On this page this writer will be covering some aspects about Jesus Christ, God's Son.  These subjects are those most closely related to the matter of  the Trinity.  These include His preexistence, names, Deity, incarnation (briefly covered here but in greater detail on the web page Jesus Christ), humanity, the emptying, and the hypostatic union.

1. The Preexistence.  The preexistence of  Jesus Christ has to do with His existence prior to His birth in Bethlehem of  the virgin Mary.  It is important to the proof of  His deity as well as crucial to His being the Second Person of  the Godhead.  There are several passages which imply His preexistence.  These include John 1:14 where He is said to have been "made flesh"; John 17:18, "Thou hast sent Me into the world"; Hebrews 2;14, "took part of  the same [referring to flesh and blood]"; John 8:23, "I am from above"; John 17:14, "I am not of  this world"; and John 3:13 where He says, "He came down  from heaven."  1 Timothy 3:16 tells us that He was "God manifested in the flesh", and end of  the verse speaks of His ascension.  These passages only imply His preexistence.
     a. Major passages.  The major passages for the most part are found in the Gospel of  John.  This is understandable in the light of  the fact that John was emphasizing His deity (Cf. John 20:31).
          1) John 1:1-4, 14.  As we consider these verses, we observe that the phrase, "In the beginning" corresponds to Genesis 1:1.  Thus, at the beginning of  creation, the Word was existing.  The word was is an imperfect tense in the Greek. "The imperfect may be regarded as  a sort of  auxiliary to the present time, functioning for it in the indicative to refer its significance of  continuous action to past time." (H. E. Dana and Julius R. Mantey, A Manual Grammar of  the Greek New Testament, New York:  The Macmillan Co., c1927, p. 176)  Not only is the Word in the beginning  as to time, He was with God; and  furthermore, He "was God."  There is absolutely no justification to render this last part as "was a God" as at least one religious group wants to do.  This verse, of  course, teaches much more than mere preexistence, but that is what is concerned with here.  Clearly this passage indicates His preexistence.  Verse 14 makes it clear that Jesus Christ is in view.
          2) John 1:15, 30.  John the Baptist is speaking here and was older than Jesus .  Yet in both passages, he states, "He was before me." (Bold type for emphasis)  A time relationship is here in view, not one of  rank and dignity.  The reason is that again the imperfect tense is used.  Thus, Jesus Christ preceded John the Baptist in point of  time although actually born in this world after him.
          3) John 6:33, 38, 41, 50, 51, 58, 62.  The entire passage presents Jesus Christ as the Bread of  life that came down from heaven.  Furthermore, verse 62 predicts His ascension which actually took place in Acts 1:10 (Cf.  Mark 16:19; Luke 24:50, 51)
          4) John 8:58.  This verse is another important one dealing with His preexistence.  Jesus simply said, "Before Abraham was, I am."  In this discourse, the Jews said that Jesus was not even fifty years old; so how could He have seen Abraham?  The word was here is the word from which is derived "generation."  Thus it has to do with Abraham's birth. Therefore, Jesus was claiming to exist prior to Abraham.  Much more than that He was claiming to be Jehovah. The Jews recognized His claim and tried to stone Him for blaspheme.
          5) John 17:5.  This final passage in John's gospel  is found in Jesus Christ's high priestly prayer.  This verse clearly is a "declaration that He had shared personally and rightfully in the glory which belonged only to Deity before the world was." (Chafer, op.cit., I:326)  Again, this verse teaches much more than preexistence, but it is certainly that is taught.
         6) Philippians 2:6, 7.  This passage, which will be further examined in connection with the kenosis, sets forth His preexistence in regard to His Deity.  His preexistence before becoming man is certainly set forth here.
      b. The Angel of  Jehovah.  Practically all devout scholars agree that the Angel of  Jehovah refers to the preincarnate Son of  God, the Second Person of  the Trinity.  There are two lines of  argument for this belief.
          1) A Divine Person.  Those who believe the Bible will acknowledge that the Angel of  Jehovah is a Divine Person.  He is sometimes call "the Angel of  the countenance"--being always before the face of  God.
               The main evidence is that He bears the name belonging to God.  Sometimes He is called the Lord's messenger and other times the Lord Himself.  It is not the case that the Angel is speaking on behalf of  God, but is speaking as God Himself.
              Such verses as Genesis 16:7ff.; Genesis 18:1ff. show this truth (It is necessary to read a good part of  the chapter to see that more than one was involved.).  Genesis 22:11ff., especially verse 14 shows that Abraham connected this Angel as being Jehovah.  Genesis 22:15, 16 are very clear in identifying the Angel as Jehovah.  Again, Genesis 31:11-13 identifies this Angel with God.  Genesis 32:24-32 is instructive though the phrase "Angel of  Jehovah" is not used--Jacob wrestled with a man identified as God.  Genesis 48:15, 16 clearly identifies the Angel as Jehovah. Exodus 3:2, 14 also show that the Angel of  Jehovah is God,  the "I AM THAT I AM".
               Joshua 5:13, 14 again identifies a man as "the captain of  the Lord's host (a name  used of  angels).  Judges 13:19-22 again has a clear identification.  2 Kings 19:35 has the Angel of  Jehovah smiting the camp of  the Assyrians in a context that says Jehovah was going to do it.  1 Chronicles 21:15ff. shows that the Angel of  Jehovah and Jehovah are one. The context of  Psalm 34:7 shows that the Angel of  Jehovah is God.  Finally, Zechariah 14:1-4 shows that Jehovah will stand on the Mount of  Olives.  These passages clearly show that the Angel of  Jehovah is part of  the Godhead.
