and decay (corruptible). One should here consider that if material matter were evil because of being subject to properties of deterioration and corrosion (corruption) the Holy things of the Temple and the Holy flesh from the sacrifices would have been evil (note many Holy things of the Tabernacle were made of wood and over laid with precious metals, such as even the ark of the covenant. aT-6:23

Paul, in Romans chapter 7, speaking of man's inherit element of evil (law of sin) and of how this evil dwells within man's flesh and body said; aT-6:24

(Romans 7:14) "...I am carnal, sold under sin". aT-6:25

(Romans 7:17-18) "...sin that dwelleth in me. For I know in me (that is, in my flesh,) dwelleth no good thing...". aT-6:26

(Romans 7:20-24), "...sin that dwelleth in me. I find then a law that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: 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. O wretched man that I am! who shall deliver me from the body of this death?". aT-6:27

One should consider how Paul in the above verses teaches that man's inherit evil dwells within man's flesh and within man's physical body members. Considering such, according to the above verses, man's inherit evil in reality could very well consist of an element that dwells within man's flesh rather than consist of man's literal flesh (body matter). This indwelling inherit evil would naturally than be the spirit of the flesh (the spirit of man). aT-6:28

Man's physical body (body matter), which is the outer man, is an instrument of the spirit of man, which is the inner man. The outer man is and instrument of the inner man. Because man's spirit as James said, "lusteth to envy" and is tended and inclined to evil, the sinful spirit of man causes one's flesh (body matter) to be used as a sinful or evil instrument aT-6:29

Firstly considering God's perfect standard of Holiness, secondly considering that "all unrighteousness is sin", thirdly remembering Solomon's verses, which read "... (for there is no man that sinneth not)..." (1 Kings 8:46, 2 Chron 6:36), "For there is not a just man upon earth, that doeth good, and sinneth not" (Eccl 7:20), and forthly remembering how clearly Paul teaches that the New Testament Christian's righteousness is received by faith in Christ and by Christ's righteousness being imputed to him, rather than achieved by being able to perfectly keep God's law, one can understand that man's flesh or body is a sinful instrument, in relation to the level or class of sin that is not unto death, even after conversion (new birth). Considering that instruments of persecution, as mentioned above, are evil, and considering that all instruments that do evi1, are evil, without their actual material matter being evil, why would man's actual flesh (body matter) need be evil because of it being an evil instrument, through merely following directions of the evil inclined spirit of man that dwells within it? aT-6:30

Man's flesh or body, can rightly be said to be and considered to be evil, firstly because it contains an element of evil (the spirit of man) and secondly because it often fails of God's Holy standard of righteousness and is an instrument of evil. Yet considering all the above how can one conclude that man's flesh (body matter) is evil of it's self? aT-6:31

Apostle Paul again quite clearly reveals that man's literal flesh (body matter) is not evil, in speaking of such in 2 Corinthians 10:3-4, and Ephesians 6:10-18. In 2 Cor 10:3-4. Paul says, "For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds:)". Paul in saying the phrase "...we do not war after the flesh: (For the weapons of our warfare are not carnal...)" reveals that it is carnal weapons (tangible, material, earthly weapons) that fight against actual or literal flesh (body substance) and secondly reveals that since the weapons of our warfare are not carnal (tangible, material, earthly) we do not fight against literal flesh (body material). Paul in Eph 6:12 also wrote, "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places", after which he gives a list of many spiritual weapons with which the Christian fights the forces of evil. As Paul here said that we do not wrestle against "flesh and blood" but against spiritual evils, does it not appear we must wrestle against the "spirit of man" (spirit of the flesh) rather than against our own literal flesh (body matter)? Although Paul within the above Scriptures especially is speaking about not fighting against the actual or literal flesh of our enemies, yet considering both above Scriptures, Paul clearly reveals that in our spiritual warfare against sin and evil, we do not fight against literal flesh in any way, including that we do not fight against our own literal flesh (body matter). Considering that we do not fight against our own flesh (body matter), such than must not be that evil element about ourselves against which we must war, while rather the spirit of the flesh (the invisible spirit of man) is that evil element. aT-6:32

Some false or evil worshippers can in spirit form leave their body, and then again enter into their body. One should consider that if the flesh (body matter) of such worshippers is that which is evil about them, then after they leave their body, they as a spirit would be a pure spirit. One should also consider that if the flesh (body matter) of man is what is evil about him, after death the wicked as well as the righteous, than as a spirit would be delivered from that which is evil about them. aT-6:33

V Although man's body in respect to it's involvements is evil, according to Scriptures given above man's body also in respect to it's involvements can be Holy! Considering all Scriptures and aspects of this chapter, and considering that man's body and members can be said to be either evil or Holy, because of their involvements with either evil or Holiness, it is clear that man's flesh (body matter) of it's self is neither evil nor Holy. One should here remember Paul's statements which read, "there is nothing unclean of itself... all things indeed are pure", "Unto the pure all things are pure". aT-6:34

Section 1

Chapter 7

Considers Several Different Wordings (Terms) which the Bible Uses when Speaking of Man's Inherit "law of sin" (Adamic Inclinations), in Further Considering Man's Flesh (body matter) and Man's Sinfulness.

Further Determines Whether Man's "Tabernacle Of Flesh (body matter)" Of It's Self Is Evil, Of It's Self Being A Defilement Of Sin To Man who Dwells Therein.

The Bible most often uses either one of the five terms, "flesh, body, heart, spirit (man's spirit), or old man", when speaking of man's inherit "law of sin". Following are several verses which use the wording "old man" to denote man's "law of sin (Adamic inclinations). aT-7:1

(Romans 6:6), "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that hence forth we should not serve sin (Romans 6:6), aT-7:2

(Eph 4:22-24), "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts... And that ye put on the new man which after God is created in righteousness and true holiness" (Eph 4:22-24), aT-7:3

(Col 3:9-10), "Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new man which is renewed in knowledge after the image of him that created him" (Col 3:9-10) aT-7:4

When the Bible speaks of the Christian crucifying and putting off the "old man" and putting on the "new man" it is quite clear that it is speaking of one dealing with the "inner man", "inward man", and "hidden man of the heart" (man's spirit), rather than speaking of one dealing with the "outward man" (man's physical body). Note Apostle Paul and Peter speaking of mankind use the terms "inner man", "inward man", "hidden man of the heart" and "outward man". The Adamic inclinations of man's spirit, need "crucified" (put to death) and "put off" as stated in the above verses. Prophet Ezekiel says, "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?" (Ezek 18:31). aT-7:5

Many Scriptures which use the words flesh, body, or heart to denote man's inherit element of evil, obviously cannot be taken literally (understood with technical adherence to given wording). In such Scriptures (of which several are given in this chapter) either, the terms flesh, body, and heart dare not be taken to mean one's physical (literal) flesh, body or heart, or the way in which flesh, body, or heart is spoken of, cannot be taken literally. aT-7:6

The Bible uses the word heart around 800 times. Of these 800 times, most often, the Bible quite obviously is not speaking of the actual or literal heart. Some Scriptures which use the word heart and yet quite obviously are not speaking of the literal heart speak of, rending one's own heart, making one's self a new heart, lifting up our hearts with our hands, of people's hearts melting, setting up idols in our hearts, hearts of stone, tables of the heart, while many other examples could be given. Considering how these Scriptures speak of man's heart how can one conclude that the scriptures that speak of man's heart as being evil are teaching that man's actual heart (body matter) is evil? aT-7:7

The Bible when using the word heart often is speaking of a spiritual element about man rather than a visible or material part of man. When the Bible uses the word heart, it is often speaking of the "inner" and "hidden man of the heart" (man's spirit). Many Scriptures such as those following, use the word heart as though the heart were one with man's spirit; aT-7:8

(Deu 2:30), "...For the Lord thy God hardened his spirit, and made his heart obstinate". aT-7:9

(Ezek 11:19), "...I will put a new spirit within you; and I will take the stony heart out of their flesh". aT-7:10

(Ezek 18:31), "...make you a new heart and a new spirit: for why will ye die, O house of Israel?". aT-7:11

(Psa 51:17), "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise". aT-7:12

(Isaiah 57:15), "...to revive the spirit of the humble, and to revive the heart of the contrite ones:" aT-7:13

Many other such Scriptures could be given.

As the Bible when using the word heart, often in reality is speaking of man's spirit, rather than speaking of man's actual or literal heart, so also it appears that the Bible, when using the words flesh and body, often in reality is speaking of the spirit of man (spirit of the flesh), rather than speaking of man's actual flesh (body matter). aT-7:14

The Scriptures teach that the flesh and body of man is evil very much in the same way as they teach that the heart of man is evil. Some Scriptures concerning the evil in the flesh and body read; aT-7:15

(Gal 5:19-21) "Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revelings...". aT-7:15.5

(Rom 7:13) "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-7:16

(Rom 7:18) "For I know that in me (that is, in my flesh,) dwelleth no good thing...". aT-7:17

(Rom 7:24) "...who shall deliver me from the body of this death?" aT-7:18

(Rom 8:10) "...the body is dead because of sin...". aT-7:19

Some Scriptures concerning the evil in the heart read;

(Gen 6:5), "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually". aT-7:21

(Pro 20:9), "who can say, I have made my heart clean, I am pure from my sin?". aT-7:22

(Jer 17:9), "The heart is deceitful above all things, and desperately wicked: who can know it?". aT-7:23

(Matt 15:19), "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies". aT-7:24

V Considering that the Scriptures speaking of the heart most often are speaking of the hidden man of the heart rather than man's literal heart, and considering the Scriptures speak of the heart being evil much in the same way as they do of the flesh and body being evil, how can one conclude that the Scriptures that speak of man's flesh and body as being evil are teaching that man's actual flesh (body matter) is evil? aT-7:25

Following are scriptures using the words flesh and body to denote man's inherit evil which clearly cannot be taken literally. In these verses obviously the terms body and flesh cannot be taken literally or the way in which Paul spoke of them to be dealt with cannot be taken literally; "And they that are Christ's have crucified the flesh with the affections and lusts (Gal 5:24), "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that hence forth we should not serve sin" (Romans 6:6). In considering the above verses one should consider how the Scriptures often in using the word "heart" are not speaking of one's literal or physical heart. aT-7:26

The Old Testament numerous times speaks of flesh as being a weak and corruptible thing (subject to deterioration and death). Yet surprisingly according to a study of the words flesh and body, the Old Testament very rarely speaks of the flesh as being evil. Mainly only three Old Testament Scriptures speak of the flesh as being evil or reveal that it can be evil, while even these three most pertinent Scriptures as follow are not very clear concerning such; aT-7:27

(Gen 3:6) "And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years" aT-7:28

(Eccl 11:10) "Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity". Technically this verse gives the thought that evil can be divided from man's flesh, rather than teaching man's actual flesh (body matter) is evil. aT-7:29

(Psalms 38:3-7&18) This Scripture, likely written after David had committed some particular sin, reads, "There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over my head... My wounds stink and are corrupt because of my foolishness... For my loins are filled with a loathsome disease: and there is no soundness in my flesh. ...For I will declare mine iniquity: I will be sorry for my sin" aT-7:30

Their are also several Scriptures that use the term "spirit" when speaking of man's element of inherit evil, which Scriptures read; aT-7:31

(James 4:5) "Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?". aT-7:32

(2 Cor 7:1 ) "...Let us cleanse ourselves from all filthiness of the flesh and spirit. " aT-7:33

(Proverbs 25:28) "He that hath no rule over his own spirit is like a city that is broken down and without walls". aT-7:34

(Pro 16:32) "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city". aT-7:35

(Malachi 2:15&16) Herein prophet Malachi twice said, "...take heed to your spirit...". aT-7:36

Considering the many aspects of material matter and flesh (body matter) contained in the previous chapters, considering that most Scriptures speaking of the man's heart are not speaking of man's literal heart, considering that James says "The spirit that dwelleth within us lusteth to envy", and considering that Paul clearly speaking of man's physical flesh (body matter) says that we do not war against such, it is clear that when the Bible speaks of the flesh, body, or heart as an evil thing it is speaking of the spirit of man therein being evil rather than speaking of man's literal flesh, body, and heart, (body matter) being evil. Remember how a book can be said to be evil without the actual material matter of it being evil. Even though man's flesh is evil in respect to it's involvements such does not mean the actual material matter thereof is evil and a defilement to man. aT-7:37

The nigh above chapters indicate that God must deal with man's spirit to deliver him from the law of sin, and indicate that merely departing from one's body matter at death is not the actual solution which delivers man from the law of sin. Yet, for the sake of clarifying such further, various Scriptures pertaining to how man is delivered from the law of sin (Adamic nature), are provided and considered in the next chapter. aT-7:38

Section 1

Chapter 8

Considers How the Christian In This Present life Experiences A Particular Deliverance From "Law of Sin" (Adamic Inclinations), And In Heaven will Be Totally Delivered From The "Law Of Sin" (Adamic Inclinations).

