 Good morning. All right, yeah. I'm assuming that the volume and all of that is fine for those of you who are online. We'll get started. Now, just to go back over all the classes that we did in the first half of this semester, we started off with the doctrine of the word of God. Then we went on to look at the doctrine of God himself. We looked at Trinity. And then from after having talked about God, we kind of came into the topic on humans. So we looked at the doctrine of humanity. And in connection with that, we also looked at the doctrine of sin. So now that we have finished talking about the doctrine of sin, we will be moving into the doctrine of Christ. Through Christ, that solution was offered for sin. So we kind of changed the order in which the lectures are being done. So it is different from the order in which your notes are given. So when you have your midterm assessment, these are the topics which would be covered. So even for those of you who are here in the class, these would be the topics on which you would have to submit your assignment, not the things which are there in the order in your textbook. So we did doctrine of sin last week. This week we are doing the doctrine of Christ. Okay, someone has given the assurance that the audio is fine. So yes, we'll continue. So what are we gonna talk about in the doctrine of Christ? We will look at the divinity of Christ. We will look at the humanity of Christ and we will see how both of these two natures coexisted within Him. So that's basically what we would be looking at today. To start off with the divinity of Jesus Christ, like we had talked about earlier when we were covering the nature of God, there were people who said that Jesus never thought of Himself as divine. It was only much later that His disciples thought it would be a very, very nice idea. If they go around saying, what Jesus is divine. So they say it was only much later that the whole idea of divinity started and that Jesus never really ever thought about Himself as being divine. And then we also disproved that wrong theory. We pointed out that in the scriptures, Jesus in fact very, very clearly talks about Himself as God. And we looked at a couple of scriptures which bring out that fact that He very much thought about Himself as being divine. But today of course, because we are covering the doctrine of Christ, we will look at these things in greater detail. So we will begin, even as we're talking now about the deity of Christ, we'll start off by looking at John chapter eight verses 56 to 59. And we look at the significance of what happens in these verses. If someone could read out for us, John chapter eight verses 56 to 59. Your father Abraham rejoiced to see my day and he saw it and was glad. Then a Jew said to him, you are not yet 50 years old and have you seen Abraham? Jesus said to them, most assuredly I say to you, before Abraham was I am, then they took up stones to throw at him, but Jesus hid himself and went out of the temple, going through the midst of them and so passed by. Yeah, and so Jesus is having this conversation with a large group of Jews. And he says, when Abraham looked into the future and he saw my day, my time, he rejoiced over it. And so they say, you're not even 50 years old because Jesus was just maybe 30 or in his very early 30s. So they say, you're not even 50 years old and you're saying that you saw Abraham rejoicing over you, is it? And so then Jesus says, very truly, I tell you. So whenever he uses that phrase very truly or very, very, or whatever it is, it says in your translation, he is trying to say that what I'm saying now is 101% truth and it is significant. So pay attention to what I am saying. And so he says, very truly, I tell you, before Abraham was, I am, he says. And when he says that immediately the Jews, they pick up stones to stone him. Why were they so upset with the words that Jesus spoke? So to understand the significance of what Jesus was saying over here in this passage, maybe we can look at Exodus chapter three verse 14 where you have the origin of this phrase, I am. Exodus chapter three verse 14. And God said to Moses, I am who I am. And he said, first you shall say to the children of Israel, I am has sent me to you. All right, so these are the words that we find in the Hebrew Bible, which was written in the Hebrew language. Later on when they were translating the Hebrew Bible into the Greek language, what we know as the Greek Septuagint over there, the translation in Greek, the wording that was used for I am was ego, I me. Ego is basically the word from which we have our ego, who we are, what we think about ourselves. So ego is me, I and I may is I am to be. So in that sense, the verb will be to me to be and the phrase will be I was, I am, I will be in that sense. So ego, I me was the Greek translation of the original Hebrew where God says, I am. And so over here, we have Jesus using this same term, ego, I me. And if you just look at the word ego, I me on its own as a sentence, it's something