          2) The Second Person.  The Scriptures clearly present the Angel of  Jehovah as the Messiah --the Christ of  the New Testament.  Rarely if  ever is the terms messenger and servant used of  the First Person.  Often He is the Messenger and/or Manifester of  Jehovah.  He appeared unto the Patriarchs; led Israel out of  Egypt; gave and administered the Law.  We can go on in this vein. Malachi 3:1 shows the the Messenger of  the covenant is identified with Jehovah and the temple is called "His temple."  The triumphant entry of  Jesus into Jerusalem is clearly identified with the prophecy in Zechariah 9:9 which has as its context the defense of  the nation (cf. verses 15, 16).  Jesus clearly indicated that the temple was His house when He drove the money-changers out.  John the Baptist fulfilled the prophecy of  Isaiah 40:3 and declared the precedence of Jesus to him.  Only an unbelieving mind and heart refuses to see that the Angel of  Jehovah is in reality the Second Person of  the Godhead. 

2. The Names.  Many are the names, titles, and descriptive words that apply to God the Son.  Some of  these have been previously considered.  This writer will be considering these under four general headings.
      a. Lord.  The word "Lord" immediately relates  Jesus to the Jehovah of  the Old Testament.  The connection is obvious.  In Zechariah 12:10, Jehovah is speaking, "And I will pour upon the house of  David, and upon the inhabitants of Jerusalem, the spirit of  grace and of  supplications; and they shall look upon Me Whom they have pierced, and they shall mourn for Him as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn." (Bold type for emphasis)  Notice that it was "ME"--Jehovah--Who was pierced.  Only one Person of  the Godhead was ever "pierced", and that is Jesus Christ.
          Jeremiah 23:5, 6 speaks of  the "righteous Branch" which would be of  the line of  David and yet is call "THE LORD [JEHOVAH] OUR RIGHTEOUSNESS."  In the light of  1 Corinthians 1:30 this One could only be the Lord Jesus Christ.
          Several other passages could be cited to prove further that Jesus is really Lord--which equals Jehovah.  The Greek word for Lord is the equivalent to the Jehovah of  the Old Testament.  This is evident from such passages Acts 10:36; Romans 10:12; 1 Corinthians 2:8, and Revelation 17:14 and 19:16.
      b. God.  The word "God" in the Greek corresponds to the word "Elohim" in the Old Testament.  That this term is applied to the Christ is evident.  The declaration of  Isaiah 40:3 fulfilled in John the Baptist is stated plainly by Luke (3:4). No one can mistake the words of  Isaiah 9:6, 7 as applying to the Christ where He is declared "the Mighty God [El--shorten form of Elohim].  The term Emmanuel as Matthew (1:23)  declared means "God with us."  This is "not as a mere spiritual presence [which was always true], but a complete identification with the human family forever." (Chafer, Systematic Theology, I:335).
          Notice the import of  John 20:28.  Thomas declared, "My Lord and My God."  To say that he was mistaken is begging the question and ignoring the evidence due to unbelief.  Titus 2:13 speaks of  "the glorious appearing of  the great God and our Saviour Jesus Christ."  This phrase obviously speaks of  one person even as the phrase "God and Father." Other passages for your consideration are Ephesians 5:5, 2 Peter 1:1.  Certainly 1 John 5:20 declares Jesus Christ as God as does Romans 9:5.
     c. Son.  The name of  the Lord Jesus Christ as Son falls into two areas:  Son of  God and Son of  man.  Of  the latter, it was the usual name Jesus used for Himself.  Eighty-two times He refers to Himself this way in the four gospels.  Besides, it appears once in Acts 7:56 and twice in Revelation (1:13, 14:14).  In general the name "Son of  man" emphasizes His humanity.  Yet in Mark 2:28, He declares, "the Son of  man is Lord also of  the sabbath."  Thus, some have concluded (and probably rightly so) that this name emphasizes His Messiahship (or Christhood), but here, too, not exclusively.  Peter's great confession in Matthew 16:16 is preceded by Christ asking, "Whom do men say that I the Son of  man am?"  As to the name "Son of  God", He asserted that He was (Luke 22:67-71) and was charged with blasphemy.  In fact, at His trial before Pilate the Jewish leaders said, "He ought to die, because He made Himself the Son of  God."  They knew that He was claiming to be God.  Repeatedly in the Gospel of  John He is presented as the Son of  God.  The emphasis throughout the New Testament is that Jesus is the Son of  God in an unique relationship.
     d. Lord Jesus Christ.  The "Lord Jesus Christ" is our Lord's full title.  The word "Lord" as was seen relates Him to the Jehovah of  the Old Testament and proclaims His Deity.  The word "Jesus" speaks of  His humanity and, in particular, His Saviourhood (Cf. Matthew 1:21).  The name "Christ" immediately identifies Him as the Messiah as Prophet, Priest, and King.  In this last respect His name as Jesus also applies (Cf. Luke 1:31-33).  In this title He is repeatedly connected with God the Father (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:1; Ephesians 1:2, 6:23; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:1; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 3)  Truly this exalted name declares Him as the Second Person of  the Godhead.

3. The Deity.  That the Bible teaches the Deity of  the Lord Jesus Christ is firmly believed by all Christians who truly are born-again.  Denial of  His Deity is proof that the person is NOT a Christian in the Biblical sense no matter what they may claim.  Chapter 5 of 1 John clearly shows that believing "that Jesus is the Son of  God" is evidence of  the new birth even as 1 John 2:22, 23 do.  Therefore, acceptance that Jesus Christ is God is necessary to be truly saved.
