A foundational Truth of Scripture is the two natures of Jesus. He is both fully God by nature and fully man by nature. That is essentially what the word theanthropic means; in the body of Jesus was housed both the Person of God (deity) and a New and Last Adam (humanity). “For it pleased the Father that in him should all fulness dwell” (Colossians 1:19).
“For in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9).
To deny the theanthropicity of Christ is to deny the very essence of God’s glorious purpose in the redemption of fallen mankind and the restoration of sovereignty (“dominion”) to mankind. If either the deity of Christ or His humanity is not true, than all of Christianity falls, for it is upon the reality of the theanthropicity of Christ that all of these issues depend.
“12 For the word of God is quick, and powerful, and sharper than any twoedged 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. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. 1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of God an high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing” (Hebrews 4:12-5:11).
Both the High Priesthood of Christ and the priesthood of all believers “in Christ” are also dependent upon the reality of the theanthropicity of Christ. There is undoubtedly no greater expression of the grace of God and the love of God than the birth of Jehovah through the womb of a virgin woman named Mary. It is also undoubtedly true that it is an impossibility for finite man to comprehend the scope of the infinite Truth of God’s purposes in the incarnation. This is what is referred to in Hebrews 5:11 by the words “hard to be uttered.” These things are very difficult to understand. Yet, obviously God wants us to try to understand them and He wants us to try real hard. We know this because of the fact He has given us so much detail (“many things to say”) in so much Scripture from cover to cover.
We have the four gospels of Jesus Christ emphasizing the theanthropic Christ as detailed in the Scofield Reference Bible[1].
1. The Gospel of Matthew gives us the genealogy from Abraham through David to emphasize Christ’s connection and fulfillment of the Abrahamic Covenant and connects Him to the fulfillment of the Davidic Covenant and the Palestinian Covenant as “the Branch of David” (Isaiah 11:1; Jer. 23:5; 33:15) “the seed of David according to the flesh” (Rom. 1:3).
2. The Gospel of Mark emphasizes the servanthood of Christ as Jehovah’s “Servant, the Branch” (Zech. 3:8) with “Messiah’s humiliation and obedience unto death according to Isa. 52:13-15.” Therefore, Mark gives no genealogy of Christ.
3. The Gospel of Luke gives us the genealogy of Christ from the first Adam emphasizing Him as the “man who is the Branch” (Zech. 6:12-13) emphasizing the character of Christ “as Son of man. The ‘last Adam,’ the ‘second Man’ (I Cor. 15:45-47), reigning as Priest-King over the earth in the dominion given to and lost by the first Adam.”
4. The Gospel of John emphasizes the deity of Christ as “the Branch of Jehovah” (Isa. 4:2), “that is, the ‘Immanuel’ character of Christ (Isa. 7:14) to be fully manifested to restored and converted Israel after His return in divine glory (Mt. 25:31).” Since John emphasizes the deity of Christ, he includes no genealogy.
Christ was born to be a new theanthropic High Priest and to create a new theanthropic priesthood of all New Covenant believers through their indwelling by the Holy Spirit of God. Jesus was not merely born to occupy a human body, with a human soul and a human nature for thirty-three years. When He was resurrected and glorified, He was resurrected and gloried in that human body, with a human soul, and a human spirit and He will live in that glorified human body with its human soul, and human spirit for all of eternity. Although the sinless humanity of Jesus is immeasurably important to His purpose, what He came to accomplish could not have been fulfilled apart from His being truly God, for almost all prophecy speaks of the incarnation of Jehovah and therefore can only be fulfilled through the incarnation of Jehovah.
The theanthropic Christ also connects to five Covenants and defines the substance of Christ that dwells within the believer through the indwelling of the Spirit of God and is released through the believer through the filling of the Spirit of God thereby creating the theanthropic priesthood of all believers through the “unity of the Spirit in the bond of peace” (Eph. 4:3).
1. The Before Time Covenant (Rev. 13:8, Titus 1:2; II Tim. 1:1 & 9)
2. The Adamic Covenant and therefore to Adam in the Protevangelum (Gen. 3:15)
3. The Abrahamic Covenant in that through the incarnation of Jehovah “shall all families of the earth be blessed” (Gen. 12:3; the Abrahamic Covenant was actually between God the Father and His eternal Son; Gal. 3:6-18)
4. The Palestinian Covenant and the restoration of the nation of Israel at His second advent
5. The Davidic Covenant as the glorified God/man returns at the Second Advent to occupy the throne of David as Prophet, High Priest, and King of kings.