that people will probably use even in ordinary everyday speech. For instance, I would say, I don't know how to say in Greek, I'm a teacher, but then I would probably say something like, ego, I me teacher, I am a teacher. So it was used in everyday sentences also this phrase. But when Jesus used this phrase, the way he said it was not in the sense of an ordinary sentence construction and the Jews were able to clearly pick up on that, to use one example. If we were to look at John chapter nine versus eight to nine, this is basically the passage where you have the blind man who washes his eyes at the pool of Siloam and he is healed. So this is that particular passage. So if someone could read out for us, John chapter nine versus eight to nine, yes. So over here, if you were to literally read out what the Greek New Testament is saying, here it says, but the beggar, this man who used to be blind, he, so others said, some people said that he is the same beggar. Other people said, no, he only looks like him, but he himself insisted, ego, I mean, that's the word that he used, I am. He said, no, I am, I am that beggar, I am that person. But nobody thought that he is talking about himself as divine or as being God. It was just part of normal sentence construction. So he was saying, I am, I am the beggar that you are. I know that you people are talking about. But when Jesus used this phrase, he was using it in the sense of Exodus chapter three verse 14, where God himself refers to himself as ego, I me. Look at the way, you know, Jesus uses this phrasing. He says, before Abraham was, I am. So that word which is used over there for was, you know, that's another word to be, there are two words for to be. You have the word, the root word, genomei, which talks about something which is being because it came into being, it came into existence. The Greek word genomei is talking about something which is, which is being because it came into existence. It had a beginning. So over here, Jesus is saying, before Abraham, genomei, okay, the actual verb is genesty, but in the actual sentence, but the root word is genomei, which means something which came into being, something which came into existence. So Abraham had a beginning. He was a human being. He was born one day. And from that time onwards, he started to exist. So Jesus says, before this Abraham, before he genomei, before he came into existence, I am, which means, you know, the word I me, it does not indicate any beginning. It's just something which exists. So very directly, he's indicating that I am not someone who had an origin and was born the way Abraham was born. I am, I always have been, I always will be. So he's making a very clear declaration that he is divine. And so he's, you know, the significance comes out when we look at the contrast between Abraham coming into existence and Jesus, who never came into existence, he always was, he always was there. And so he says, before Abraham was, I am, and they clearly pick up on the contrast that he's presenting and they are very offended and they pick up stones to stone him. So while critics may say that Jesus never thought about himself as God, the scriptures that we look at in the Bible clearly prove that Jesus always thought of himself as divine. It's not a story which the disciples made up later on in the future. Okay, so, so in the same way in Exodus 3, 14, Yahweh announced himself as I am. Here Jesus is also announcing himself as I am. Both of them are saying that they are eternal, that they always were. It's not that they came to be on one fine day, rather, eternally they have always been is what they are saying. And a few chapters after this in the book of John itself, we see the Jews again picking up stones to kill him. And again, it's because Jesus makes a declaration that he is divine. So the next passage which we would look at is John chapter 10 verses 29 to 31. John 10, 29 to 31, if someone could read out please. You know, the people online also will have Bibles. They can always open their Bibles and read. So it's, you know, it's not like that without Bibles and someone has to provide from here. I mean, just to avoid the distraction too much. Okay, so yeah. So in John chapter 10 verse 30, Jesus very clearly says, I and the father are one. And it says again, his Jewish opponents picked up stones to stone him. So here earlier he used, literally used that phrase, ago I me. And here he is saying, I and the father are one. These scriptures show very, very clearly that Jesus is clearly declaring that he is divine. Maybe we can just look at one more scripture. John chapter 17 verse five, if someone could read out, John 17, five. So here Jesus says, the glory I had with you, with the father, before the world began. So he talks about how he already had divine glory with the father, even before creation. He's not talking about the future and saying, I'm hoping that one day I also will have divine glory the way you do. He's not saying that. He's talking about how he already had divine