     The problem arises when one tries to understand how Jesus could be both God and man.  The problem is basically solved by understanding that Jesus Christ had two natures--the Divine and the human. This matter will be discussed in greater detail under the "hypostatic union" (See section 7 below).  The difficulty arises for some when they try to blend these two natures.  Either they degrade His Deity, or they unduly exalt His humanity.  Jesus Christ has always been the manifestation of  the Godhead--the Father and the Holy Spirit both being invisible.  This is clear from John 14:9, "He that hath seen Me hath seen the Father."  There are two main lines of  evidence of His Deity to be considered.
     a. The Divine attributes.  All the Divine attributes are ascribed to Jesus Christ.  To be noted are the ones that follow.
          1) Eternity.  The attribute of  eternity belongs to God.  In Isaiah 9:6, which can only be said of  Christ, He is called The Everlasting Father.  John 1:1, 2 sets forth His eternity because He is God.  John 8:58 not only claimed His preexistence, but it also declared His Deity.  The Jews understood all too well and attempted to stone Him for blasphemy. Furthermore, He is "eternal life" (1 John 5:11, 12) and the Giver of  it.
          2) Immutability.  Immutability is the changelessness of  anything.  This attribute can only be ascribed to God.  Malachi 3:6 states, "For I am the Lord, I do not change."  Psalm 102:25-27 speaks of  the Lord (Jehovah) which is applied to Jesus Christ in Hebrews 1:10-12.  Finally, Hebrews 13:8 explicitly says, "Jesus Christ the same yesterday, and to day, and for ever."
          3) Omnipotence.  The attribute of  omnipotence (all powerful) can only belong to God.  Yet Jesus Christ is called "the Almighty" in Revelation 1:8.  He is able to subdue ALL things unto Himself declared the Apostle Paul in Philippians 3:21.
          4) Omniscience.  The attribute of  omniscience (all knowing) again can only be ascribed to God.  Jesus Christ evidenced this attribute.  John 6:64 states, "'But there are some of you that believe not.'  For Jesus knew from the beginning who they were that believed not, and who should betray Hi m."  He knew "what was in man" is stated in John 2:25.  Peter affirmed that Jesus knew everything (John 21:17).  Some may say that Jesus said, "But of  that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."  Thus, He did not know everything they would say.  The idea here not to make known or not to cause another to know as when the Apostle Paul spoke recorded in 1 Corinthians 2:2.  It was not the time to reveal that truth.  
         5) Omnipresence.  The attribute of  omnipresence (present everywhere at the same time) is certainly distinctive of God.  In Ephesians 1:23 that Christ "filleth all in all."  John 14:23 records Jesus saying, "If  a man love Me, he will keep My words; and My Father will love him, and We will come unto him, and make Our abode with him."  No one can deny that the Father is omnipresent; yet Jesus said WE "will make OUR abode with him."  In  the simplest local church, Jesus promised, "For where two or three are gathered together in My name, there am I in the midst of  them." (Matthew 18:20); and in the great commission He stated, "Lo, I am with you alway." (Matthew 28:20)  To relegate these statements to hyperbole or even to some Christlike spirit is a travesty both of  the language itself and of  literal interpretation.
          6) Other attributes.  We find other Divine attributes ascribed to Jesus:  Life (John 1:4, 5:26, 10:10, 14:6; Hebrews 2:6); truth (John 14:6; Revelation 3:7); holiness (Luke 1:35, John 6:69, Hebrews 7:26); and love (John 13:1, 34; 1 John 3:16)  The fact that most of  these are from writings of  John is not surprising since his emphasis was on the Deity of  Jesus Christ.
      b. The Divine prerogatives.  Jesus Christ also showed those things reserved to Deity alone.  These include at least those that follow.
          1) Creator.  Jesus Christ is set forth as Creator.  John 1:3 clearly states, "All things were made by Him; and without Him was not any thing made that was made."  Verse 10 shows that "the world was made by Him."  The Apostle Paul declared in Colossians 1:16, "For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, dominions, or principalities, or powers; all things were created by Him and for  Him"; and the next verse says, "And He is before all things [preexistence],  and by Him all things consist [hold together]." Hebrews 1:2 simply declares that God by His Son "made the worlds"; verse 3 says that He is "upholding all things by the word of  His power"; and verse 10 shows Him to be both the Originator and Maker of  earth and the heavens.  This writer has already, in some of the above verses, indicated that Jesus Christ is also the Preserver of  all things.  This computer upon which he has made this web page; yes, even his very body are held together--preserved if  you will--by the Lord Jesus Christ Himself.
          2) Forgiver of  sin.  The scribes and Pharisees were right when they questioned, "Who can forgive sins, but God alone?" (Luke 6:21).  Jesus reply was simply, "But you may that the Son of  man hath power [authority] upon earth to forgive sins."  Ephesians 4:32 shows that"Christ forgave" believers sins, and therefore, believers should forgive one another.
          3) Raiser of  the dead.  That raising the dead is the prerogative of  God is seen in 2 Corinthians 1:9.  John 5:21, 28, 29 show that Jesus had this authority.  In John 11:25 we find that Jesus is "the resurrection and the life."  He demonstrated this by raising Lazarus as well as others.