Considers Whether The Christian Is Totally Delivered From The "Law Of Sin" (Adamic Inclinations) Merely By Departing From His Body Of Flesh (Body Matter) At Death, Or By God Doing A work with Man's Spirit.

As was revealed in Chapter 5 of this writing, man because of his inherit "law of sin " without a special help of God is void of righteousness and can do nothing that is truly good. Apostle Paul speaking of the law of sin dwelling in his body, and speaking of his desire to be delivered from this bondage said, "...law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:23-24). aT-8:1

Following are various Scriptures pertaining to how the Christian during his earth life in the flesh, through Christ's attributes (grace or power), experiences a particular deliverance from his inherit law of sin (Adamic inclinations). aT-8:2

(Romans 8:2), "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death". aT-8:3

(2 Cor 5:17), "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new". aT-8:4

(2 Pet 1:4), "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-8:5

(Romans 6:20-21), "For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death". aT-8:6

"Wherefore, my brethren, ye also are become dead to the law [law of sin] by the body of Christ. For when we were in the flesh, the motions of sins, which were by the law did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter" (Romans 7:4-6). aT-8:7

"Being then made free from sin, ye became the servants of righteousness" (Romans 6:18). aT-8:8

"But now being made free from sin, and become servants to God, ye have your fruit unto holiness and the end everlasting life" (Romans 6:22). aT-8:9

According to the above verses, the Christian during his earth life can be delivered from the law of sin (Adamic inclinations) insomuch that he can be new creature in Christ, can be a partaker of the divine nature, and is now ashamed of those things which before he had chosen to do. The Christian is not only delivered from the law of sin in that he can effectually and to a significant extent rule over the law of sin, but delivered from the law of sin (his evil inclinations) insomuch that he experiences a change in his desires and affections! Yet since many Scriptures clearly reveal that the Christian must throughout his earth life strive against and put to death the inclinations of his flesh (law of sin), it is clear that the Christian during his earth life is not delivered from the law of sin to the extent that he is never allured or tempted thereby. aT-8:10

Considering how the Christian in his earth life experiences a particular deliverance from the law of sin (Adamic inclinations), without being ridded of his flesh or body, should one think that merely departing from the physical body at death, is what delivers from law of sin (Adamic inclinations)? One should here remember that if departing from one's flesh (body matter) at death, was the actual solution that totally delivers the Christian from his inherit element of evil, then at death the ungodly would be totally delivered from their inherit element of evil as well as the Christian. Since it is clear that "unclean or evil spirits" (spirits such as Jesus cast out of many individuals) having no body or flesh exist, one should consider that spirit can be evil or unclean without body or flesh. aT-8:11

In Heb 12:18-25 Apostle Paul speaks of God's old Testament people coming before God at mount Sinai and hearing God speak on earth, as compared to God's people of the New Testament coming into the presence of God and hearing God speak from heaven. In this Scripture Paul speaks of the Spirits of the Christians being made perfect in the heavenly Jerusalem saying, "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men make perfect, And to Jesus the mediator of the new covenant... See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:" (Heb 12:22-25). In the above Scripture again note how it speaks of the Spirit's of just men being made perfect. aT-8:12

V Remembering that body or flesh when void of spirit is merely the material matter of the body, considering James says, "The spirit that dwelleth in us lusteth to envy", and considering the nigh above thoughts and Scriptures, it is quite clear that the Christian after death will be totally delivered from the "law of sin" by God doing a renewing work with his invisible spirit (one's inner man) rather than merely because of having departed from his corruptible body matter. Yet it is true that in due time God will give the Christian a new and incorruptible body as well as do a renewing work with man's spirit. aT-8:13

Section 1

M Chapter 9

Concerning Christ's Existence Before Coming To Earth

(Christ's Preexistence)

Scriptures pertaining to Christ and His preexistence clearly teach that Christ was before all things, teach that Christ was begotten of God and the first born of all creatures, teach that God created all things by Him, teach that Christ coming to earth (being manifest in the flesh) was from heaven, and teach that Christ was the first begotten from dead. Following are five groups of Scriptures that pertain to different areas of Christ's preexistence; aT-9:1

Group One

Following are various Scriptures concerning Christ being born or begotten; The words "begotten" and "born" have no essential difference as in the "King James Version" they quite often are translated from and originate from the same Hebrew or Greek word. aT-9:2

Christ was begotten of God, born into the world, and the first begotten from the dead (first to resurrect from the dead into a glorified body). In the following group of Scriptures the first 6 verses pertain to Christ being begotten of God, the next 3 verses pertain to Christ's birth into the world, and the last 2 verses pertain to Christ being begotten from the dead (resurrecting). aT-9:3

Jesus Begotten of God

(Psa 2:7) "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee". The importance of the above verse is strengthened since it is referred to three times involving Acts 13:33, Hebrews 1:5, and Hebrews 5:5. aT-9:4

(John 3:16), "For God so loved the world, that he gave his only begotten Son...". aT-9:5

(1 John 4:9), "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world...". aT-9:6

(John 1:14), ".. and we beheld his glory, the glory as of the only begotten of the Father. aT-9:7

(John 1:18), "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him". aT-9:8

(John 3:18), "...he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God". aT-9:9

Jesus Born into the World

(Isaiah 9:6), Herein prophet Isaiah quite clearly speaking of Christ's birth into the world, prophesied saying, "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" (Isaiah 9:6). aT-9:9.5

(Matt 2:1), "Now when Jesus was born in Bethlehem of Judea...". aT-9:10

(Luke 2:11), "For unto you is born this day in the city of David a Saviour, which is Christ the Lord". aT-9:11

Jesus the First begotten from the Dead

(Col 1:18), Herein Paul speaking of Christ's resurrection from the dead said, "And he is the head of the body, the church: who is the beginning, the firstborn from the dead...'. aT-9:12

(Rev 1:5) "And from Jesus Christ, who is the faithful witness, and the first begotten from the dead...". aT-9:13

Group Two

Following are Scriptures which appear to be speaking of Christ being the first born or first begotten of all creatures, and thus being before all things. These verses are not thought to be speaking of Christ's birth into the world or of Christ being the first born from the dead. These verses are thought to be speaking of another early birth. aT-9:14

(Col 1:13&15-17), Herein Paul writes, "...his dear Son: ...who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and in earth... And he is before all things, and by him all things consist". Since this Scripture in speaking of Christ being "the first born of every creature", connects such with Christ being creator of all things and being "before all things", it quite clearly is speaking of an early birth, such as before the creation of the world. This Scripture thus, quite obviously in not speaking of Christ being born into the world or being the first born from the dead. aT-9:15

(Heb 1:6), "And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him". Note how this verse gives the thought of bringing one who was already begotten into the world. aT-9:16

(John 3:16, 1 John 4:9) These Scriptures in saying, "For God so loved the world, that He gave his only begotten Son...", ".. God sent his only begotten Son into the world...", give the thought that Christ was preexistent and was begotten of God, before He was given and sent into the world. aT-9:17

(Psa 2:7) "I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee." Acts 13:33 speaking of this verse connects it to Christ's resurrection from the dead, while it appears Hebrews 1:5-6 connect this verse to an earlier birth of Christ such as being the first begotten of all creatures. aT-9:18

Group Three;

V Miscellaneous Scriptures which together clearly teach that Christ the Son had a very important existence with the God the Father before coming, to earth. aT-9:19

(John 17:5), Jesus said, "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was". aT-9:20

(John 17:24), "Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world". aT-9:21

(Rev 3:14), "...These things saith the Amen, the faithful and true witness, the beginning of the creation of God;". aT-9:22

(Rev 22:13&16), "I am Alpha and Omega, the beginning and the end, the first and the last." "I Jesus... am the root and the offspring of David, and the bright and morning star". aT-9:23

(John 8:58), "Jesus said unto them, verily , I say unto you, Before Abraham was, I am". aT-9:24

(Micah 5:2), Herein prophet Micah prophesying of Christ said, "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old from everlasting..". aT-9:25

(1 John 1:1-2), Herein apostle John speaking of Christ, and speaking of how he and the other disciples had seen and touched Christ said, "That which was from the beginning, which we have heard, which we have seen with our eyes. which we have looked upon, and our hands have handled, of the word of life; (For the life was manifested. and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)". Reading the above verses together with St John 1:1-28 clarifies that "the word" is Christ. aT-9:26

(Phil 2:5-8), "Let this mind be in you, which was also in Christ Jesus: who being in the form of God, though it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant. and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross". aT-9:27

(2 Cor 8:9), "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich". aT-9:28

(2 Tim 1:9), "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began". aT-9:29

(Heb 10:5), "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:". Does this verse not seem to be speaking of a body being prepared for that which was already in existence? aT-9:30

Group Four;

Scriptures speaking of Christ that clearly reveal that Christ was used of God as creator of the universe. aT-9:31

(Col 1:15-19), "Who is the image of the invisible God, the firstborn of every creature: 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: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell;". aT-9:32

(2 Cor 8-6), "But to us there is but one God, the Father, of whom are all things and we in him; and one Lord Jesus Christ, by whom are all things, and we by him". aT-9:33

(Eph 3:9), "And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ". aT-9:34

(Heb 1:1-2), "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;". aT-9:35

(St John 1:1-3&14-15), "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made... And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him [clearly bearing witness of Christ], and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me". One should consider, that according to earth life existence, John was before Christ because he was born first, yet considering Christ's preexistence Christ was before John. aT-9:36

(Gen 1:26), Herein God very possibly was including Himself and His Son when He used the words "us and our", when speaking of the creation, Saying, "And God said, Let us make man in our image, after our likeness:...". aT-9:37

(Gen 11:6-7), Herein God very possibly also was including Himself and His Son when He said, "And the Lord said... let us go down, and there confound their language, that they may not understand one another's speech". aT-9:38

Group Five;

Scriptures that clearly reveal that Christ in His preexistence dwelt in heaven with His Father, and reveal that Christ in coming to earth came from heaven. aT-9:39

(John 3:13) "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." aT-9:40

(John 3:31), Herein John the Baptist speaking of Christ said, "He that cometh from above is above all: ...he that cometh from heaven is above all". aT-9:41

(John 6:51), Jesus said, "I am the living bread which came from heaven: if any man eat of this bread, he shall live forever...". In St. John chapter 6 Jesus repeatedly stated the above message. aT-9:42

(John 6:38), "For I came down from heaven, not to do mine own will, but the will of him that sent me". aT-9:43

(John 6:62), "What and if ye shall see the Son of man ascend up where he was before?".. aT-9:44

(John 8:23), "And he said unto them, Ye are from beneath: I am from above; ye are of this world, I am not of this world". aT-9:45

(John 8:42), "...for I proceeded forth and came from God; neither came I of myself, but he sent me"., aT-9:46

(John 13:3), "Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;". aT-9:47

(John 16:28), "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father". aT-9:48

(1 Cor 15:47), "The first man is of the earth, earthy: the second man is the Lord from heaven". aT-9:49

V The above five groups of Scriptures quite clearly reveal that Christ was begotten of God before the world began, clearly reveal that Jesus had an important existence with God before the world began, reveal that Christ was used as creator of all things, and reveal that Christ in coming to earth came from heaven. aT-9:50