glory in the past. And he's saying, in the future, I'll get it back. You know, when I have finished serving my purpose over here as a human being. So all along, Jesus clearly indicated that he is divine. And we will look at Matthew chapter nine, verses two to seven. Now, of course, this is a story that we are very familiar with. But then, you know, if we could have someone read out, Matthew chapter nine, verses two to seven. Verses three to seven. Okay. There, why do you think even in your heart, for which it is easy to say that you think that for even you are to stay that life and hope, but then you may know that the strength of man has power from us to forget those things. Then he said to the magnetic, arise, take off, you better and go to your house and he allows, he allows the departed to his mother. Okay, a lot of phrases over here, which are very, very significant. So the story starts off with the paralyzed man being brought over there for healing. And then Jesus looks at the faith of the friends who brought him and he says, take heart, son, your sins are forgiven. Now, when Jesus says that, who are the people who respond with anger? It is the scribes, in an NIV it says, the teachers of the law. They are the ones who say to themselves, this man is speaking blasphemy. How on earth can he forgive sins? Only God can forgive sins. And then Jesus says to them, whom is he talking to? He's talking to people who are teachers of the law. These are people who know the scriptures inside out. They probably even have memorized the entire Old Testament by heart. So they know exactly what he is saying. So Jesus says to these teachers of the law, he says, which is easier to say, your sins are forgiven or to say get up and walk. But I want you to know, okay, Jesus says, I want you to know that the Son of Man has authority on earth to forgive sins. So when Jesus used that phrase, Son of Man, these teachers of the law would have understood what he is trying to indicate, because Daniel prophesied about the Son of Man. And we see that in Daniel chapter 7 verses 13 to 14. If someone could read out Daniel chapter 7 verses 13 to 14. Okay, so Jesus is saying, I am that Son of Man. So he uses the term Son of Man with a very, very clear purpose in mind. He wants to tell these teachers of the law, you've been reading from the book of Daniel, right? And you have read about the Son of Man. Well, you know what? I am that Son of Man. And what does it say in Daniel about the Son of Man? It says that he has been given authority on the earth. So Jesus is saying, if you remember your scriptures, it says that the Son of Man has been given authority. And that is what I am doing right now. I'm exercising my authority to forgive the sins of this man. So very, very clear indication being given that Jesus is telling them, he is the divine person who has been given authority on earth. You know, and he goes on to say that his dominion is an everlasting dominion. He says his kingdom is one that will never be destroyed. So these are the things which it says about the Son of Man in Daniel chapter 7, 13 to 14. And here Jesus is saying, these are the things which it says in Daniel 7 about the Son of Man. And I will prove to you that I am that person. And he actually heals that man. He tells that man, take up your mat and go. And the man is able to actually do that. So Jesus declares who he is and he offers proof to the teachers of the law and saying, see, I am indeed the Son of Man. I have been given the authority and let me demonstrate it. And he demonstrates it. And they realize that, you know, what he is speaking is the truth. So those who are willing to believe, they believe. And then there are some who, you know, don't want to know the truth. And so they start arguing in their minds and coming up with all kinds of explanations. Not to accept the simple truth which they saw in front of their own eyes. Okay, so we see all of that happening. So even here, there's a very clear declaration being made by Jesus saying that he is that Son of Man who was mentioned in Daniel chapter 7. And he has all the authority and he can in fact use the authority and demonstrate that he has authority to forgive sins. He has authority to heal, you know, and that he indeed has dominion. Yeah. So the question being asked over here is on this occasion, Jesus gave proof that he is the Son of Man by doing a miracle. And then there are some cases where the, you know, especially the Jewish leaders, they come and they ask and they say, give us a sign and then we will believe. And Jesus says, no sign will be given to you. The only sign you will have is the sign of Jonah, you know, who was in the, he was under the earth or something for three days and three nights. And so Jesus refuses to give them any sign. So and if you look at the context of those particular passages where Jesus says, I will no longer give you any sign, it's because he has already spent almost three years very, very clearly demonstrating again and again. In fact, in