          4) Rewarder of  the saints and Judge of  the world.  We are to appear before the judgment seat of  Christ to receive rewards for what we have done in our bodies (Romans 14:10; 2 Corinthians 5:10).  On the other hand, Jesus was judge the world (John 5:22) and yet they will appear before God at the white throne judgment (Revelation 20:12).  By this comparison we see that Jesus is God.  Romans 2:16 also shows that men shall be judged "by Jesus Christ according to my gospel."  The gospel is simply that Christ died for our sins, was buried and rose again for our justification.  That gospel either saves or condemns depending on whether you believe the gospel or not.
          5) Worshipped.  Jesus Christ received worship from men which God alone receives and are never rebuked for it.  Psalm 95:6 sets the tone of  proper worship.  No apostle would accept such worship (in contrast to a certain religious leader)--cf. Acts. 10:25, 26; 14:8-15.  Not even an angel would receive such homage (Revelation 22:8, 9)--notice that no Old Testament saint is rebuked for such homage to the Angel of  Jehovah.  Jesus Christ, on the other hand, not only received such worship, but expected it.  Consider John 5:23--honor Him as one honors the Father; Luke 24:52--worshipped at His ascension; prayer is to made in His name--John 14:13, 14; and the day is coming when EVERY KNEE shall bow to Him and confess Him to be Lord. (Cf. Philippians 2:10, 11)  This verse does not teach that everyone will be saved, but rather they will be forced to acknowledge Him as the Lord of glory.  People call upon the Lord Jesus Christ  for salvation as many verses testify.
     It should be clear from these presentations that the Lord Jesus Christ is truly the Second Person of  the Godhead, and thus, truly God.  The objections to this truth are picayune and based on misunderstanding  (deliberate or otherwise) of a few texts.  Each of  these texts can be readily explained often in the light of  their context.  Objections are in the final analysis due to unbelief  not a careful analysis of  Scripture.

4. The Incarnation.  The incarnation has to do with God becoming flesh.  It pertains not only to the birth of  Jesus but His whole life, ministry, death, resurrection, ascension, present ministry in heaven, and His coming again to reign here on earth.  Some of  these factors will be considered on the web page Jesus Christ.
     a. Who incarnated.  The relationship that Jesus Christ sustains to Christianity is unique.  Mohammed to Islam is more like Moses to Judaism.  He did not claim to be more than any of  the prophets of  the Old Testament.  Gautama, who founded Buddhism, was no more than its founder and first teacher.  It was his method that was important, not his person. The same can be said of  every founder of  a religion or a cult.  They are all dead, and their graves if  found would contain their dead bodies.  Jesus, on the other hand, though in the same line as Moses was not a way-shower, but He was and is THE WAY.  Unlike any of  the above, He stands unique in relationship to Christianity in particular and to the world in general.  He, the Creator of  the universe, became man to redeem mankind from their sin and the judgment thereof.  The Bible is the source that it was one of  the Godhead, namely, the Second Person Who became incarnated to become the God-man.  Several Scriptures bear this out.
          1) Isaiah 7:14.  This verse unequivocally states that this One was to be born of  a woman in a unique manner and that He was Immanuel, "God with us", in the sense of  being one of  us.
          2) Isaiah 9:6, 7.  This passage again declares the two-fold nature of  this One.  "He is a child born and a Son given.  Reference is thus made both to the human and divine natures." (Chafer, Systematic Theology, I:351)  This One would sit upon the throne of  David and yet has the titles of  Deity.
          3) Micah 5:2.  This verse narrows the geographic location--Bethlehem--of  the birth of  this One.  That this refers to His birthplace is first because a geographical location is given and because it is confirmed in the New Testament.
          4) Luke 1:30-35.  This passage again indicated the two-fold nature of  this One.  He is the Son of  the Highest, the Son of  God, and yet shall have the throne of  His father David.  Also, it narrows to the one who was to give birth to this One--which was the hope of every Hebrew mother.
          5) John 1:1, 2, 14.  This passage further declares the Deity and the humanity of  this One.  The eternal God--the Logos, Creator of  the universe, became flesh to live among men not just to show mankind the way to God, but to be that very Way Himself.
          6) Philippians 2:6-8.  This passage sets forth three positions that Jesus Christ sustained in becoming incarnate.  First, He was in the form of  God; second, He was equal to God; third, He became a man in order to die for man's sin.  His becoming man will be taken up later in considering the kenosis.  The key word here is the word form.  This word in the Greek conveys much more than external appearances but includes the essential attributes.  Thus, He was and is very God.
          7) Colossians 1:13-17.  In this passage, one has the reverse of  the previous one.  Here the human that provided redemption through His blood was actually the eternal Son of  God, the Creator of  the universe.
          8) 1 Timothy 3:16.  This verse explicitly states that "God was manifested in the flesh."  If  this were the only verse on this matter, it would be sufficient.  It is only blatant unbelief that refuses to acknowledge the truth of  this verse even attempting to rendering it another way.
          9) The Epistle to the Hebrews.  One must keep in mind that this epistle though to all believers was especially written to the Hebrews.  Chapter 1 declares the Christ as the eternal God and Creator.  Chapter 2 declares of  His partaking of "flesh and blood" thus setting forth His humanity.  There are other references to both throughout the epistle.
     b. How incarnated.  The question of how the Son of  God was incarnated is set forth in Scripture with certainty.  He was born into a human family partaking of  "flesh and blood" as does every human being possessing a body, soul, and spirit as does every human being (Cf. 1 Thessalonians 5:23).  That Jesus Christ, the Son of  God, was born of  the virgin, Mary, can easily be shown.  It is only unbelief that denies its truth.  He was begotten of  the Holy Spirit and thus had no human father through which the sin nature could be passed (This idea will be considered under the doctrine of  sin on the web page Man.). The virgin birth (Actually, it was a virgin conception; the birth was a normal, human birth.) is but one aspect of the incarnation and not the whole of  it.  It was proper that if  Jesus Christ, the Son of  God, was to become "flesh and blood" that He should experience all the aspects of humanity from conception to death.  This makes Him thoroughly human as well as divine.
     c. Why incarnated.  Why the Son of  God, the Second Person, became incarnate is the theme of  the doctrine of   Jesus Christ and will be covered there in more detail.  Here we wish to examine seven reasons for the incarnation.