There are four major events in the life of the theanthropic Christ that were necessary in fulfilling the Law that was necessary before Christ could be acceptable to propitiate God as a perfect sacrifice for sin. Lewis Sperry Chafer[2] gives us these four fulfilled events:
“There were three appointed events in the life of a male child in Israel – circumcision at the time he was eight days old (Lev. 12:3), presentation at the time he was forty days old (Lev.12:4-7), and confirmation at twelve years of age (Ex. 34:23; 23:17) – and the male children began to be numbered at twelve years of age. In the case of the male child appointed to public service there was a recognition and consecration when the appointed service began, but not until the man was at least thirty years of age (Num. 4:3). . .
Thus the theanthropic Person entered the human family. His advent – the importance of which is knowledge-surpassing – had been anticipated throughout the sacred Scriptures by all the prophets and seers. That expectation traces Him from the Protevangelium of Genesis 3:15 to His return to the earth in glory. He is the blessing of all nations in the Abrahamic Covenant, the Shiloh of the tribe of Judah, the everlasting King on David’s throne, and the virgin-born son foreseen by Isaiah. It is the burden of each of the two major passages which predict His birth that He should be born in the Davidic line and sit on David’s throne forever (cf. Isa. 9:6-7; Luke 1:31-33). Of the two great divine purposes – one for the earth centered in Israel and one for heaven centered in the Church – Christ is the Executor and Consummator of each. As the everlasting occupant of David’s throne, the whole earth shall be filled with His glory. As the Lamb whose blood of redemption was shed and who arose from the dead, He became the First-Born among many brethren, which company He is bringing unto heaven’s glory. Now He became a son in a fivefold sense – the Son of Adam, the Son of Abraham, the Son of David, the Son of Mary, and the Son of God.”
This leads us to the next event in the life of the theanthropic Christ; i.e., His baptism. This event is important to every Church Age believer because it is through His baptism that the theanthropic Christ is connected and installed in His new Melchisedecan Priesthood as a new heavenly High Priest Who would offer Himself to propitiate God for “the sins of the whole world” (I John 2:2). We must understand that the baptism of the theanthropic Christ was to physically signify the acceptability of His sanctification before God and His consecration to present Himself to serve God in the capacity of God’s new High Priest and God’s ONLY acceptable offering for the remission of the penalty of sin to “whosoever” calls “upon the name of the Lord” to be saved.
“7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits meet for repentance: 9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. 13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:7-17).
“29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God. 35 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God (John 1:29-36)!
As we look at John 1:29-36, the believer needs to learn to think spiritually. To think spiritually is not looking at the text in some mystical way or in some metaphysical way. Thinking spiritually is seeing and understanding what is happening in the invisible spiritual realm of God’s existence. We can only comprehend the physical with our physical senses. For instance, if you would have lived at the time of the crucifixion of Christ and stood before the Cross to see Jesus die you would have a clear and accurate understanding of the historical crucifixion and the events of that day. You would be able to describe them in detail. However, it would require you to have and understand the inspired Words of God in order to in any way grasp the spiritual accomplishments of the death, burial, and resurrection of Christ. These spiritual accomplishments could not be visibly seen or comprehended in any way through sight, touch, taste, smell, or even your emotions. Although the physical is important in its relationship to the spiritual, we do not understand the spiritual through the physical senses.
“9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 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. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ” (I Corinthians 2:9-16).
Therefore, as we look at the historical account of the physical baptism of Jesus, there must be an explanation of what happened in the invisible spiritual realm of God’s existence that also accompanied the physical account. If God had not revealed the spiritual aspects of this event somehow, we would not even know that these spiritual events took place. We do not know if everyone saw or heard what John saw when John baptized Jesus. We do know that John saw and heard some miraculous things that happened in the spiritual and, and least to him, became visible and audible to him.
“16 And Jesus, when he was baptized, went up {ascended up} straightway {at once} out of the water: and, lo, the heavens were opened {anoigo} unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:16-17).