John, one of the chapters, Jesus says, if you don't believe me, at least believe the works which I do because the works are clearly showing who I am. And so Jesus gives enough opportunities. He gives enough signs to prove that he is who he is claiming to be, that he is indeed the Son of God, that he is indeed divine. And when the people are still trying to look for explanations and excuses and not wanting to accept the truth, which is very, very plainly in front of them, because then they would have to readjust their entire life and they are not willing to do that. To such people Jesus says, I'm not going to be giving you any other signs. You already have enough indications. You will just receive one more final sign where you will literally see me being resurrected from the dead. Now that, if you're willing to believe that, at least then yes, there's hope for you. Even that if you're willing to reject, then they are left to their own fate. So it's a choice that people had to make. And but Jesus from his side gave enough demonstrations to show that he is indeed divine. Just a minute. Yeah, Nina, it's about the mic and the scriptures being read out. They have one mic over here and they're all, you know, scurrying around trying to hand the mic to one another. And it's very distracting for me. So it kind of helps if, you know, they can, or if they have enough mics, then, you know, they wouldn't have to keep running around to each other. And I can see them doing that, right? So it's like a distraction for me. So that is why I kind of told them to just stay in their places so that I can, you know, not get distracted from what I'm trying to, you know, from my flow of thought. It's just because of that. Yeah, so sorry. It's just that maybe if you can get enough mics one day, then, you know, we can have them all read out without having to, like, you know, run from one to another, handing over the mic, just to have a worse read out. And it kind of affects the entire flow of the talk. Yeah, yeah, what, yes. So, yeah, so these are the things which Jesus said about himself, about himself being divine. Now, what did the other people say, the church leaders of that time, the, you know, the founders of the early church, what did they say about, you know, the divinity of Jesus Christ? We have John, you know, who is like one of the main leaders of the early church. He was based in Ephesus and then from there, he was, you know, kind of monitoring the activities of the church throughout, you know, Rome and throughout Asia Minor and all of that. And so he was very well known, very well respected. And that's probably why Jesus chooses him and says, you know, I want you to send a message to the seven churches, you know, in Revelation. So, John was one of the central, most important leaders of the early church. And what did John say about Jesus Christ? He very openly begins, you know, the Gospel of John by declaring that in the beginning was the Word and the Word was with God and the Word was God himself. So, John never had any doubt in his mind about the divinity of Jesus. Another important leader, you know, of the early church, that was Paul. So, Paul, he says in Colossians 1 was 15. Yeah, if someone could read out Colossians chapter 1 was 15. Okay, it says that the Son is the image of the invisible God. So, people cannot see the invisible God, but when they look at Jesus, he's the perfect image of the invisible God. So, even though they cannot see God himself, they can see Jesus and know completely, fully what God is like, what his nature is. And the same thing is, you know, something similar is said even in Colossians 1 19. If someone could read out Colossians 1 was 19. Yeah, it says here that all his fullness, you know, all the entire fullness of God dwells in Jesus Christ. So, Paul also was clearly indicating that Jesus is divine. Maybe we can look at Philippians 2 verse 6 as well. If someone could read out Philippians chapter 2 verse 6. Okay, Philippians 2 verse 6. It says here that who being in very nature God. So, Jesus in his nature was divine. Okay, he was completely divine, completely equal with the Godhead. Then coming to the writer of Hebrews, what does he say about the divinity of Jesus? If we can look at Hebrews chapter 1 verse 3. If someone could read out Hebrews 1 3. It says here that this son, he is the exact representation of the being of God. Okay, so again here, this an indication. So this wrong allegation that critics make that later on disciples came up with the idea that, oh, maybe we should start, you know, saying that Jesus is divine. That is not true because in the very, very beginning itself, even a few years after Jesus' death, while, you know, these gospels and epistels were being written out, already they were clearly declaring and saying that Jesus is God. It's not a theory that they came up with much later. And we also have, you know, ancient writings which confirm the fact that the Christian community believed and accepted Jesus as being divine. You