Section 1

M Chapter 10

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

Following are several verses which speak about Christ being bread from heaven, which bread is able to quicken and give eternal life; aT-10:1

(John 6:48&50), Jesus said, I am the bread of life. ...This is the bread which cometh down from heaven, that a man may eat thereof, and not die". aT-10:2

(John 6:51), "I am the Living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world". aT-10:3

(John 6:57-58), "...so he that eateth me, even he shall live by me. This is that bread which came down from heaven:. not as your fathers did eat manna, and are dead! he that eateth of this bread shall live for ever". aT-10:4

Within the above verses, three times Jesus taught that He was the bread which came down from heaven which would give eternal life to all those that would eat thereof. Considering the above verses it is very clear that Jesus in speaking of bread from heaven was speaking of something that quickens and gives eternal life. Verse 33 of this chapter also says much the same reading "For the bread of God is he which cometh down from heaven, and giveth life [note the 3 other verses say eternal life] unto the world." Jesus in this Scripture speaking of this quickening and eternal life giving bread from heaven said, "... the bread that I will give is my flesh... Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whosever eateth my flesh, and drinketh my blood, hath eternal life... This is that bread which came down from heaven.." (John 6:51&53-54&58). aT-10:5

Christ in the above Scriptures speaking of "living bread" was obviously speaking of His living flesh (Spirit and body matter). Thus the words flesh and bread as used by Christ in the above Scriptures, could possibly denote Christ's Spirit or denote Christ's body matter or denote both. Here in the context of Christ speaking of bread originating from heaven that quickens and gives life, was Christ speaking of His Spirit (which enlivened His flesh) originating from heaven and being able to quicken and give life, or was He speaking about His body matter originating from heaven and being able to quicken and give life or was He teaching that His Spirit and body matter both originated from heaven and together were able to quicken and give life (His Spirit and body matter being of equal importance)? Christ in verse 63 of the same chapter, as He later explains Himself to His disciples, quite clearly answers the above question as He speaking of His own flesh and Spirit says, "It is the Spirit that quickeneth: the flesh [body matter] profiteth nothing: the words that I speak unto you, they are spirit, and they are life". Through eating and drinking the Spirit that dwelt in Christ's flesh, one is quickened and eternal life is received! aT-10:6

Clearly the eternal Spirit that dwelt within Christ's flesh (body matter), quickening it and motivating it, originated from heaven. Paul also teaches that Christ came from heaven and places the emphases on Spirit rather than body matter writing, "...The first man Adam was made a living soul; the last Adam was made a quickening spirit. The first man is of the earth, earthy: the second man is the Lord from heaven" (1 Cor 15:45&47) aT-10:7

Christ at times taught things, almost impossible to understand at the moment, to test the faith and loyalty of His followers. In one occasion when all where thinking: of the literal and actual temple in Jerusalem He then said "...Destroy this temple, and in three days I will raise it up (John 2:19), yet Christ was speaking of the temple of His body rather than the literal temple in Jerusalem. Christ's body was a temple wherein dwelt His eternal and heavenly Spirit. After Jesus had repeatedly told the multitude they must eat His flesh and drink His blood the Scriptures say, "From that time many of his disciples went back, and walked no more with him." (John 6:66). One must be careful not to take some of these Scriptures wherein Jesus was testing the faith and loyalty of His disciples to literally. aT-10:8

As the drinking of animal blood has been forbidden throughout all times one should consider how much less God would desire that man would drink the literal blood (material matter) of His only begotten Son. Considering all Scriptures it is quite clear that Jesus was not speaking of His literal flesh and blood (body matter) when He so emphatically taught that man must eat his flesh and drink his blood to be able to inherit eternal life. aT-10:9

V Jesus immediately after teaching the need of eating His flesh (none literal flesh) then continuing to speak about His flesh (none literal flesh) said this is the bread which came down from heaven..." (John 6:56-58). Considering that Jesus in these Scriptures was not speaking of His literal flesh and blood when He said such must be eaten and drank, how can one then turn around, and conclude that Jesus in those same Scriptures was speaking of His literal flesh and blood when He taught it was from heaven? Thus by the above Scriptures it cannot be concluded that Christ's flesh and blood (body matter was from heaven. aT-10:10

V The Catholic faith believes that in the communion ceremony the bread and wine actually and literally turns into the flesh and blood (body material) of Christ. The Catholic faith likely believes such because of firmly believing that Christ was speaking of His actual and literal flesh (body material) when He said, "Except ye eat the flesh of the Son of man, and drink his blood ye have no life in you". Concerning the Catholic Church or anyone who believes that Christ was speaking of His literal flesh when He said we must eat and drink His flesh and blood to be saved, they likely should believe that He also was speaking of His literal flesh when He said it was from heaven. With due respect to such, concerning those who firmly believe that Christ was speaking of His literal flesh when He said such was from heaven, they also likely should believe He was speaking of His literal flesh when He said we must eat such to be saved. Yet the Catholic faith believes that Christ here was speaking of His literal flesh with respect to eating it, but not of His literal flesh with respect to it being from heaven! While, others including many Mennonites, then firmly believe that Christ here was speaking of His literal flesh with respect to it being from heaven, but not with respect to eating it! Why is this strange confusion? aT-10:11

Scriptures as given in the previous chapter of this article, clearly teach that Christ in His preexistence was in heaven. Following are Scriptures that reveal this Christ in coming to earth from His preexistence, took on a new form and a body such as He did not have when He was in heaven; (Heb 10:5) "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:" (Phil 2:5-8) "...Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man,..." (John 1:14) "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." aT-10:12

V Considering that Christ in coming to the earth took on a body such as He did not have in His heavenly preexistence, and considering that Jesus in speaking of coming from heaven was speaking of proceeding forth from His heavenly preexistence involving His past form how can one conclude that Christ in teaching that He was from heaven was teaching the His body matter (new form) originated there? If an individual came from China to the United States and in United States would have a new physical member grafted onto himself, and in United States would tell the Americans that he was from China, telling such would not be telling that his new physical member which he had grafted upon himself, was from China. When one thinks that because Jesus was from heaven, Christ's body or outer man need have been from there, firstly likely they are placing to much emphases on things that are seen (outer man), and not sufficient emphases on things that are not seen (the eternal Spirit of Christ, Christ's inner man), and secondly forgetting that one's real person is Spirit (inner man). aT-10:13

Jesus said, "What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (John 6:62-63). Considering that in the above verses, Christ after speaking of being from heaven, then immediately emphasized His Spirit, and said that His flesh profiteth nothing, one cannot conclude Christ in these verse was teaching that His flesh (body matter) was from heaven. aT-10:14

Jesus in John 3:13 reveals that His real person came from heaven saying, "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." Since this verse gives the thought that Christ had already ascended up to heaven and clearly says that Christ is in heaven, it appears this verse is speaking of Christ's Spirit (Christ's inner man, Spiritual person) rather than His body matter (His outer man, material person). As Christ in this verse appears to be speaking of His Spirit, rather than His body matter, one cannot conclude that Christ in this verse is teaching that His body matter came from heaven. Although the Scriptures make it clear that Christ's real person (Spirit) came from heaven, none of the above Scriptures give evidence or specifically teach that Christ's flesh (body matter, of which Jesus said it "profiteth nothing" and counted as a mere temple wherein He dwelt") originated from heaven. Other Scriptures which give essential light on the origin of Christ's body matter will be given later aT-10:15

Chapter Conclusions

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

Section 1

M Chapter 11

Considers Christ Coming In the Flesh, And The Word Being Made Flesh

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

Apostle John speaks about the Word as here follows; aT-11:1

(John 1:1-4) "In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. 4In him was life; and the life was the light of men. 5And the light shineth in darkness; and the darkness comprehended it not " aT-11:5

Note how the above verses teach that the Word was God, the Word in the beginning existed together with God, the Word made all things, and was a light. aT-11:6

(John 1:9-12) "That was the true Light, which lighteth every man that cometh into the world. 10He was in the world, and the world was made by him, and the world knew him not. 11He came unto his own, and his own received him not. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:" aT-11:10

Note how clearly the above verses are speaking of Jesus. Many Scriptures given in paragraphs aT-9:32-38 speak of Jesus being creator of the all things, as the above Scriptures speak of the Word being creator of all things. aT-11:11

The following Scriptures also appear to be speaking of the Word as largely being one with Jesus; aT-11:12

(1 John 1:1-2) "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;)" aT-11:14

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

Verses 14-15 of John chapter 1 then continuing to speak of the Word read, aT-11:19

(John 1:14-15) "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me." aT-11:21

It is obvious and certain that John the Baptist gave the witness as in verse 15 in reference to Christ. As John 1:14-15 are read together with verses 1-11, it is very clear that the Word is Christ. As the above and below Scriptures are read it is very clear that the Word was made flesh in the way of the "Word" being manifested and revealed through and with a visible body of flesh, in the person of Jesus Christ. In considering this chapter it is important that one keeps in mind that God, Christ, and the Word are all as one. The "Word" is that which Christ consisted of in His preexistence. The Word obviously was one with Christ's real person in His preexistence and quite obviously continued to be one with Christ's real person (Christ's Spirit) in His earth life . aT-11:22

After Christ had told the multitude they must eat His flesh and drink His blood to be saved He then said "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." Jesus was speaking of eating and drinking His Spirit and the Word of which He was. aT-11:23

V Following are Scriptures that portray that the Word (Christ) was made flesh by entering into, or taking on a body of flesh (body matter), rather than the Word turning into or being transformed into flesh (body matter); Please note how these verses, speaking of the involvement of Christ (the Word), with flesh say, "took part", "took on", "took upon", "manifest in", and “come in". aT-11:24

(Heb 2:14), "Forasmuch then as the children are partakers of flesh and blood. he [Christ] also himself likewise took part of the same...". aT-11:25

(Heb 2:16), "For verily he [Christ] took not on him the nature of angels, but he took on him the seed of Abraham". aT-11:26

(1 Tim 3:16), "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory". aT-11:27

(1 John 4:2-3), "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is Come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now. already is it in the world". aT-11:28

(2 John 7), "For many deceivers are entered into the world who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist". aT-11:29

(Romans 8:3), "...God sending his own Son in the likeness of sinful flesh. aT-11:30

V Hebrews 10:5 reads, "Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldest not, but a body hast thou prepared me:". This verse clearly gives the thought of Christ the Word entering into a body of flesh that was prepared for Him. If the Word, Himself turned into flesh rather than taking on or entering into flesh, for what purpose or element would a body have been prepared? aT-11:31

V Again note how the above verses speak of the Word being made flesh in the way of taking on and entering into a body of flesh, rather than the Word Himself turning into flesh (body matter). aT-11:32

Phil 2:6-8 reads, "Who being in the form of God, thought it not robbery to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man...". aT-11:33

Note this verse uses both the term "took upon" and the term "made in the likeness of men". This verse thus indicates that Jesus was made in the likeness of men, through taking on man's form, rather than through turning into flesh or body. aT-11:34

The verse which reads "And the word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (John 1:14), since it says "the word was made flesh" by some has been thought or taken to mean that the Word was turned into and been transformed into flesh (body matter), rather than the Word having taken on a body of flesh (body matter). One should consider that the wording "the word was made flesh" corresponds almost exactly with the wording in the above verses (Phil 2:6-8), which state that Christ (the Word) "was made in the likeness of men". One should also consider that Phil 2:6-8 then reveals that Christ (the Word) "was made in the likeness of men" by taking on the form of a servant rather than turning into flesh. aT-11:35

V Following are two examples of how it can properly be said something was made or became something else, without the one thing technically or in reality becoming another thing. In these two examples, rather than one thing being transformed or turning into another thing, the one thing still remained what it previously was, but was only combined with another element. aT-11:36