Since Matthew records these visible spiritual events at the baptism of Jesus, Matthew was either there and saw these spiritual revelations himself or God simply described the event to him through inspired revelation of the Words of God and Matthew recorded those Words. The Gospel of Mark uses a different word that gives a different description of what Matthew says “the heavens were opened.” The KJV translates the word Mark uses as “opened,” but it is actually a different Greek word. Mark also gives us other added details to the spiritual events surrounding the baptism of Jesus. Therefore, John Mark was either at the baptism of Jesus and personally saw these spiritual revelations or he received them by the revelation of God.
“9 And it came to pass {as the fulfillment of prophecy} in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened {schizo; to divide, split, or cleave}, and the Spirit like a {similar to a} dove descending {through the opening in the heavens} upon him {while He was ascending}: 11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spirit driveth {pluck Him out and transported} him into the wilderness. 13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him” (Mark 1:9-13).
The miraculous events that become apparent to us through the inspired Words of God are not merely intended to amaze us. These miraculous events reveal to us the merging together of the material, physical realm of humanity with the eternal, spiritual realm of God’s existence. Spiritual beings transcending into the material world has been going on since the beginning of time. Before the fall, these spiritual beings may have been visible to Adam and Eve or they may not have been. God may have been visible to Adam and Eve, or He may not have been visible. We just do not know. However, we do know that throughout history God has visibly manifested Himself in various ways to numerous people.
The transitional issue of the theanthropic Christ is that the manifestation of merging of the physical with the spiritual in transitioning to a permanent state “in Christ” as the believer transitions through the indwelling of the Holy Spirit, progressive transfiguration through the filling of the Spirit, and ultimately through the glorification of the body of the believer into a new theanthropic existence in Christ. This transitioning of all believers into this new state of existence is a major aspect of the High Priesthood of Christ and of the priesthood of all believers. The believer is immediately connected to this dispensational transition that the birth of Messiah and faith in the theanthropic Christ in the “Door” (John 10:7-9) that Jesus becomes through His death, burial, and resurrection/glorification.
“4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? 6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. 13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Hebrews 1:5-14)? the sceptre of thy kingdom.
In Hebrews 1:5-14, God uses seven Old Testament Scriptures to elaborate on the Deity of Jesus Christ. These statements and corresponding verses are as follows:
1. Hebrews 1:5; “Thou art my Son, this day have I begotten thee?” (quoted from Psalm 2:7)
2. Hebrews 1:5; “I will be to him a Father, and he shall be to me a Son?” (quoted from II Samuel 7:14)
3. Hebrews 1:6; “When he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.” (refers to what is said in Psalm 97:7)
4. Hebrews 1:8; “Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” (quoted from Psalm 45:6)
5. Hebrews 1:9; “Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” (quoted from Psalm 45:7)
6. Hebrews 1:10-12; “10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.” (quoted from Psalm 102:25-27)
7. Hebrews 1:13; “Sit on my right hand, until I make thine enemies thy footstool?” (quoted from Psalm 110:1)
The words “this day” in Hebrews 1:5 are from the Greek word semeron (say’-mer-on). Alford refers “this day” to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a tomorrow or future time: “Nothing there is to come, and nothing past, but an eternal NOW doth ever last.” The communication of the theanthropic essence in its fullness, involves eternal generation; for the divine essence has no beginning.
“Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell” (Proverbs 30:4)?
Yet the context of Hebrews 1:4 refers to a definite point of time, namely, that of His having entered on the inheritance. Jesus “obtained a more excellent name than” the angels. Although the Son of God has been Who He is eternally (without beginning or end), Jesus obtained, by right of inheritance, a more excellent name than the angels through His incarnation, death, burial, and resurrection from the dead. In doing so, He becomes the new theanthropic Federal Head of Creation, “Lord of lords and King of kings.” Therefore, this primarily refers to the “day” of the resurrection of Jesus the Christ.
“28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to
The third reference is Hebrews 1:6. It refers to what is said in Psalm 97:1-7; specifically verse 7. The context refers to the second coming of Messiah in glory at Armageddon.