know, Josephus, the first century historians, he in both of his historical works, he makes mention of Jesus and he says, he talks about Jesus' miracles. He talks about Jesus' death and resurrection. So he, a historian makes a reference to Jesus as a historical fact. We also have someone named Tacitus who was a Roman historian also from this first century itself. So when we're saying first century, we're talking about the first hundred years of, you know, the AD. So Jesus was approximately, you know, resurrected in around maybe 33 AD. So, which means within a matter of 60 to 70 years, these historians are making a historical record of the events surrounding Jesus' life. Okay. So we cannot say that these are things which people came up with later. You know, that would be a very, very wrong argument to make. So Tacitus, a Roman historian also belonging to the first century, he says that these Christians are worshiping Christus because he got resurrected. And they say that because of this belief, a huge number of followers are now following Jesus. So he makes that record in his writing. We also have Pliny the Younger. Pliny the Younger was the governor of Bithynia in Asia Minor. He writes a letter to Emperor Trojan and he writes and says these Christians are becoming quite a nuisance because of them, the Jews are getting very upset and there are riots going on everywhere. And he also says because of these Christians, nobody is even going to the pagan temples, the pagan temples are all almost becoming completely deserted. And then Trojan sends a letter back saying all right, if this is the amount of effect these Christians are having, you are welcome to, you know, you're free to persecute them. So we have those historical records also available with us today. We also have a person named Lucian who was a Greek writer and he writes very mockingly about Jesus and he says, oh, this Jesus is supposed to have risen from the dead and the Christians believe that and so they believe that he will give them also eternal life and because of that these Christians are not even afraid of death. Even if they're being persecuted and being killed, they don't mind standing up for him because they really believe that they will be resurrected back to life one day. So these are all secular writers who didn't gain anything by talking about Jesus Christ but they were all writing within, you know, that first few 70, 80 years of after Jesus' resurrection they were writing and they were making a record of these facts. So the doctrine of Christ is not just something that, you know, we are drawing out of the Bible. There's even historical facts to back up that Jesus really lived and that he really accomplished the things that he did just to, you know, quickly mention another two or three examples. You have Emperor Claudius who was, you know, very, very upset because of all the Jewish riots that were going on and so in fact in 49 AD he asks all the Jewish people to temporarily leave Rome and go because they're creating such a havoc over there and so he actually asks them to leave the city and go and he also issues an edict in Jerusalem and all the, you know, all the areas around that Israelite territory. He issues an edict saying, now onwards nobody should even go near graves, you know, near the tombs or meddle with them in any way. So why is he issuing an edict like that? That's because of what happened, you know, because of the events surrounding the death and resurrection of Jesus. So in fact, one of those marble slabs with that edict on it have over discovered, was discovered in Nazareth, you know, where it clearly says if anyone tries to go to a grave or try to remove anything from the grave, they will be prosecuted. So these are all historical realities backing up what the disciples have said about Jesus and then of course, you know, like I had mentioned earlier, there were these two writers, Thales and Flegon who talk about how there was an eclipse of the sun when the resurrection was going on. So they say that the, you know, the sky was darkened and, you know, there was an earthquake at that time. So Thales talks about the eclipse of the sun and Flegon talks about how at the sixth hour of the day, there was a great earthquake which shook by Tynia and which overturned Nicaea, those are the wordings that he uses in his writing. So we have historical facts backing up what, you know, what Jesus Christ has accomplished. So when wrong teachings began to go around at that time in those early, you know, centuries of the church about the divinity of Jesus, again, this too I have mentioned before, the, you know, the Christian leaders from the different churches came together and had a meeting at Nicaea. This was in 325 AD. By then a lot of wrong teachings had come up about the divinity of Jesus and so these, so the main leaders, the main representatives from each of the churches which existed at that time, they all came together to discuss the serious matter where people are saying wrong things about Jesus