          1) To manifest God to man .  The incarnation was to manifest God to mankind answering the question, "What is God like?"  Though He demonstrated the power of  God, He did not come to do that.  He showed the wisdom of  God, but He did not come for that reason.  We could go on, but He did come to reveal the love of  God.  This is readily seen in such verses as John 3:16, 1 John 3:16; He did so by dying for our sins on the cross (Cf. 1 John 4:10).  In doing so Jesus Christ set forth His prophetic office as set forth by Moses (Deuteronomy 18:15).
          2) To manifest Man to God.  The incarnation was to show to God what man could be as a redeemed being.  This is not to imply that God gained any knowledge for He is omniscient.  It is a demonstration.  This demonstration was started in Jesus' prophetic ministry; it was seen in and continues to be accomplished in His priestly ministry; and it will yet be set forth in His office of  king as He sits on David's throne.  Furthermore, Jesus Christ was the demonstration of  the perfect man thus setting the example of  what redeemed ones could be by the grace of  God.
          3) To be a Merciful and Faithful High Priest.  By the incarnation, Jesus Christ could represent man to God as no high priest could do.  He was man and thus knew what humans went through; He was God and thus could intercede as an equal.  Hebrews 10:5 tells that a body was prepared for Him.  This body was prepared in contrast to "the blood of  bulls and of  goats" which were not able to take away sin.  Yet the context of  this verse shows that the prepared body was for sacrifice--the shedding of  blood.  "This Scripture implies that the sacrifice as agreed upon in the divine counsels was to be made by the Son, the Second Person in the Godhead, and that the necessary blood-shedding body had been prepared by the Father.  It is, therefore, not the blood of  a human victim, but the blood of  Christ who is God." (Chafer, Ibid., I:358) See Acts 20:28 where that blood is set forth as the blood of  God.  The function of  a priest is offer the sacrifice for sin; this Jesus as the Christ did when He offered up Himself  (Cf. Hebrews 9:14; 1 Peter 1:19).  As our High Priest He "ever liveth to make intercession for" us who have trusted Him (Cf. Hebrews 7:25).  This factor alone would require the incarnation.
          4) To destroy the devil's work.  The detailed study of  the work of  Satan will be discussed under Angels, but this writer is concerned here with only the destruction of  Satan's work.  James 1:13 shows that all temptations are solely in the human realm.  By being incarnate, Jesus Christ could be tempted by Satan and by the divine Word of  God he did defeat him who is our human nemesis.  John 16:11 shows that Jesus in the cross has already judged Satan (Cf. John 12:31, Colossians 2:15).
          5) To be Head over the new creation.  In 2 Corinthians 5:17, those of  us who are in Christ by faith in Him are a new creation.  We are to be conformed to that Head (Romans 8:29, 1 John 3:2)  The incarnation was required to establish this headship which will ultimately give us resurrected bodies that are like unto His.  Thus, He is the Head of  the church which is set forth is in several passages (See Ephesians 5:22ff. among others).
          6) To sit on David's throne.  God promised David that his seed would seat on his throne for ever.  This aspect also required the incarnation for that King (by context) is God as seen in Psalm 2.  This purpose is also seen in Isaiah 9:6, 7. Coupled with this passage is the declaration to Mary concerning Jesus sitting on David's throne (Luke 1:30-33).  Peter on the Day of  Pentecost showed that God raised up Jesus for this very purpose (Cf. Psalm 16:8-11 quoted in Acts 2:30, 31). Jesus Christ is yet to return to this earth to sit on that throne (Matthew 19:28; 25:31; implied in Acts 15:16).  There is much more to the covenant that God made to David, but this shows the importance of  the incarnation in this regard.
          7.) To be our Kinsman-Redeemer.  The incarnation was necessary for Jesus to be our Kinsman Redeemer; He had to be a kinsman--made like unto us--to redeem us.  This work of  Christ will, of course, be studied further on the web page of Salvation.  The basic idea behind the notion of  kinsman-redeemer is that if  a relative sold a piece of  property to another--generally to satisfy a debt, a kinsman--someone related--could redeem (buy back) that property; but it had to be a relative--the closest one taking precedence over the further one.  The Book of  Ruth is the great illustration of  this kinsman-redeemer.  There were three requirements:  first, the redeemer must be a relative--kinsman (Leviticus 25:48, 49); second, he must be able to redeem (Ruth 4:4-6 shows a closer relative than Boaz, but he could not do so); third, the redeemer must be able to meet the required demands (Leviticus 25:27).  By being incarnated, Jesus Christ fulfilled all three of these requirements.  First, He became a man of  "Flesh and blood"; second, He lived a perfect life; and third, by shedding His blood, He met the righteous demands of  a just and holy God.

5. The Humanity.  The fact that Jesus Christ was and is human is largely no longer disputed (although there are some even today).  The tendency today is to say that He was nothing more than human.  Of  the four gospels, all of  them present Jesus as human; but John's emphasizes His Deity, Matthew emphasizes His kingship, and Mark emphasizes His servanthood.  Only Luke emphasizes His humanity.  As 1 John 4:2, 3 show, a denial of  His humanity--"Jesus Christ is come in the flesh"--immediately establishes that one as not being of  God.