V The first example involves a tractor and a car body. If someone would put a car body onto a tractor, a quite proper explanation for this transformation would be to say a tractor was made or became a car. Yet, although it can properly be said a tractor became a car, it is clear that within this tractor and car combination, the tractor still existed and the car body still existed, and is clear that the tractor it's self did not become a car body. If an individual would see a tractor with a car body put onto it, and writing a letter to his friend about this transformation would write "a tractor became or was made a car", and his friend who received the letter would firmly interpret it to say the tractor it's self turned into a car rather than having taken on a car body, likely we would consider the letter to be interpreted and understood quite wrongly. aT-11:37

V The second example involves a peach tree being grafted onto a plumb tree root. Concerning a peach tree being grafted onto a plumb tree root, one could naturally and rightly say a plumb tree root was made a peach tree, yet it is clear that in this plumb tree and peach tree combination, the plumb tree root still exists, and it's self did not turn into a peach tree. In the same way as such can be said, so also it can be said that the word became or was made flesh, although the Word technically did not turn into or become flesh (body matter). aT-11:38

Yet involving natural trees, the root under ground and the tree above ground are much more one, than the Word (Christ) and the mortal flesh into which He entered. Because of the curse caused by our first parents sin, man's flesh became mortal and subject to suffering. Man's flesh (body material) is like a lowly mortal tree to which Christ the Word, being as a Holy root, humbly allowed Himself to be grafted thereon. The humiliation of Christ involved Christ being willing to take upon Himself a body like to man's and therein endure suffering and temptation like man must endure. aT-11:39

In the following paragraphs are several verses, with thoughts and questions in further clarifying whether "the Word was made flesh" through the Word Himself turning into and becoming flesh (body matter), or through Christ (who is one with the Word) taking on and dwelling within a body of flesh (body matter). aT-11:40

V If the Word of God, which is one with God, would have turned into or been transformed into Christ's actual flesh (body matter) than Christ's flesh would have been of great importance, and Christ's flesh (body matter) likely should have been worshipped as God, why then did Jesus concerning flesh including His own say, "the flesh profiteth nothing" (John 6:63)? aT-11:41

1 Pet 3:18 reads, "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:" aT-11:42

(1 Tim 3:16) reads "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." aT-11:43

V If the Word of God had turned into and become Christ's literal and physical flesh. Christ flesh (body matter) would have been very important, and been like to God. If such were true, why did Apostle Paul and Peter in the above verses speak of Christ's flesh as something weak, and speak of Christ's Spirit as that strong element whereby Christ was justified and quickened. aT-11:44

Following are several more Scriptures which also emphasize Spirit rather than flesh.. aT-11:45

(1 Cor 15:45 also see verse 47) "And so it is written, The first man Adam was made a living soul; the last Adam [quite obviously Christ] was made a quickening spirit." aT-11:46

(John 4:24) "God is a Spirit: and they that worship him must worship him in spirit and in truth." (John 1:1) also reads "In the beginning was the Word, and the Word was with God, and the Word was God." Considering that God is a Spirit and considering that God is one with the Word should it be thought that the Word (God, Spirit) Himself turned into flesh (material matter)? aT-11:47

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

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

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

Section 1

V Chapter 12

Considers Christ's Flesh And Body As Born From Mary And Before His Resurrection.

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

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

Following are several verses concerning Christ not seeing corruption with various comments; aT-12:2

(Psa 16:10), "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption". aT-12:3

(Acts 2:27), "Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption". aT-12:4

(Acts 13:35), "Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption". aT-12:5

V The three above verses quite clearly give the thought that a special act of God did not suffer Christ's body to see corruption. If Christ's body would have been born from Mary with an incorruptible body; why would the three above Scriptures speak of it being a special act of God, to not suffer (permit) Christ's body to see corruption? One should consider the question; if an individual would stress how a special act of God did not permit his car to rust, should others then conclude this individual's car was made of a totally incorruptible material or a highly corrosion resistant material such as stainless steel? aT-12:6

V (Acts 13:34), "And as concerning that he raised him (Christ) up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David". This verse quite clearly gives the thought that Christ before His resurrection was in a corruptible state, as this verse teaches that Christ resurrected to there after, "now no more to return to corruption". aT-12:7

(Acts 13:36-37), "For David, after he had served his own generation by the will of God fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption". Note how this Scripture speaks of King David dying and seeing corruption, and then puts the emphases on Christ not seeing corruption because of being raised again. If Christ's body as born from Mary was already incorruptible, Christ's resurrection would not have been an important factor in His body not seeing corruption. aT-12:8

(Acts 2:31), "He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption". Note how this verse again accents the resurrection of Christ before it speaks of Christ's flesh not seeing corruption. aT-12:9

Considering how man's body is subject to grow feeble with age, considering how man is subject to die, and considering how man's body then is subject to decay, and return to dust, it is clear that man's body is mortal and corruptible. Although man's body is mortal and corruptible, various Scriptures as follow clearly teach that in the resurrection, the true Christian will resurrect into an immortal and incorruptible body; aT-12:10

(1 Cor 15:52-54) "In a moment in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall, have put on immortality..." aT-12:11

(Rom 8:21& 23) "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.... waiting for the adoption, to wit, the redemption of our body." aT-12:12

(1 Cor 15:42) "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:" aT-12:13

(Phil 3:20-21) "...heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body..." aT-12:14

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

V Following are several Scriptures speaking of Christ's experience in the flesh, which reveal a great similarity in that body and flesh which Christ took upon Himself with man's body and flesh. aT-12:16

(Heb 2:9), But we see Jesus, who was made a little lower than the angels for the suffering of death..." aT-12:17

(Heb 2:11), "For both he [Christ] that sanctifieth and they [man] who are sanctified are all of one: for which cause he is not ashamed to call them brethren". aT-12:18

(Heb 2:14), "Forasmuch then as the children are partakers of flesh and blood, he (Christ) also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;" aT-12:19

(Heb 2:17), "Wherefore in all things it behooved him to be made like unto his brethren...". aT-12:20

Numerous Scriptures which also reveal a great oneness between man's flesh and Christ's flesh are also given in Chapter 16. Such Scriptures speaking of Christ's oneness with man, several times use the term "according to the flesh". Considering that man's body is mortal and corruptible, do not the above Scriptures indicate, that Christ in His earth life experience also took on a mortal and corruptible body? aT-12:21

Considering that Jesus speaking of His flesh said "the flesh profiteth nothing" would one believe it to not properly honor Christ's body, to state that it was corruptible as born from Mary? aT-12:22

V The Scriptures in speaking of the resurrection of Christ and man, clearly teach that Christ was the first to resurrect from the dead and clearly reveal that the same power that resurrected Christ from the dead will also resurrect the Christian from the dead. The Scriptures in speaking of the resurrection of Christ and man, count them as a common and mutual resurrection. aT-12:23

V Following are numerous Scriptures pertaining to Christ being the first to resurrect from the dead, please read them carefully; aT-12:24

(Acts 26:23), "That Christ should suffer, and that he should be the first that should raise from the dead, and should shew light unto the people, and to the Gentiles". aT-12:25

(Col 1:18), "And he is the head of the body, the church who is the beginning, the firstborn from the dead, that in all things he might have the preeminence" aT-12:26

(Rev 1:5), "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead...". aT-12:27

V (1 Cor 15:20-21), "But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead". Note how the word "them" as used above involves mortal and corruptible man and states Christ was the first of them to resurrect. aT-12:28

V Cor 15:23), "But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming". Note how this verse includes Christ with mortal and corruptible man. aT-12:29

For Christ to raise from the dead was not a small thing and involved a mighty power of God. Eph :19-20 reads, "...according to the working of his mighty power. which he wrought in Christ, when he raised him from the dead...". aT-12:30

Following are several Scriptures which teach the same power that resurrected Christ from the dead will also resurrect the true Christian from the dead; aT-12:31

V (Romans 8:11), "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you". Does not this verse through stating "shall also quicken your mortal bodies" indicate that Christ's body was mortal as is man's? aT-12:32

(1 Cor 6:14), "And God hath both raised up the Lord, and will also raise us up by his own power". aT-12:33

(2 Cor 6:14), "Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you". aT-12:34

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

Considering how Paul in nigh above Eph 1:19-20 spoke of a mighty power being required to resurrect Christ from the dead, and considering how the above Scriptures teach that the same power which raised up Christ from the dead will also raise up man from the dead, does it seem proper to believe that mankind must resurrect from the obstacle of a corruptible and mortal body while Christ did not need to resurrect from the obstacle of such a body? aT-12:36

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

Paul also speaks of Christ's resurrection and man's resurrection as a one type resurrection in saying the following aT-12:38

(1 Cor 15:13) "But if there be no resurrection of the dead, then is Christ not risen:" aT-12:39

(1 Cor 15:16) "For if the dead rise not, then is not Christ raised:". aT-12:40

One should consider the question; if Christ was raised from a lessor obstacle and death, than man needs to be raised from, and Christ's resurrection involved a lessor victory than is required for man's resurrection, why would Paul teach as above that if man doesn't resurrect then Christ would neither have resurrected? aT-12:41

V Considering all the Scriptures concerning Christ's experience in the flesh and being like unto man, Apostle John had reason to say "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." (1 John 4:3). aT-12:42

Following are several more verses which also pertain to Christ's earth life experience in the flesh; aT-12:43

V (Romans 6:9) "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him". This verse clearly reveals that after Christ's resurrection, a certain power of death did not have dominion over Him as it did before His resurrection. Thus this verse clearly reveals that Christ during His earth life experience in the flesh was under a particular power of death, as is a mortal man. aT-12:44

V (2 Cor 13:4) "For though he was crucified through weakness, yet he liveth by the power of God...". This verse quite clearly is speaking of the weakness of Christ's physical body in that it as born from Mary was subject to dying. aT-12:45

V (Hebrews 5:7) "Who in the days of his flesh, when he had offered up prayers and supplication with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;". Firstly note that this verse speaks of "the days of his flesh" which clearly gives the thought that Christ graduated from a particular fleshly aspect, secondly note this verse speaks of Christ being saved from death, which gives the thought that it was a special act of God that rescued and delivered Christ from death, rather than that His body was born from Mary in an immortal state. aT-12:46

V Considering that man's body is corruptible and mortal, aT-12:47

V considering how the above Scriptures in Hebrews chapter 2 teach such a oneness in Christ and man (according to the flesh), aT-12:48

V considering how the Scriptures speak of the same power that resurrected Christ from the dead, also resurrecting mankind from the dead, aT-12:49

V considering how the Scriptures speak of the resurrection of Christ and man as common or mutual resurrection of which Christ is the first born or firstfruit (first to experience), aT-12:50

V considering how the Scriptures use Christ's resurrection experience to encourage in man a living hope of resurrecting from a corruptible and mortal body, aT-12:51

V considering how the Scriptures speak of Christ not seeing corruption and connect this to God not suffering such to happen, aT-12:52

V considering how the Scriptures clearly connect Christ not seeing corruption to His resurrection, aT-12:53

V considering how Paul speaking of Christ's resurrection says, "now no more to return to corruption", aT-12:54

V considering all the above, and considering that Jesus speaking of His flesh (body) said it "profiteth nothing", it is quite obvious that Jesus did not see corruption because of the resurrection experience rather than because of being born from Mary in an incorruptible and immortal body. aT-12:55

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

Following are Scriptures which yet further indicate that Christ's body was corruptible (as born from Mary). These Scriptures could well be understood to teach that Christ took upon Himself a body having obstacles such as man's body has, so that Christ could encounter and overcome these obstacles in Himself, and thereby establish a remedy for or victory over these obstacles for man; aT-12:57

(1 Cor 15:21) "For since by man came death, by man came also the resurrection of the dead". aT-12:58

(Heb 2:14) "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;". aT-12:59

(Gal 4:4-5) "But when the fullness of the time was Come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons". aT-12:60

If Christ did not take upon himself, that under which mankind is, could Christ truly have been the firstfruit of the resurrection? aT-12:61