Christ. They came together, they gathered in Nicaea in 325 and again later on in Constantinople in 381 and they came up with what we know today as the Nicene Creed. In the Nicene Creed, they laid down the actual correct doctrine as given by the, you know, Gospels and as written out in the Epistles. So based on that, they came up with the doctrinal facts which we should accept as the truth, you know, in what they call the Nicene Creed and over there it says, we believe in one Lord Jesus Christ. It refers to him as God of Gods, light of light, very God of very God and it also says, not made being of one substance with the Father. So they declared that Jesus was not made, he was not created, he is one substance with the Father. These are the declarations which they wrote down in the Nicene Creed based on what the scripture is saying. So one of the heresies that they were fighting against at that time was this whole idea of, it's called the heresy of adoptionism. What was the heresy of adoptionism? There was this belief, wrong belief. Again, I think I have mentioned this earlier. The wrong belief was that they say that Jesus Christ was born to Joseph and Mary. He was just the biological child of both the parents and he was a normal human being like everyone else. And then when one day when he was getting baptized, at that time the spirit of the Messiah descended upon him and he became Messiah temporarily. So after the Messiah who was inside this human, after he finished his work on the cross, when Jesus was hanging on the cross, at that time the spirit of the Messiah left him and went back to heaven. So temporarily for a little while Jesus Christ was divine, but he was not divine from birth. It was the wrong doctrine that they were spreading. So the Nicene Creed kind of dealt with that. Another main wrong heresy that the Nicene Creed wanted to attack was the wrong doctrine of the Arians. The man named Arius and his followers, they were the ones who started this wrong teaching that Jesus was the first creation that God created. After that God created many other things. The first creation that God created was Jesus, was the wrong teaching, which they were spreading. And that is why in the Nicene Creed, they put in many, many sentences which were directly attacking this wrong doctrine. And like I had explained in the other class, I know the Jehovah Witnesses, they are a modern version of this Arianism. So this is all about the divinity of Jesus Christ. Now coming to the humanity of Jesus Christ, we have a whole bunch of scriptures which show us very, very clearly that Jesus Christ was human, just like all of us. So not only was he fully God, he was also fully and completely human. There are a whole bunch of verses, some of them are mentioned in your notes. Some of them I have them over here. It would just take too much time to read all of that. I will just simply point out the human factors which are very clear and which scriptures talk about that particular human attribute of Jesus. So Luke 2.7 says that he was born. So in the same way that we all are first conceived inside the womb and then we are physically born into the world, Jesus also was physically born, just like all of us. And just like the way all the human babies, they develop physically and mentally over time. Jesus Christ was also the same. The day that he came into the world, it's not like as if he already had full knowledge and he was already fully grown up. He too developed physically and mentally, just like all humans. Luke chapter 2 verse 52. He also knew hunger. He felt hungry just like all humans. Matthew 4.2. He felt thirsty. We see that in John 19.28. He experienced human emotions. John 11.35, where he weeps. He was limited in his knowledge. The way human beings are limited. We see that in Mark chapter 13 verse 32. He grew tired. John 4.6. He just like the way all human beings die. Jesus Christ participated even in death. Matthew 27.50. He was buried in a tomb in the way the people of those times were buried. That's Matthew 27 verses 59 to 60. So he was fully human, just like all human beings. But of course, he was also fully divine. So those are all the scripture references, which we find in the Gospels. What about the epistels? Even in the epistels, we find references to the humanity of Jesus. So 1 Peter 1.16 to 18. 