     Historically, views against the humanity of  Christ were philosophical based on the idea that matter was evil; and, therefore, the body being material must be eliminated for a person to be holy.  This led to errors of  various kinds ranging from the humanity of  Christ was only an appearance  not actual to the absorption of  the humanity of  Christ into Deity. There were further controversies over the two natures in the one Person (generally held by the Church from earliest times). It is clear that the Scriptures show that Jesus Christ had a body, soul, and spirit.  Further, He exhibited emotions of humanity and a will which He chose to surrender completely to His Father's will.
     a. Expectation of  a human Messiah.  That the Old Testament was expecting a human Messiah is clear from the Old Testament itself and the reaction of  the Jewish religious leaders in the New.  Old Testament types set forth the humanity of Christ.  These types picture shedding of  blood, sacrifice of  a body, and a typical person, all which  require a human.  Then the prophecies of  the Christ set forth a human being.  Such passages as Genesis 3:15; Isaiah 7:14, and Isaiah 9:6, 7 all point to a human Christ.  And Job 9:32 recognized the need of  a "daysman"--a sort of  go-between--who could place "his hand upon us both."
     b. Anticipation of  a human Messiah.  There are two anticipations of  a human Christ.  The one before the foundation of  the world (Revelation 13:8) speaking of  the lamb--who is obviously human in the context--slain.  The second one is to Mary at her conception by the Holy Spirit. Luke 1:31-35 clearly states "thou shalt conceive in thy womb."  This is the beginning of  each human.  Mary did not just APPEAR to be pregnant; she WAS pregnant.  This passage declares how she conceived, namely, apart from knowing a man in a physical relationship, but was impregnated (if this writer may use that term) by the Holy Spirit.  The passage also declares a physical birth.
     c. Realization of  a human life.  Hebrews 2:17 clearly declares the human life of  Jesus Christ. Some other factors also declare that humanity.
          1) His names.  The name Jesus is His human name.  Repeatedly it is used in relation to His life, His body, His death, etc.  Several times He is "The man Christ Jesus."  Around eighty times He is designated as "the Son of  man"--the name He used most often.
          2) His parentage.  Although the Holy Spirit generated Jesus and not Joseph, several phrases set forth His humanity.  He is referred to as Mary's "firstborn"; He is spoken as "of  this man's seed", the "seed of  David", "His father David", "the seed of  Abraham", "made of  a woman" (this unique phrase speaks of  the virgin birth), and "sprang out of  Judah."
          3) His possession.  He possessed a human body, soul, and spirit.  I John 4:2, 3 shows that Jesus Christ came "in the flesh."  Matthew 26:38 states that His soul was "exceeding sorrowful." John 13:21 declares that "He was troubled in spirit."
          4) His limitations.  He experienced the limitations of  humanity.  He was weary, thirsty,  and in agony.  He grew, was tempted, and prayed.  All of  these are things that are true only of  humans.  He limited Himself in knowledge though being omniscient.  He slept, and was baptized.  One could continue, all with Scriptural references; clearly, He was human.
     d. Actualization of  His death to His ascension.  The death of  Jesus Christ was only possible as a human--in this case the shedding of  blood.  But that shedding of  blood was one of  the Godhead.  It was not the case that God use Jesus as the sacrifice, but rather that "God was in Christ" to reconcile the world to Himself (Cf. Hebrews 10:4-10). Resurrection again is something that could be only true of  a human.  It was the human resurrected body that ascended into heaven.  His bodily present ministry is in heaven.  Stephen saw Him at his martyrdom (Acts 7:56). He is now our "merciful and faithful high priest" making intercession for us (Cf. Hebrews 2:17; 4:14ff.; 7:25).
     e. Futurization of  His Second Coming and Reign.  Jesus Christ is coming again.  The New Testament is abundantly clear on that.  The coming will be the visible return of  the resurrected human Jesus Christ (Acts 1:11 and others).  There are also repeated references to His sitting on "the throne of  His father David."  This event will require the human Jesus Christ.
     It is apparent that Jesus Christ was and is a human being.  He actually was born, lived, died, and rose again in Palestine. He ascended to heaven where He, the God-man makes intercession for us.  He is yet to return as a human to rule over this world on the throne of  David.

6. The emptying.  The truth of  the emptying of  the Son of  God is covered in one passage, namely, Philippians 2:5-8.  There would be no problem at all except for the unbelief of  some who misinterpreted this passage to prove that Jesus Christ was something less than God.  The Greek word ekenwsen rendered "made" Himself  "of   no reputation" in verse 7 has the same concept as the phrase "grasped at."  The alternate translation, "emptied"--which is legitimate, gave rise to the idea that Jesus Christ gave up all divine attributes.  This notion can not be supported by the context let alone the Scriptures in  general.  This passage deals both with Christ's condescension and His humiliation.  The latter has to do with His being a man to His death on the cross.  The former covers His coming down from His heavenly position to that of  man.  By keeping in mind that He is the God-man, one avoids the error of  unbelief from which this problem arises.  The context of this passage is verse 4 which sets forth the attitude believers should have toward one another.  To have the right attitude one needs the "mind of  Christ" (verse 5).  Based on this exhortation , the Apostle Paul then presents what that mind was in regard to Christ.  This brings one to a consideration of  verses 6-8.