Chapter 15 hereafter, pertains to Christ being a sinless, Holy, and irreplaceable sacrifice, through which man can be redeemed. Considering that the flesh of animal sacrifices was called Holy flesh and the instruments of the tabernacle were called Holy instruments, even though being subject to corruptive properties, it is clear that Christ's body was not made evil or void of Holiness because of being corruptible. One should again remember how material matter is not evil of it's self. One should also remember the example given in chapter 6, concerning books being good and evil without their material matter being so. aT-12:62

Paul said, "there is nothing unclean of itself" (Romans 14:14) and said "Unto the pure all things are pure" (Titus 1:15). Considering that "Unto the pure all things are pure” and considering the Holiness and purity of Christ, should one think that corruptible and mortal flesh (body matter) would have been impure to Christ? One should again remember that Paul even spoke of the bodies of the Christian being a Holy sacrifice. aT-12:63

John 2:19-21 reads, "Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body" (John 2:19-21). Later some individuals, with reference to Christ's above statement said, "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands" (Mark 14:58). John 2:19-21 does not record that Jesus spoke of his first temple (body) and second temple (body) as being built with and without hands, yet if Jesus did one should consider that a body made with hands could symbolize having a corruptible body before His resurrection, while a body made without hands could symbolize resurrecting into an incorruptible and immortal body. One should here also consider that Jesus quite clearly speaking of His resurrection on the third day said', "...the third day I shall be perfected" (Luke 13:32). aT-12:64

Jesus speaking of Himself said, "Therefore doth my father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again, This commandment have I received of my Father" (John 10:17-18). Jesus also said "...I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:" (John 11:25). Considering firstly that Christ was the resurrection and the life and His quickening Spirit had power to resurrect His own body, considering secondly that Christ had power to miraculously evade any human power that would try to kill Him, considering thirdly that Christ to evade being crucified could have simply asked help of God, and had twelve legions of angels to deliver Him (Matt 26:53), and considering lastly that Christ could have healed His own bodily injuries like as He healed the bodily injuries of other individuals, it is clear that even if Christ's body were mortal or corruptible no man could take Christ's life from Him. Although man had no power over Christ, and no man could take Christ's life from Him, yet it is quite obvious that while Jesus was in His corruptible and mortal body, as long as no miracle intervened, wounds would have taken His life as they did at the time of Him being crucified. One should again consider 2 Cor 13:4 which speaking of Christ reads, "For though he was crucified through weakness, yet he liveth by the power of God...". This weakness spoken of here likely pertains to Christ's mortality as had while on earth. aT-12:65

Section 1

Chapter 13

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

Following are several Scripture texts which clearly teach that the resurrection of man will take place at Christ's second coming; 1 Cor 15:22-23& 15:51-52, 1 Thess 4:16, John 6:39&40 &44&54. The second coming of Christ is considered much more by the writer in an article entitled "The Millennium and Christ's Kingdom". aT-13:1

In considering the resurrection of the bodies of the saints, when Christ returns, technically there will be 3 classes of individuals and bodies involved. One class involves those who are yet alive who have never yet seen physical death. The second class involves those will have died just prior to Christ's return, whose bodies will not yet have had time to see corruption. Of this class some may have been in the grave 3 days before their resurrect, just as Christ was before His resurrection. Concerning this class they basically in all points will resurrect the same as did Christ. The third class involves those who have been dead for a longer period of time, whose bodies have seen corruption (decay), and may have been decayed and returned to dust for thousands of years. aT-13:2

At the resurrection of the last day, the resurrection of many will slightly differ from Christ's resurrection, in that many will have experienced corruption and returned to dust while Christ did not. Some will not even have experienced physical death. Although the above differences exist, yet such differences do not contradict with those many Scriptures which speak of the resurrection of Christ and man as a one type resurrection of which Christ is the firstfruit. No matter what condition one's earthly body is in at the time of the resurrection, all the redeemed, together with Jesus, will receive a incorruptible and heavenly body in place of their mortal and corruptible body which all had while on earth! At the time of the resurrection, whether one's body has already seen corruption and returned to dust or whether one's body has not yet seen corruption, to know exactly how God will deal with the Christian's earthly body (or the remains thereof) when giving him a heavenly body is difficult to know. aT-13:3

Following are several Old Testament Scriptures concerning the resurrection; aT-13:4

(Job 19:26), "And though after my skin worms destroy this body, yet in my flesh shall I see God". aT-13:5

(Psalms 16:9), "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope". aT-13:6

(Isaiah 26:19), "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for the dew is as the dew of herbs, and the earth shall cast out the dead". aT-13:7

(Daniel 12:2), "And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt". aT-13:8

Following are several New Testament Scriptures concerning the resurrection; aT-13:9

(1 Cor 15:50) "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." Note how this verse states that man's earthly and corruptible, physical body cannot inherit incorruption. aT-13:10

(2 Cor 5:1) "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." Note how this verse speaks of our mortal and corruptible bodies being dissolved, and speaks of our incorruptible and immortal body as being a heavenly building, made by God and not with hands. Mark 14:58 also speaks of Jesus after His resurrection having a body made without hands reading "We heard him say, I will destroy this temple [body] that is made with hands, and within three days I will build another made without hands." aT-13:11

(2 Cor 5:2) "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:" Note how this verse speaks of the Christian's new body being from heaven or a heavenly body. aT-13:12

The writer some time would like to write more on this subject, but will leave this as enough for here. aT-13:13

Section 1

Chapter 14

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

Although many Scriptures portray that Christ's body, as born from-Mary, was corruptible, 1 Peter 1:18-19 likely is understood by some to teach that Christ's body as born from Mary was incorruptible. 1 Pet 1.18-19 reads, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot:" (Note this Scripture numerous times will be referred to as this particular Scripture). aT-14:1

In considering this particular Scripture, various possible meanings or views of it should be considered. In considering this Scripture one should consider that the Scriptures appear to use the terms Christ's blood or blood of Christ's to represent or speak of Christ's sacrificial death in man's place, rather than to denote Christ's literal body matter. The Scriptures even use the word "cross" to represent or denote Christ's sacrificial death in man's place reading, "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:" (Eph 2:16) . It is clear that man is not saved by the literal piece of wood on which Jesus was crucified yet it is clear man is saved by Christ's sacrificial death in man's place which the term "cross" at times represents. If Peter would have written as follows, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious cross of our Lord and Saviour Jesus Christ", should it then be thought that the material piece of wood on which Christ was crucified is incorruptible? aT-14:2

Although it is clear that man is redeemed by Christ's blood as it represents or denotes his sacrificial death in man's place, yet it does not seem reasonable to think that man is redeemed by Christ's blood with only regard to the body matter thereof of which Jesus firstly said it "profiteth nothing" and secondly counted as a mere temple wherein He dwelt. It is a vital and obvious truth that man is redeemed by Christ's blood as it represents or denotes Christ's sacrificial death in man's place, rather than redeemed by corruptible earthly riches, while likely Peter in the above verses simply is promoting this vital truth. aT-14:3

In considering this particular Scripture one should also consider that the term "Christ's blood'' could represent or pertain to the living element (Christ's quickening Spirit, the Word) that dwelt in His blood as well as represent the material matter of Christ's blood. Peter in this verse could be emphasizing that man is redeemed by the living element, the Word and Spirit that dwelt in Christ's blood, rather than teaching that man is redeemed by the mere material matter of Christ's blood. It is clear the quickening Spirit of Christ (the Word), which gave life to Christ's blood is incorruptible as 1 Pet 1:23 reads "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." It may be worth while to note that Peter spoke of being born again of the incorruptible word of God as above, just several verses after he stated that man is" ...not redeemed with corruptible things, as silver and gold". aT-14:4

1 Peter 1:18-19 which is being considered in this chapter could be using the term "precious blood of Christ" both to represent Christ's death in man's place and to represent the Christ's Spirit and Word that dwelt in His blood. aT-14:5

Apostle Paul, speaking of redemption's plan says, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Romans 3:2). Much honor is due the quickening Spirit of Christ (the Word) which dwelt in Christ's flesh, firstly because Christ's body being an instrument of Christ's quickening Spirit, by His influence was a body without sin and could be presented to God as a perfect and Holy sacrifice (a ransom for man's sins), and secondly because by the power of Christ's quickening Spirit, Christ's body after being put to death, resurrected, becoming the first body to experience the resurrection. Although Christ's mortal and corruptible body was involved in redemption's plan in that it died as a sacrifice for man's sins, yet considering the important functions of the quickening Spirit of Christ (the Word), in redemption's plan, and considering Christ's quickening Spirit was incorruptible, it is clear that man is "...not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot (1 Pet 3.18-19). aT-14:6

The next chapter pertains to Christ being a Holy, sinless, and irreplaceable sacrifice, capable of paying man's sin debt and redeeming him from the penalty of the law. The next chapter also reveals that the feature or aspect of Christ's body being corruptible and mortal would not disable or disqualify Christ from being such a sacrifice. aT-14:7

One should ask himself the question; if Christ's body were incorruptible or immortal, could it have in truth suffered wounds, pain, and death, and been a suffering and bleeding sacrifice such as Christ's body was, and could Christ's body in truth have been the firstfruit of the resurrection as the Scriptures teach. aT-14:8

Section I

Chapter 15

Considers Christ's Vital Work In Giving Himself To Die As A Sacrifice (Offering) To Redeem Mankind.

Considers The Importance Of The Sacrifice Of Christ.

Considers The Superiority Of Christ's Sacrifice As Compared To Animal Sacrifices.

God when speaking to Adam and Eve in the Garden of Eden stated that sin must be paid for (penalized) with death saying, "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen 2:17). Ezek 18:4 and Romans 6:23 also reveal that the penalty for sin is death reading, "...the soul that sinneth, it shall die", "For the wages of sin is death". aT-15:1

This penalty of death involves three aspects which are, firstly spiritual death, which death consists of being subject to the "law of sin" (Adamic inclinations), secondly physical death which death consists of being subject to a body that grows feeble with age, dies, and decays (mortal and corruptible), and thirdly eternal death which death consists of the final penalty for sin which is damnation in hell. Adam and Eve and their descendants by the sin of disobeying God, became subject to this penalty of death, including all three aspects. Yet God in love and mercy found and provided a ransom for man, which made possible that man can escape eternal death, and made possible that man can in due time be delivered from spiritual and physical death! This ransom consisted of the sacrifice of Christ. aT-15:2

Christ was a sacrifice which paid man's sin debt through bearing man's sin upon himself and dying in man's place, as is clearly revealed in the following Scriptures; aT-15:3

(Heb 9:26&28), "...but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself... ...So Christ was once offered to bear the sins of many...". aT-15:4

(Heb 10:10-12) "By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man [Christ], after he had offered one sacrifice for sins for ever, sat down on the right hand of God;" aT-15:5

(1 Cor 5:7) "...For even Christ our Passover is sacrificed for us". aT-15:6

(Eph 5:2) "And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour." aT-15:7

(Isa 53:12), "...and he bare the sin of many, and made intercession for the transgressors". aT-15:8

(1 Pet 2:24), "Who his own self bare our sins in his own body on the tree...". aT-15:9

(Gal 3:13), "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree". aT-15:10

(1 Thess 5:10), "Who died for us, that, whether we wake or sleep, we should live together with him". aT-15:11

Although Jesus in being a sacrifice for man's sin, died on the cross, rather than being burned upon an alter, as animal sacrifices were, yet according to the above Scriptures, such difference clearly does not subtract from Jesus being counted as a sacrifice. aT-15:12

Col 2:14 speaks of Christ's sacrificial death satisfying the laws demand of death reading, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross". aT-15:13

Following are Scriptures which clearly reveal that no man; (other than Christ), could have provided the sacrifice or ransom, as was needed to redeem man. aT-15:14

(1 Tim 2:5-6), "For their is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time". aT-15:15

(Acts 4:10&12), "...name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead... Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved". aT-15:16

(1 Cor 3:11), "For other foundation can no man lay than that is laid, which is Jesus Christ". aT-15:17

(Psalms 49:6-8), "They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever:)". aT-15:18

(Job 25.4), "How then can man be justified with God? or how can he be clean that is born of a woman?". aT-15:19