1 John 1.1. They talk in these two places. The disciples talk about how they have seen him. How they have touched him. How he was fully human with them. Where they could actually reach out and touch him and talk to him. 1 Timothy 3.16 talks about Jesus appearing in the flesh. How he was there in a physical human body. Galatians 4.4 talks about how he was born of a woman. So he too went through those nine months in the womb and then he was born just like the rest of the human race. Of course, we have John 1.1. John 1.14 where John says that the word became flesh and lived for a while among us. Then in 1 John chapter 4 verses 2 to 3, John says that what is the test to find out who is an actual true believer? Only the people who will acknowledge that Jesus came in the flesh. That he literally was living on the earth in a human body. Only such people are true believers. Those who believe in this fact is what he says. Which is why in the Nicene Creed, it says over there, he was made man. He was crucified also for us under Pontius Pilate. He suffered and was buried. So it talks about his human aspects. And then the Nicene Creed goes on to talk about his divine aspects. It says he rose again according to the scriptures and ascended into heaven and sits at the right hand of the Father and all of that. So the Nicene Creed tried to establish once for all that these are the doctrinal facts about Jesus. After that, there was not that much confusion because now people knew this is what the Church believes. This is what the elders of the Church have gathered together and prayerfully discussed and they have determined that this is what is written down in the scriptures. So it kind of helped them to have more clarity regarding this whole doctrine of Christ. There was this one set of heretics who they were known as the Dorsetists. The Dorsetists were people who were influenced by Greek thinkers. The Greek thinkers were of the belief that spirit is a good thing, but anything which is material is impure. So the Christ followers who were influenced by Greek thinking began to think to themselves, how could Jesus become human? Because human means that he would have a material body and material is evil. And so they began to say, no, no, no, he appeared human but actually he was not human. He was only a spirit being because that somehow made them feel good about God. So now that of course is a heresy. So those were the Dorsetists. They were a kind of Gnostics. The Gnosticism is a general term, but there were different varieties of Gnostics and Dorsetists were one main school of thought in this whole heresy of Gnosticism. There was also this people who were followers of a Polinarius who said that Jesus, yes, definitely Jesus had a human body, but he didn't have a human soul. His soul was entirely divine. What is the soul made up of? Mind, will, emotions. So if Jesus Christ, you know, so according to this heresy, Jesus Christ had a human body, but he did not have a human mind. He did not have a human soul. So, but when we look at Jesus talking about himself, he says that, you know, I do not know all the facts when he, especially when he's talking about the end times, you know, and that would be in Mark chapter 13 verse 32. If we could have someone read out Mark 13 32. Jesus says very clearly, you know, about the end times when heaven and earth will pass away. Nobody knows exactly the day or the hour when this will happen. He says the angels in heaven don't know. And then he says, not the son, even the son does not know. Only the father knows. So while he was here on the earth and he chose to be human, he chose also not to know everything because, you know, he was not using the divine nature which was in him. So he did have a human soul. His mind was human. So just like all the other human beings, he had to learn scripture. He had to study scripture. He had to memorize scripture. It's not that he just already had it all inside his mind. It's something that he actually had to learn. And so which is why when he's around 12 years old, we see him, you know, sitting over there in the temple and he is listening. He is learning and he's asking questions. So what you know, what you people are doing right now in the class, Jesus went through that phase where he sat, he listened, he memorized, he learned and he asked questions. If someone could read out Luke chapter 2 verse 46. Luke 2.46 So he was sitting among the teachers, listening to them and asking them questions. So when it says here teachers, it's probably the scribes that it's talking about. At that time, I'm not sure whether he knew whether God had revealed to him the inside of these people's hearts. Knowledge wise, they knew everything there was to know. But my goodness, it's very sad that their hearts were very, very far away from God. But anyway, they knew the scriptures inside out. So he was sitting over there in the temple courts, listening to them, teach, learning from them, asking them questions. So Jesus had a human soul. He had a human mind. It had to be taught. It had to be educated in the same way that, you know, we develop our minds and we develop our thinking. So it just, so it's not, you know, these people seem to think Apollinarius and his followers seem to think that somehow, if your person has a human soul, they cannot also be divine. But that doesn't apply to Jesus because Jesus had a human body. He had a human soul. And of course, he also was divine. You know, the one thing doesn't take away the other thing. It's all, you know, it's all part of who he was. All right. We will, you know, look at other aspects of Jesus when we come back from our break. So at 10 o'clock, if we can all, you know, log back in. Thank you.