“1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. 3 A fire goeth before him, and burneth up his enemies round about. 4 His lightnings enlightened the world: the earth saw, and trembled. 5 The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth. 6 The heavens declare his righteousness, and all the people see his glory. 7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods” (Psalm 97:1-7).
These verses are written in what is referred to as the Prophetic Perfect. That means they refer to a future event as if it has already happened. The word “gods” of Psalm 97:7 is from the Hebrew word ‘elohiym (el-o-heem’). It was used to refer to beings or things that were godlike. In this context, and as the N.T. quote in Hebrews 1:6 supports, it was also a word used to refer to angels.
The fourth reference is found in Hebrews 1: 8; “Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” This is quoted from Psalm 45:6.
“Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.”
When the verse says “the scepter of thy kingdom is a right scepter,” the word “right” is from the Hebrew miyshor (mee-shore’). It refers to something that is level or upright. In this context it means something that is righteous or just. That is how the inspired writer of Hebrews quotes it.
The fifth reference is found in Hebrews 1:9; “Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” This is quoted from Psalm 45:7.
“Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”
The anointing referred to here is that which was done to consecrate (prepare and dedicate) a king or priest to his office. In reference to Jesus Christ, it refers to both King and Priest. The fact is further expanded by this anointing in that God raises the office of Jesus’ Kingship and High Priesthood above that of every other king or priest that preceded Him. “Above thy fellow” is said to refer to angels by some. Although the context might support this, the more natural meaning would refer to other kings, rulers and priests within the new theanthropic existence of the glorified Church Age believers during the Kingdom Age.
The sixth reference is found in Hebrews 1:10-12; “10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.” This is quoted from Psalm 102:25-27.
“25 Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27 But thou art the same, and thy years shall have no end.”
The word “and,” that Hebrews 1:10 starts with, is adding another testimony of Scripture to those already given regarding the superiority of the theanthropic Christ over the prophets and angels. The inspired writer of Hebrews adds the words “thou, Lord” to clarify the meaning of Psalm 102:25.
Clearly, Psalm 102:25-27 is a specific reference to Jehovah. Similarly, the epistle to the Hebrews clearly establishes Jehovah is the incarnate theanthropic Jesus. This follows the context of Hebrews 1:4-14 as it is intended to establish the exalted character, person, and position of the theanthropic Jesus Christ. There is no character, person, or position higher than that of Jehovah. It is apparent that Psalm 102:25-27 refers to Jehovah and that this was the prevailing interpretation by the Jews at the time of Christ.
The seventh reference establishing the deity of Jesus and the theanthropic Christ is found in Hebrews 1:13; “Sit on my right hand, until I make thine enemies thy footstool?” It is quoted from Psalm 110:1.
“The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psalm 110:1).
Jesus uses this verse to challenge the theology of the scribes and Pharisees in Matthew chapter 22.
“42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? 46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (Matthew 22:42-46).
The Apostle Peter used this reference to refer to Jesus in his great message on the day of Pentecost in Acts chapter 2.
“32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:32-36).
“10 For it became him {it was suitable or fitting}, for whom are all things, and by whom are all things, in bringing {ago; to lead or bring with} many sons unto glory, to make the captain {archegos; chief leader referring to His High Priestly work in both the offering of Himself as the propitiatory sacrifice to God and as the Advocate for the redeemed} of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one {in the sense of a theanthropic family in “the regeneration,” Matt. 19:28}: for which cause he is not ashamed to call them brethren {adelphos; union of the womb}, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me. 14 Forasmuch then as the children {who are also spiritual beings after being “born again” of the Spirit} are partakers of flesh and blood, he {the eternal Son of God Who was pure Spirit} also himself likewise took part of the same {becoming a theanthropic Being}; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them {into a new theanthropic existence} who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels {His purpose was not to create a new theanthropic existence for angels}; but he took on him the seed of Abraham. 17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (Hebrews 2:10-18).
[1] C.I. Scofield, Scofield Reference Bible, Edited by Rev. C.I. Scofield, Oxford University Press, Inc., New and Improved Edition, pages 716-717
[2] Lewsis Sperry Chafer, Systematic Theology, Vol. 5, Christology, published by Dallas Seminary Press, Thirteenth Printing, June 1976, page 53
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Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist.
He has served the Lord for over 40 years.
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