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

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

God in the Old Testament era ordained that His people sacrifice animals for their sins. Yet apostle Paul in the following Scriptures clearly teaches that animal sacrifices in themselves could not take away man's sin, and teaches that it is solely the sacrifice of Christ that could provide a ransom for man's sins; Paul says, "For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body (Christ's body) hast thou prepared me:. ...By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices (animal sacrifices), which can never take away sins:" (Heb 10:4-5&10-11). aT-15:22

It is quite clear Old Testament animal sacrifices were to remind man of sin and of it's penalty of death. Heb 10.3 concerning such reads, "But in those sacrifices there is a remembrance again made of sins every year". aT-15:23

Animal sacrifices were symbolical of the Sacrifice of Christ. Heb 9:9-10 concerning such reads, "Which was a figure [symbol] for the time then present, in which were offered both gifts and sacrifices... imposed on them until the time of reformation [Messianic reformation]". aT-15:24

Christ's fulfillment of Old Testament Temple sacrifices is signified in that after Christ was sacrificed on the cross "...the vail of the temple was rent in twain from the top to the bottom... (Matt 27:51) aT-15:25

Old Testament scriptures repeatedly commanded (very often within Leviticus and Numbers) that animal sacrifices, be animals having no spot or blemish. Animal sacrifices, involving animals with blemishes, were unacceptable to God. God's message to those who sacrificed animals with blemishes was, "...ye brought that which was torn, and the lame, and the sick, thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing..." (Malachi 1:13-14). The requirement for animal sacrifices to be without spot and blemish corresponds with Christ being without sin, and being sacrificed as such. aT-15:26

In considering animal sacrifices as compared to the sacrifice of Christ, one should consider that animals simply are unintelligent creatures (creatures which cannot reason as man), which have only a temporal spirit, which spirit after the death of the body ceases to exist (Eccl 3:11). Animal bodies are merely instruments of an unintelligent mind and temples of a temporal spirit. Christ's body and flesh, rather than being as such, was a Holy instrument of the knowledge and wisdom of the quickening Spirit of Christ (the Word) and was a temple for Him. aT-15:27

The sacrifice of Christ was far superior to animal sacrifices because it involved, Christ the eternal Word dwelling in the flesh. The sacrifice of Christ was irreplaceable because it involved the suffering of the body, soul, and Spirit of the only Son of God. The sacrifice of Christ involved the crucifying of a body which never was used as an instrument at unrighteousness but rather had done many good and wonderful works. Clearly Christ was sacrificed as a lamb without blemish and without spot. As an element symbolized is greater than that which symbolizes it, so also the sacrifice of Christ was greater than animal sacrifices. aT-15:28

Although the sacrifice of Christ was far superior to animal sacrifices, yet even animal sacrifices in the Old Testament, had an important place in God's plan insomuch that such sacrifices were often called "most Holy" and their flesh was called "holy flesh". Scriptures which speak of the flesh of animal sacrifices as most holy and name such holy flesh are Leviticus 6.25, 6:29, 7:1, 10:17, 14:13, Hag 2:12, Jer 11:15, while many more such scripture texts could be given. Considering the superiority of the sacrifice of Christ as compared to animal sacrifices, and considering that animal sacrifices, whose bodies obviously were corruptible, were considered most Holy, it is clear that the sacrifice of Christ, was not made void of Holiness or been disqualified to redeem us because of His body being corruptible. Again one should consider the question; how could Christ in truth have been a suffering bleeding sacrifice who truly died for us, had his body been incorruptible or immortal? aT-15:29

Section 1

V Chapter 16

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

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

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

Group One;

V Scriptures that speak of Christ Being the Seed of Mankind. aT-16:3

(Gen 3:15) God speaking to the serpent (Satan) said, "And I will put enmity between thee and the woman [Eve], and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel". aT-16:4

(Acts 13:22-23) "...David the son of Jesse... Of this man's seed hath God according to his promise raised unto Israel a Saviour Jesus". aT-16:5

(Heb 2:16) This verse clearly speaking of Jesus reads "For verily he took not on him the nature of angels, but he took on him the seed of Abraham". aT-16:6

(2 Tim 2:8), "Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:". aT-16:7

(John 7:42), "Hath not the scripture said, That Christ cometh of the seed of David...". aT-16:8

Group Two;

V Various Scriptures that Reveal a Close Relation Between Christ and Man. aT-16:9

(Deu 18:15), Herein Moses speaking to the people said, "The Lord thy God will raise up unto thee a prophet [Christ] from the midst of thee, of thy brethren, like unto me [Moses]: unto him ye shall hearken;". aT-16:10

(Deu 18:18), Herein God was speaking to Moses, "I will raise them up a Prophet [Christ] from among their brethren, like unto thee [Moses]; and will put my words in his mouth and he shall speak unto them all that I shall command him". aT-16:11

(Acts 3:22), Herein Apostle Peter repeating what Moses had spoken said, "For Moses truly said unto the fathers, A prophet [Christ] shall the Lord your God raise up unto you of your brethren, like unto me [Moses]; him shall ye hear in all things whatsoever he shall say unto you". aT-16:12

(Acts 7:37), Herein Stephen repeating what Moses had spoken, said, "This is that Moses, which said unto the children of Israel, A prophet [Christ] shall the Lord your God raise up unto you of your brethren, like unto me [Moses], him shall ye hear". aT-16:13

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

Also one should consider that numerous times people, desiring to be healed in a respectful way called Christ the "Son of David," after which Christ then healed them. aT-16:15

Group Three;

V Scriptures that Teach a very Close Relation Between Christ and Man. aT-16:16

(Isaiah 11:1-2) Herein Isaiah speaking of Christ's relation to King David's father (Jesse) said, "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him. the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;". aT-16:17

(Acts 2:29-30) Herein Apostle Peter reveals a real close relation between David and Christ saying, "Men and brethren, let me freely speak unto you of the patriarch David, ...and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;" Although the Old Testament Scripture which Peter likely was referring to, appears to be speaking of Solomon rather than Christ, one must consider that Apostle Peter saw fit to speak of Christ in this way. aT-16:18

(Rev 22:16) Herein Jesus after having ascended to heaven said, "I Jesus... am the root and the offspring of David, and the bright and morning star". aT-16:19

(Heb 2:11) "For both he that sanctifieth [Christ] and they who are sanctified [man] are all of one: for which cause he is not ashamed to call them brethren aT-16:20

(Heb 2:14), "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same...". aT-16:21

(Heb 2:16-17), "For verily he took not on him the nature of angels, but he took on him the seed of Abraham. wherefore in all things it behooved him to be made like unto his brethren..." aT-16:22

Group Four;

V Scriptures That speak of Christ Being a Descendent of Man According to The Flesh. aT-16:23

(Acts 2:29-30) "...patriarch David... Therefore being a prophet and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne". aT-16:24

(Roman 1:3) "Concerning his Son Jesus Christ our Lord, which was make of the seed of David according to the flesh". aT-16:25

(Romans 9:5), "Who are Israelites... whose are the fathers and of whom as concerning the flesh Christ came".. aT-16:26

Group Five;

V Scriptures Concerning Christ's Connection to Mary. aT-16:27

(Isaiah 7:14), "...Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel". aT-16:28

(Luke 1:31), "And, behold, thou shalt conceive in thy womb. and bring forth a son, and shalt call his name Jesus". aT-16:29

(Luke 2:21), "...his name was called JESUS, which was so named of the angel before he was conceived in the womb".; aT-16:30

(Matt 1:20), "...Fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost". aT-16:31

(Gal 4:4), "...God sent forth his Son, made of a woman, made under the law,". aT-16:32

Note, three of the above Scriptures speak of a conception occurring within Mary. Also note how the above Scriptures speak of Mary (Mary herself) conceiving, rather than speak of a sealed conception occurring within Mary (Mary herself not conceiving). aT-16:33

The Scriptures (Scriptures as in paragraphs aT-16:106-125) speaking of Mary generally call her the mother of Christ, amounting to at least 18 times, while the Scriptures also, numerous times, call Christ the Son of Mary. aT-16:34

V Following is a list of Scriptures and aspects to consider followed by various questions; aT-16:35

V Considering that the Scriptures addressing the Israelites, teach that Christ would come of their brethren and would be like unto Moses, aT-16:36

V considering that the Scriptures repeatedly call Christ the seed of mankind, teaching that Christ is the seed of Eve, the seed of Abraham, and the seed of David, aT-16:37

V considering that the scriptures speaking of "Jesse" the father of king David, and of Christ's relation to him, call Christ a "rod out of the stem of Jesse", aT-16:38

V considering that the Scriptures speaking of Christ and Jesse teach that Christ is "a branch ...out of his (Jesse's) roots", aT-16:39

V considering that Jesus in Revelations calls Himself "the root and offspring of David", aT-16:40

V considering the Scriptures most always call the relation between Mary and Christ, "mother and Son", aT-16:41

V considering that Jesus most always called Himself the Son of man, aT-16:42

V considering the Scriptures speak of Mary conceiving, before she gave birth to Christ, and teach that Christ was made of a woman, aT-16:43

V considering how Peter in Acts 2:29-30 spoke of Christ being the "fruit of his [David's] loins, according to the flesh", aT-16:44

V considering that Paul calls Christ the "seed of David according to the flesh", aT-16:45

V considering that Paul concerning Christ's relation to the Israelites says, "who are Israelites... Whose are the fathers, and of whom as concerning the flesh Christ came", aT-16:46

V considering that Hebrews chapter two says. "forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same", "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren", and concerning man and Christ says, "both... are all of one", aT-16:47

V considering it is quite obvious that Christ's flesh as born from Mary was corruptible (remember chapter 12) aT-16:48

V considering the great oneness in the resurrection of Christ and man!, aT-16:49

V considering that man's flesh (body matter) is merely the material matter of the body, and is not something that of it's self is evil or a defilement of sin to man who dwells therein (remember chapters 6-8), aT-16:50

V considering that apostle Paul says "..,that there is nothing unclean of itself..." (Romans 14:14), and says, "Unto the pure all things are pure..." (Titus 1:15), aT-16:51

V considering that Paul speaks of the physical bodies of the Christian as Holy, because of them being a temple wherein the Spirit of God dwells, aT-16:52

V considering that it was possible for Christ to have inherited man's flesh (body matter), without having inherited the spirit of man and the "law of sin", aT-16:53

V considering that man's flesh (body matter) of it's self, would not defile or make sinful any Spiritual power or person that would be grafted thereon, aT-16:54

V considering that the vital doctrine and truth, which states that Christ was not defiled by sin and was a spotless lamb of God, would not be violated or contradicted through Christ being grafted onto man's flesh (body matter), aT-16:55

V considering that man must be careful lest he place to much emphases on the things that are seen (outer man), and forget the importance and reality of those things that are not seen (Spirit or inner man), aT-16:56

V considering how some thing can be said to become or be made another thing, without that thing in reality or of it's self turning into the other thing (note clear examples of such are provided in paragraphs aT-11:36-38), and thus the Scripture which reads "the word was made flesh" in no way, necessarily means that the Word Himself turned into and became flesh. aT-16:57

V considering how the term "the word was made flesh" (John 1:14), can properly describe the occurrence of the eternal Word entering into and being manifest within and through a body of flesh, aT-16:58

V considering that although it is clear that Christ's real person or Spirit (inner man) originated from heaven, yet no Scriptures give evidence or specifically teach that Christ's flesh (body matter) originated from heaven, (remember chapter 10) aT-16:59

V considering that Christ speaking about the values of His flesh and Spirit said, "It is the spirit that quickeneth; the flesh profiteth nothing", aT-16:60

V considering all the above and remembering Jesus revealed that His body merely was a temple wherein He dwelt, for what reason would one conclude that, Christ the Son of man, was not a physical descendent (offspring) of man according to the flesh (body matter)? aT-16:60.5

V Again considering all the above principles and Scriptures, how can one conclude that Christ did not inherit man's flesh (body matter) because it in it's self would have been a defilement of sin to Christ. Or how can one conclude Christ could not have inherited man's flesh (body matter) because Christ's flesh (body matter) as had before His resurrection was incorruptible or divine? aT-16:61