     a. "The form of  God.  Verse 6 sets forth this thought.  The verb being in no way leads to a position that once was but not any longer.  Just the opposite is the case; there is no time element involved.  The phrase "the form of  God" centers around the Greek word, morphei.  This word has the meaning of  "essential being" not "mere outward appearance."  This writer has considered passages which unequivocally show that Jesus as God essentially remained God after His incarnation (cf. Colossians 1:19; Colossians 2:9; 1 Timothy 3:16; Titus 2:13).  If  one were to consider Philippians 2:6 as obscure, it still would be subject to the overwhelming evidence of  His continuing Deity.  Even in this verse, it is clearly declared that He was equal to God.  Thus, the fact that He was (and is--for that matter) God is clear.
      b. The condescension of  Christ.  The condescension of  Jesus Christ has to do with His transition to the world of man from heaven's glory.  Hebrews10:5-7 records His willingness to do the will of  God.  Revelation 13:8 shows that He was the Lamb slain.  Galatians 4:4 shows His becoming a human as does John 1:1, 2, 14; and 1 John 1:1.
      c. The form of  a servant.  The phrase, "the form of  a servant" parallels "the form of  God."  Thus, the latter shows that He was everything that made God, "God."  The former phrase establishes that He was everything that made a servant, "a servant."  We have His title as a servant in Revelation 19:11 which sets forth His perfect obedience and achievement.  This obedience continued unto His death as this text in Philippians shows.  The text also shows that He was a man.  Therefore, the text teaches that He is the God-man.  He was completely man to the fullest extent, but so far above them that He is said to be in "the likeness of  men."  The discussion comes down to "Of  what did He empty Himself?"  In this short presentation we can not cover all the notions regarding this matter.  First, the Word did not cease to be God when He became incarnate.  Second, He gave up the independent use of  the divine attributes (Cf. John 5:19).  They were thus hidden from view except in that moment on the Mount of  Transfiguration.  When one returns to the context of  this passage, "Let this mind be in you, which was also in Christ Jesus" (verse 5), this passage which has become a theological controversy was to serve as an illustration for Christian self-denial.  This truth is lost in the controversy, and thus the controversy should not keep us from what the Apostle Paul was really trying to teach here--DENIAL OF  SELF.

7. The hypostatic union.  The hypostatic union is purely a theological idea, yet thoroughly biblical; and it is necessary to explain the two natures--Divine and human--in the one Person, Jesus Christ.  Again, it is important to keep in mind that  being dealt with here is the God-man and with a mystery that is, in final analysis, beyond human limitations.  The believing heart rests in the revelation concerning the Lord Jesus Christ both as God and as perfect humanity.  Nevertheless, the believer does not need to believe blindly, for there is a rational explanation for these truths.
     a. The basis.  The basis of  the doctrine is, of course, the Scriptures; but it involves Christ's Deity, His humanity, and the preservation of  the two natures.
          1) The Deity.  This writer has before shown that Jesus Christ is God.  John 10:30 and John 14:9-11 show that this is the case.  These verses establish also that He retained His Deity while manifested in the flesh.
          2) The humanity.  Also shown earlier was that Jesus Christ is truly human.  After the incarnation He had a complete humanity.  This humanity He gained forever.  Thus, He is now the God-man.  We saw this humanity in His birth, His life, His death on the Cross, His resurrection, and His ascension.  As a glorified man--He still is a man, He ministers to those who have believed on Him.  "Therefore, it is to be recognized that the theanthropic Person is very God and very man, and that His humanity, perfect and complete, is as enduring as is His Deity." (Chafer, Systematic Theology, I:384; italics are his.)
          3) The preservation.  What is concerned with here is the two natures of  the one Person, Jesus Christ.  One natural idea is that the Divine nature would be flawed if  combined with a human one.  The Scriptures is the corrective to keep from emphasizing the Divine nature over the human nature and vice versa.  Another natural idea is that two natures must mean two personalities.  However, the Scriptures set Him forth as one Person.  It has been shown that Christ has these two natures; sometimes one is more prominent than the other; other times the reverse is true.  In either case there is no conflict between the two natures.  What needs to be avoided is the notion that the Divine nature was humanized or that the human nature was deified.  Also, one needs to avoid the idea that the union of  the two natures resulting in a third nature that is different from either nature.  Though the Scriptures do not give any direct answers to this problem, it does give many facts.  The correct idea is that Jesus Christ has two natures which are inseparable, unchanging, indivisible, and not to be confused with each other.  Thus, He is truly God and truly man.
     b. The   relations.  The relationship between the Persons of  the Godhead helps one to have a right understanding of the God-man.
          1) The Father.  The first relationship the God-man, Jesus Christ, sustains is to God the Father.  The best passage for this relationship is the high Priestly prayer in John 17.  Every verse that refers to the Deity of our Lord shows oneness with the Father and equality.  The human aspect of  His Person is seen in complete submission to the will of  God the Father. Hebrews 10:4-9 also sets forth this voluntary humbling.  God the Father has committed to Jesus Christ all authority (Cf. Matthew 28:18; John 5:27; 1 Corinthians 15:24-28).
          2) The Holy Spirit.  The second relationship of  the God-man is to the Holy Spirit.  It was the Holy Spirit that generated the human aspect of  Jesus Christ (Cf. Luke 1:35).  He came upon Jesus at His baptism (Matthew 3:16).  Jesus Christ was filled with the Spirit to the fullest (John 3:34; Luke 4:1; Matthew 12:28--Christ states that His works were by the Holy Spirit).  Even His death on the cross was by the eternal Spirit (Hebrews 9:14).  This work of  the Holy Spirit in relation to Jesus Christ will be discussed further on the web page Holy Spirit.  As the Lord was filled by the Holy Spirit, He is the example as usual to all believers.  Believers, too, can only serve God in the power of  the Holy Spirit.  Related to this is the fact that the Holy Spirit is subject to Christ as is evident from John 16:7, 13.  Thus, there is a dual relationship of  the Lord to Spirit.