V Considering the Apostle Paul said, "Unto the pure all things are pure" (Titus 1:15), and considering the Holiness, and purity of Christ, could not man's flesh (body matter) been pure to Him? aT-16:62

V Again considering all the above, and considering that the Scriptures which speak of Mary's conception, speak of a conception taking place within her and of Mary herself conceiving, does it seem proper to think that Mary had no part in this conception such as women normally and naturally have? (Note if Mary's conception consisted only of a sealed conception (conception independent of Mary) occurring within her, and Mary only gave nourishment shelter, and birth to that conceived unit within her, Mary herself did not conceive.) aT-16:63

V Considering all the above, how can one conclude other than that the Word was made flesh, by Christ the Word taking upon Himself a fleshly body, which was physically descendent (an offspring) of mankind? aT-16:64

V Considering all the above Scriptures one must admit that many Scriptures do not support or agree with the belief or creed which declares that Mary's flesh (body matter) had no connection to Christ's flesh (body matter) and declares that Mary's sole involvement with Christ was giving Him nourishment and birth. Such creed or belief clearly denies that Christ was true descendent (offspring) of man according to the flesh (physical descendent). aT-16:65

V If Christ had no connection to Mary except nourishment, shelter, and being born of her, how could Christ be a true "Son of man", "Seed of David or Abraham? Scriptures in Hebrews chapter 2 read: "forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same", "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren", and concerning man and Christ read, "both... are all of one", aT-16:66

V Considering all Scriptures and all the above, one must also admit that many Scriptures do not agree with or support the belief (creed) that declares that the Word (Christ) Himself turned into and was transformed into flesh rather than Christ the Word taking on or entering into a body of flesh. aT-16:67

V Apostle John in 2 John 7&9-10 reveals that it is very important to believe that Christ came in the flesh saying, "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist... Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house neither bid him God speed:". He also said much the same in 1 John 4:2-3 which reads, "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." aT-16:67.5

Jesus speaking of conditions at the time of His return said, "...Nevertheless when the Son of man cometh, shall he find faith on the earth?" (Luke 18:8). How serious is the error of denying that Jesus is a physical descendent of man according to the flesh? To the writer it appears very serious, firstly because it distorts basic principles of our Saviour in whom we must believe in to be saved, and secondly because it distorts very basic principles of the resurrection! Numerous other distortions that are created by denying that Christ truly came in the flesh are given in section two of this writing. aT-16:68

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

V After studying, and writing on this subject as above, the writer learned of the writings of Ignatius, Ireneus, and Tertullian, on this subject. Some quotations of their writings are given below. aT-16:69

V Ignatius who was an early Christian, according to the "Martyrs Mirror" was a disciple of Apostle John and was martyred in A. D. 111. In the writings of Ignatius is written as follows; aT-16:70

V "who is both flesh and spirit, born and unborn, God in man, true life in death, both from Mary and from God, first subject to suffering and then beyond it, Jesus Christ our Lord". aT-16:71

V "Jesus Christ, who physically was a descendant of David, who is Son of man and Son of God". aT-16:72

V "...our Lord that he is truly of the family of David with respect to human descent, Son of God with respect to divine will and power, truly born of a virgin... aT-16:73

V The above was found in J.B. Lightfoot's translation of the Apostolic Fathers on pages 88, 92, and 110. aT-16:74

V The following was found within the "Ante-Nicene Fathers" which is a set of books containing early Christian writings. aT-16:75

V Irenaeus an early Christian, according to the "Martyrs Mirror", was a disciple of Polycarp, and was martyred in the year 204. Polycarp was appointed by Apostle John to be bishop of Smyrma. In Irenaeus's writing is written as follows; aT-16:76

V "Those, therefore, who allege that He took nothing from the Virgin do greatly err, [since] in order that they many cast away the inheritance of the flesh, they also reject the analogy [between Him and Adam]." aT-16:77

V "For if He did not receive the substance of flesh from a human being, He neither was made man nor the Son of man;" aT-16:78

V "Superfluous, too, in that case is His descent into Mary; for why did He come down into her if He were to take nothing of her? Still further, if he had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth..." (Book 1 Page 454) aT-16:79

V Tertullian was born about the year 150 A.D (his date of death is not known). He did very much writing and has numerous writings in the "Martyrs Mirror" . In Tertullian's writings is written as follows; aT-16:80

V "Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man?" (Book 3 Page 525). aT-16:81

V "Now, since He is the blossom of the stem which David, sprouts from the root of Jesse;... They deny to the fruit it's blossom, and to the blossom its stem, and to the stem its root;... the flesh of Christ is inseparable, not merely from Mary, but also from David through Mary and from Jesse through David." (Book 3 Page540) aT-16:82

V "Christ was made of the seed of David, according to the flesh, which, therefore, was His own likewise. Christ's flesh, then is of David's seed... Since He is of the seed of David in consequence of Mary's flesh, He is therefore of Mary's flesh because of the seed of David". (Book 3 Page 540) aT-16:83

V "He was able to have a woman for His mother without a human father. He is thus man with God, in short, since He is man's flesh with God's spirit, flesh (I say) without seed from man, Spirit with seed from God"... "Forasmuch, therefore , as He is of the Spirit He is God the Spirit, and is born of God; just as He is also born of the flesh of man; Being generated in the flesh as man". (Book 3 Page 537) (Note how Tertullian herein speaks of Christ being God according to Spirit and man according to flesh) aT-16:84

V "Pray tell me why the Spirit of God descended into a woman's womb at all, if He did not do so for the purpose of partaking of flesh from the womb." Tertullian writing to his opponents also wrote, "You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb" Book 3 Page 538) aT-16:85

V "Therefore, as the act of conception was her own so also what she brought forth was her own also, although the cause of conception was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth of Himself, and the prophecy is stultified". (Book 3 Page 539) (Note how Tertullian here teaches concerning Mary's connection to Christ and opposes the view or belief that the Word Himself became flesh). aT-16:86

V "Christ was made of the seed of David, according to the flesh, which, therefore, was His own likewise. Christ's flesh, then is of David's seed... Since He is of the seed of David in consequence of Mary's flesh, He is therefore of Mary's flesh because of the seed of David". (Book 3 Page 540) aT-16:87

V In Tertullian's time some individuals feared Jesus would have lost His Holy and divine position, had He taken upon Himself too much humanity. To them Tertullian wrote; "God is in no danger of losing His own state and condition". (Book 3 Page 523) aT-16:88

V "Then you say, if He took our flesh, Christ's was a sinful one. Do not, however, fetter with mystery a sense which is quite intelligible. For in putting on our flesh, He made it His own; in making it His own, He made it sinless."(Book 3 Page 536) aT-16:89

Tertullian writes much more on this subject, but the above should be sufficient. aT-16:90

The writer desires that people would believe that Christ was a physical descendent of David according to the flesh, because of the many plain Scriptures as given above, rather than simply because the ancient above writers wrote as given above. aT-16:91

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

Although many Old Testament Scriptures prophesy of the Messiah (Christ), and numerous Scriptures clearly speak of the Messiah being the seed of mankind or David, yet surprisingly few Old Testament Scriptures reveal that the Messiah would be the Son of God. One Scripture which gives the Messiah a title like to being the Son of God, which is Isaiah 9:6 which reads, "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder: and his name shall be called wonderful, counselor, The mighty God, The everlasting Father, The Prince of Peace". Note paragraphs bF-2:2-11 give various other Scriptures which could indicate the Messiah would be the Son of God. aT-16:93

Because Old Testament Scriptures spoke little and not so clearly about the Messiah being the Son of God, and yet clearly spoke of Him being the Son of man or David, the Jews likely thought too much of the Messiah as being merely the Son of man or David. Such is possibly why so many Jews were offended at Christ when He taught that He was the Son of God. Although Jesus most often called Himself the Son of Man, He yet at times endeavored to show the people He was more than such, for Christ's real or main person (Spirit) was the Son of God. Likely Jesus, in the following Scriptures was endeavoring to reveal to the Scribes and Pharisees that He was more than merely the Son of David;. aT-16:94

(Matt 22:41-45) "While the Pharisees were gathered together Jesus asked them, Saying, what think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? " Note the following Scriptures are largely a repeat of this Scripture. aT-16:95

L (Mark 12:35-37) "And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David? For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. David therefore himself calleth him Lord, and whence is he than his son?...". aT-16:96

L (Luke 20:41-44) "And he said unto them, How say they that Christ is David's son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he than his son?" aT-16:97

Likely Jesus stated the above to the Scribes and Pharisees to cause them to realize He was more than merely the son of David, and to reveal to them their lack of knowledge concerning Christ's whole person such as in being both the root and offspring of David. Jesus had reason to say "I am the root and the offspring of David" (Rev 22:16), for according to the flesh He was the offspring of David, while according to the Spirit He was the root of David (together with God was creator of mankind). It is impressive to think that Jesus, in one of His last Biblically recorded messages to man, speaks of His whole person in relation to King David saying "I am the root and offspring of David and the bright and morning star" (Rev 22:16)! aT-16:98

If Christ's above question which states "If David then call him Lord, how is he his son? " is taken too literally (taken by the technical wording instead of intended purpose), or without regard to the situation inwhich it was asked (out of context), or without proper regard to all Scriptures, one might say Jesus by this particular question reveals that He is not a physical Son of David according to the flesh. In considering Christ's question "If David then call him Lord, how is he his son?" one should also consider Jesus' question in the following Scriptures aT-16:99

(Mat 19:17) "And he said unto him, Why callest thou me good? there is none good but one, that is, God:..." Note the following verses are largely a repeat of this verse. aT-16:100

L (Mark 10:18) "And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God." aT-16:101

L (Luke 18:19) "And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God." aT-16:102

Did Jesus in the above verses mean that He was not good and quite unrelated to and different then God? Absolutely not! aT-16:103

If one by Jesus' question "If David then call him Lord, how is he his son? " must conclude that Jesus was not a son of David according to the flesh (body matter), he to a large extent also needs to conclude that Jesus in the above verses meant that He was not good, and quite different then God! aT-16:104

Christ's Relation to Mary and Joseph

Following are a number of Scriptures which speak of Christ and Mary as mother and Son and speak of Mary's other children being Christ's brethren aT-16:105

(Mat 2:11) "And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh." aT-16:106

(Mat 2:13) "And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him." aT-16:107

(Mat 2:14) "When he arose, he took the young child and his mother by night, and departed into Egypt:" aT-16:108

(Mat 2:20) "Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life." aT-16:109

(Mat 2:21) "And he arose, and took the young child and his mother, and came into the land of Israel." aT-16:110

(Mat 12:46) "While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him." aT-16:111

(Luke 1:43) Herein Elizabeth blesses Mary who had come to see her saying, "And whence is this to me, that the mother of my Lord should come to me?" aT-16:111.5

(Luke 2:33) "And Joseph and his mother marveled at those things which were spoken of him." (note how this verse states Joseph and his mother rather than stating father and mother.) aT-16:112

(Luke 2:34) "And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;" aT-16:113

(Luke 2:43) "And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it." (note how this verse states Joseph and his mother rather than father and mother.) aT-16:114

(Luke 2:51) "And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart." aT-16:115

(Luke 1:43) "And whence is this to me, that the mother of my Lord should come to me?" aT-16:116

(Luke 8:19) "Then came to him his mother and his brethren, and could not come at him for the press." aT-16:117

(John 2:1) "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:" aT-16:118

(John 2:3) "And when they wanted wine, the mother of Jesus saith unto him, They have no wine." aT-16:119

(John 2:5) "His mother saith unto the servants, Whatsoever he saith unto you, do it." aT-16:120

(John 2:12) "After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days." (Note how this verse differs between Christ's brethren through Mary, and His disciples). aT-16:121

(John 19:25) "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." aT-16:122

(John 19:26) "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!" aT-16:123

(Acts 1:14) "These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren." aT-16:124