          3) Himself.  The question does arise as to whether Jesus was conscious of  His Divine- human being.  One thing needs to made clear:  "The Word of  God lends no sanction to the idea of  a dual personality in Christ." (Chafer, Systematic Theology, I:391)
               The initial problem is when from His birth to manhood that He realized His Deity.  Mary pondered many things about Him from His birth onward.  There is no Scriptural evidence that she told Him anything; to the contrary it is distinctly declared that she pondered these things "in her heart."
               When He was twelve years old, He and His parents had gone to Jerusalem to the Passover.  Then His parents returned thinking He was with relatives.  Looking for Him, they did not find Him until they returned to the Temple.   When questioned by them, He replied, "How is it that ye sought Me?  Wist ye not that I must be about My Father's business?" (Luke 2:49; bold type for emphasis).  It is evident that at this point He was conscious of  His special relation to God the Father.
             On the other hand, He lived even as a child in perfect harmony with God.  Thus, it would be reasonable to think that  He sensed His special relation very early.  Even to this day it is not really know the level of  human consciousness a baby has in its mother's womb.  Evidence exists that a fetus does feel pain a lot earlier than birth.
               Thus, it is quite possible that Jesus had a sense of  Deity even from conception (This writer for one does NOT believe that the human fetus is nothing but a blob in the first three months of  gestation.).  If  one takes any other position than His knowing His Deity from conception, one risks making Him more human than Deity; then this creates the problem of  when He became Divine.  He was "that holy thing" (Luke 1:35) right from conception by the Holy Spirit; this should settle the issue.
          4) Sin nature.  The relationship of  Jesus Christ to sin and the sin nature is only negative. Apart from His taking our sin upon Himself (Cf. 2 Corinthians 5:21), sin and the sin nature had no part in Him.  This did NOT make Him less human.  Sin is not an essential aspect of  humanity.  It was the result of the fall.  Adam and Eve were completely human before the fall. He Himself said, "Which of  you convinceth Me of  sin?" (John 8:46)
               This brings up the matter of  what is called "The impeccability of  Christ."  This had to do to whether Jesus Christ could have sinned but did  not, or whether He could not sin.  In the case of  Adam, he had only the human nature; but in the case of  Christ, He had both the Divine and human natures.
               The problem arose in men's minds because they considered Christ's humanity apart from His Deity.  The two cannot, this writer repeats, cannot be separated without destroying the unique God-man.  With this in mind, such passages as James 1:17, 1 John 1:5, and Hebrews 13:8 show that this unique Person was sinless and could not sin.  Furthermore, there are clear statements besides being called "that holy thing" (Luke 1:35).  In 2 Corinthians 5:21 one reads, "Who knew no sin"; one reads that He was "without sin" (Hebrews 4:15); and in 1 John 3:5 it is stated that "in Him is no sin." Furthermore, Hebrews 7:26 declares that He was "holy, harmless, undefiled, separate from sinners."  In the light of  these clear verses, it should be evident the Jesus Christ was sinless in nature and deed.
          5) Other beings.  The relationship of  Jesus Christ to other beings will be, of  course, studied in more detail under the appropriate headings.  Suffice to say here is to give a brief outline of  that relationship.
              First, to angels He sustains the relation of  Creator.  The unfallen angels obviously attended and observed Him throughout His life here on earth.  As to the fallen angels they are still under His authority as Creator (Cf. Matthew 8:29); yet He was tested by Satan which testing was, of  course, as to His humanity.  Hebrews 4:15 bears out that He was tempted as humans are in everything; yet He did so without sin.
               Second, to humanity in general Jesus Christ sustains a relationship.  It is foremost in His being Immanuel--"God with us" in the fullest sense.  Apart from His being both God and Man, He could not be the Kinsman-Redeemer, nor as Job said the "daysman."  He came to mankind not just to be a "way-shower" (although He was also that), but the very WAY itself.  He was and is the Redeemer of  all mankind.  However, though He died for all, not all are redeemed because they refuse to believe on Him Who died for them and rose again to justify them.
Finally, Jesus Christ has a special relationship to those who believe.  Not only is He the Saviour, He is also Lord.  Believers ultimate goal, which will only be fulfilled completely when they reach glory, is to "be like Him" (1 John 3:2).  Another important relationship of the believer to Jesus Christ is that He abides in each one, and they are "IN CHRIST."
                Thirdly, to creation as a whole may not be evident.  However, the dual nature of  Jesus Christ is reflected in the universe.  For example, the nature of light is dual.  Dr. Henry M. Morris  in his work, The Biblical Basis of  Modern Science (Grand Rapids, MI:  Baker Book House, 1984), page 68, deals very well with this subject.  This same idea probably occurs in other physical relationships.  (This idea will also be set forth in the web page, A Biblical Philosophy.)
               Dr. B. B. Warfield sums up the issue very well, "The doctrines of  the Two Natures supplies, in a word, the only possible solution of the enigmas of  the life-manifestation of  the historical Jesus" (Christology and Criticism, p. 309; as cited in Chafer, Op.cit., I:395)  The Apostle Paul summed it up by saying, "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 Timothy 3:16).

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