(Luke 2:48-49) "And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?" (note how Mary here wrongfully called Joseph Christ's father yet Jesus possibly was correcting her in the next verse by stating "wist ye not that I must be about my Father's [His true Father God] business?") aT-16:125

According to a study of the words "Joseph, son, and father etc." only 1 other place is Jesus called the son of Joseph, in such a way as could be understood to mean that Jesus was Joseph's son. Such Scripture follows; aT-16:126

(John 1:45) "Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph." aT-16:127

Luke 3:23 speaks of Jesus being wrongly thought to be the son of Joseph reading; "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli," aT-16:128

Three other times the unbelieving Jews, degrading Jesus spoke of Jesus as being Josephs son, as here follows; aT-16:129

(John 6:42) "And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?" aT-16:130

(Mat 13:55) "Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?" Verse 58 then states "And he did not many mighty works there because of their unbelief". aT-16:131

(Luke 4:22) "And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?" Within the next several verses Jesus reproves the listeners for not giving due honor to Him, afterwhich they then took Jesus to a hill outside the city, that they might cast him down headlong (Luke 4:23-29). aT-16:132

V In considering the above Scriptures one should consider that although the Scriptures very often count Mary to be the mother of Jesus, yet few or no Scriptures count or portray Joseph as being the father of Jesus. Such even further indicates that Jesus was the son of Mary (according to the flesh) while He was not the son of Joseph according to the flesh. Joseph's relation to Christ is considered further in the next chapter. aT-16:133

Jesus Both Son of God and Son of Mary

Luke 1:30-35 reads; "And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." aT-16:134

In considering the above scripture one should notice that the angel clearly told Mary she would conceive and bring forth a son, to whom God would give the throne of His father David. aT-16:135

Notice how Mary thought of this as her own son who would receive the throne of their ancestors, and wondered how such could be as she did not know a man. aT-16:136

Notice how the angel said that Jesus would also be called the son of God, because of Mary's normal need of man being replaced by the Holy Ghost overshadowing Mary! aT-16:137

V One should consider how clearly the above Scripture, speaks of Christ being a physical and true son of Mary and then also of being the true Son of God! aT-16:138

In Matthew 12:47-50 Jesus stated that his true followers were His family, such as being His physical relatives. In such Scripture Jesus likely meant to reveal that His true followers were of a closer relation and greater importance to Him than any physical mother, sister or brother. Yet such Scripture if taken too literally or out of context, might be understood by some to mean that Jesus had no physical mother or brethren according to the flesh. Such Scripture reads, "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." (Mat 12:47-50). (Note Mark 3:32-35 and Luke 8:19-21 also give this account). aT-16:140

In considering the above Scripture or any Scripture, one must consider it in the context in which it was given, consider it with respect to the spirit (intended purpose) thereof rather than according to the letter (technical wording) thereof, and consider it with regard to all Scriptures. If one thinks Jesus in the above Scripture was showing He had no physical family, they should remember that Jesus also could be understood to have taught that He was not good and quite different then God (Mat 19:17, Mark 10:18, Luke 18:19). One should here again remember the many Scriptures which clearly teach that Christ was the Son or seed of David or mankind according to the flesh, and secondly remember the many Scriptures which speak of such a oneness between man's experiences and Christ's experiences because of Christ's experience in the flesh. Reviewing all the Scriptures and things to consider in paragraphs aT-16:4-66 should without doubt, convince any seeking and sincere person that Christ was a physical descendant of man according to the flesh. Yet may man whose mind is so finite and small, ever be careful before condemning one another's beliefs. aT-16:143

Section 1

Chapter 17

Further Considers Christ's Connection To Mary, And The Family Of David.

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

Luke 1:26-35 clearly reveals that Mary was a virgin when Christ was born. Verse 27 reads "To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.", verses 34 &35 read, "Than said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." (note how Mary asked "How shall this be, seeing I know not a man? and note how the angel clearly told Mary that Holy Ghost would fulfill the place of man, thus leaving Mary a virgin and making God the Father of this conception and Child). aT-17:1

Matt 1:18-25 also clearly reveal that Mary was a virgin when Christ was born. Verse 18 reads, "before they came together, she was found with child of the Holy Ghost", verse 20 reads, "that which is conceived in her is of the Holy Ghost", verse 23 reads, "behold a virgin shall be with child", verse 25 speaking of Joseph reads, And knew her not till she had brought forth... JESUS". aT-17:2

Luke 3:23, "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph...". aT-17:3

Isaiah 7:14, ".. Behold, a virgin shall conceive, and bear a son, and shall call his name immanuel". aT-17:4

Considering the above Scriptures it is obvious that Mary was a virgin when Christ was born and that the God through the Holy Ghost was the Father of this conception. aT-17:5

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

Many Scriptures, such as those following, speak about bone and flesh of the exact same type; Adam speaking of Eve said, aT-17:7

"...This is now bone of my bones, and flesh of my flesh..." (Gen 2:23). Laban speaking of a great oneness between himself and Jacob said, "...Surely thou art my bone and my flesh" (Gen 29:14). Likely in the above verses the aspect of oneness in spirit, is included in the oneness of flesh and blood. When considering all scriptures it appears Jesus inherited and took on actual and literal bone of man's bone and flesh of man's flesh. Yet it should here again be considered, that if God so chose, Jesus could have inherited bone of man's bone and flesh of man's flesh without inheriting the spirit of man and "law of sin" (Adamic inclinations) that normally dwells therein. aT-17:8

It is clear that Christ in being born of Mary had a Father, preexistence, and quickening Spirit that man by his natural birth does not have. Although man has no preexistence as did Christ, man through being born again, can be an adopted son of God and can receive a portion of the quickening spirit of Christ. aT-17:9

Following are scriptures that teach that Jesus would come of the tribe of Juda; aT-17:10

(Gen 49:10), "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be". aT-17:11

(Heb 7:14), "For it is evident that our Lord sprang out of Juda...". aT-17:12

(Rev 5:5), "...behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open book...". aT-17:13

Mary's Connection to the

Tribe of Juda and Family of David

It is clear that Joseph was of the family of David and the tribe of Juda by personal birth, and appears that Mary by birth was also of such descent. Numerous Scriptures given later in this chapter quite clearly reveal that Mary was considered to be of the family of David and tribe of Juda. Yet if perchance Mary were not of the family of David and tribe of Juda by personal birth, likely she was counted to be of such decent at the time of Christ's birth because of having entered that family through marriage betrothal to Joseph. In the Old Testament marriage betrothal alone (even before marriage) was a vital and binding engagement. This chapter considers the possibility of Mary being of the family of David and tribe of Juda by personal birth. Yet if perchance Mary was not of such descent by personal birth, this chapter also considers the marriage betrothal as in the Old Testament and the possibility of Mary having entered the family of David and tribe of Juda at the time of Christ's birth through betrothal to Joseph who clearly was of such descent. aT-17:14

Comparing the genealogies given in Matt 1:1-17 and Luke 3:23-38 indicates that Mary was of the family of David and tribe of Juda by personal birth. In Matthew 1 the genealogies from Christ to David, appear to follow the family line of Joseph, while in Luke 3, it appears like the genealogies from Christ to David follow the family line of Mary. Luke 3 uses King David's son Nathan in the family line connecting Christ to David, while Matthew 1 uses King David's son Solomon in connecting Christ to David. Luke 3 then in going up to Christ uses almost all different names (characters), than what Matt 1 does, and when the same names are used it is quite clear they are different characters which just had the same names. When reaching the generation of Mary and Joseph, Matthew 1:16 then calls Joseph's father Jacob and Luke 3:23 calls Joseph's father Heli. Considering that it is quite obvious their are two family lines involved here, and appears like two fathers of Joseph, it is very possible that this Heli is actually Joseph's father in law rather than his father, thus making Heli to be Mary's father, rather than Joseph's father. Such has been an accepted view. The Scriptures give little information concerning Mary's close relatives. aT-17:15

In the old Testament marriage betrothal was counted as a very binding ordinance in so much that one who was betrothed to another could not easily separate themselves from their betrothed partner. Joseph at the time of Mary's conception could only sever his betrothal with Mary by "putting her away" (note the Greek word which here underlies the term "put her away", also underlies the word divorced). Joseph before understanding that Mary was with child of the Holy Ghost, ".. was minded to put her away privily" (Matt 1:19), because he did not want to make a public issue of her situation. aT-17:16

In the Old Testament immoral conduct with a woman who was not betrothed was dealt with by requiring that the offender marry the one whom he humbled, while immoral conduct with a woman who was betrothed was punished the same as immoral conduct with one's wife. The Scriptures speaking of the punishment for immoral conduct with a betrothed woman, count the betrothed woman as one's wife reading, "If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; ...and ye shall stone them with stones that they die... because he hath humbled his neighbor's wife " (Deu 22:23-24). aT-17:17

Possibly under the Old Testament ordinances the family and tribe into which a woman entered by marriage betrothal was of greater importance than that one into which a woman was born. Considering how binding a betrothal was, if Mary was not of the family of David and tribe of Juda by birth she largely had already become a part thereof at the time of Christ's birth through betrothal to Joseph. aT-17:18

The following Scriptures quite clearly reveal that Mary was counted and considered to be of the tribe of Juda and family of David; aT-17:19

(Luke 1:30-32) "And the angel said unto her, fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:" aT-17:20

Since the Angel speaking to Mary, firstly told Mary, she would conceive in her womb and give birth to a Son, then adding thereto said, "the Lord God shall give unto him the throne of his father David:", does it not appear that the Angel considered Mary to be of the family of David?. Considering how the Angel in the above verses spoke to Mary, does it not also seem that the Angel took for granted that Mary considered herself to be of the family of David? aT-17:21

Luke 2:3-5 reads "And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child." aT-17:22

Note how these verses speak of Joseph being of the family of David. Also note how these verses speak of everyone going to the city of their ancestors to be taxed, and therewith consider that Mary as well as Joseph went to the city of David to be taxed, which indicates that she also was considered a descendent of such city. aT-17:23

One should consider how greatly different this writing interprets the Scripture which reads "the Word was made flesh" than the interpretation which explains this Scripture saying, the word Himself turned into and was transformed into flesh and therefore Christ's flesh originated from nothing other than the Word of God and thus Christ's flesh had no physical connection to mankind's flesh. aT-17:24

Concerning those past writings and confessions of faith that disagree with this article, likely one reason the belief and declaration that Christ could not take on man's flesh was developed and accepted by too many, was because it was believed that man's flesh in it's self would have defiled and make Christ sinful. Yet one's beliefs and conclusions must be in agreement with all Scriptures, and no Scripture or Scriptures dare be overlooked or not given due regards. aT-17:24.5

In considering the material matter of man's body, one should again remember the example of a book being good or evil without it's material matter being so, and remember Paul's writings which read "...there is nothing unclean of itself..." (Romans 14:14), "Unto the pure all things are pure..." (Titus 1:15). In considering man's flesh, one should also consider how Paul speaks of the Christian's hands being Holy and of his body being a Holy sacrifice. Considering that to the pure all things are pure, and considering the purity of our eternal Lord from heaven, who came in the flesh, it is very clear that man's flesh (body matter) would not in it's self have defiled Christ. In concluding this section of the writing one should again consider the many Scriptures and principles such as given in paragraphs aT-16:4-66 which clearly reveal that Christ was a true descendent of man according to the flesh. Truly Christ was the first to resurrect from our very flesh into a glorified body, truly He is the firstfruit of the resurrection, and truly He has proved the possibility of our resurrection by His literal example! Oh man no one deny that Christ came in the flesh! aT-17:25

Section one of this writing brings to attention the possibility of Christ having inherited man's flesh (body matter), without having inherited the spirit of man and the law of sin, to thereby reveal there is basically no reason why Jesus could not have inherited at least man's flesh (body matter). Yet section one, no where states that Christ in coming in the flesh, did not encounter and wholly overcome the "spirit of man" and the "law of sin". Section two of this writing pertains to further vital aspects of Christ coming in the flesh and involves Christ's Spiritual person and nature. aT-17:26

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