 Welcome back after the break. Just before we went for a break, we were looking at and studying the prophecy in Isaiah chapter 42. We are looking at three facts concerning the incarnation of Jesus Christ and his work, which foretells about the coming of the Messiah. And we looked at how Jesus as the servant, which is mentioned in Isaiah chapter 42, established the new covenant who officiates the new covenant. And also the second fact we saw that was the servant was to open blind eyes, bring prisoners out and those who sit in darkness out of the prison house. So that's what we were looking at. The second fact we were studying that the third fact is that servant was to bring forth justice to the Gentiles. We see that Jesus as the servant, as the Messiah, his ministry was not just restricted to the Jewish people, to the Jewish race, but his ministry was also to the Gentiles. It was also to bring justice and righteousness to them. And we see that fulfilled as we read these passages in Isaiah chapter 9, Isaiah chapter 8. And we see that Matthew's quoting Isaiah chapter 9 and saying that it has been fulfilled. In verses 12 to 16 where we see Jesus ministering, his ministry was basically around the sea of Galilee and where it mentions in Isaiah chapter 9, where he's talking about in the Galilee of the Gentiles. And we also see that Jesus came and ministered there and how he restored people's lives, how he healed them, how he delivered them from the powers of the evil one. And also we see that it was not just Jesus who ministered to the Jewish race, but also to the Gentiles. We also see that this task was also assigned to the body of Christ where he asked them to minister to the Gentiles. And we see that the early church fulfilled this task by ministering to the Gentiles as we read in Acts chapter 13 verses 46 to 48. Can one of you please read Acts chapter 13 please? Acts chapter 13 verse 46 to 48. Anyone? Acts 13, 46 to 48. Then Paul and Barnabas grew bold and said, it was necessary that the word of God should be spoken to you first. But since you rejected and judged yourselves unworthy of everlasting life, behold, return to the Gentiles. For so the Lord has commanded us. I have set you as a light to the Gentiles that you should be for salvation to the ends of the earth. Yes, verse 48 please? Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as have been appointed to eternal life believed. Amen. Thank you Rin. So here we see Paul and Barnabas boldly telling the Jews that even though they brought the word of God, then the gospel of the good news of salvation of Jesus Christ to them. And since they reject it, you know, they are, they stand in judgment for their own deeds and for their own decision and their choices. You know, but he says now we will turn to the Gentiles because the Lord has commanded us. I will set you as light to the Gentiles that you should be a salvation to the ends of the earth. So we see that, you know, they were not just doing it because they were angry with the Jews and they said, OK, you don't want to go to the Gentiles. They're willing to hear us. But it was also what God had commanded them, had foreordained for them to do it. And we see this, what they mentioned in verse 47. And the Gentiles heard this, they glorified God and we see that the gospel was taken to the Gentile world as well. So also as Jesus came and ministered both the Jews and Gentiles, it's also a command for us that we take the light of the gospel to the people in all nations around the world, people who, you know, are willing to receive and accept the gospel. OK, so this is the last prophecy that we were looking at regarding the coming of the Incarnate One, Jesus in human form. The last prophecy that we studied, anyone has any questions on chapter 4? Any questions, anything that you all didn't understand, you want me to explain again any doubts? Any comments? OK, if there's no questions and no doubts or comments, the class is very quiet today. I don't know why. There's no questions or doubts. Then we move on to chapter 5, where we're going to take some time to understand the Incarnation, God taking on human form. So we're basically going to look at what happened when the Eternal God, you know, the deity became humanity, when Eternal God became the man of Galilee. We will not look at the historical aspect of his ministry and his life here on earth, but we will look at the spiritual implications. In this chapter, we basically try to understand, you know, how humanity and deity coexisted in the person of Jesus Christ. We will look at how, you know, God took on human form and we look at various Bible references. We look at it from a Biblical perspective to understand Incarnation. OK. So we will go back to the familiar passage or structure that we've been studying from the, you know, from our first class when we began looking at Christology. John chapter 1, verses 1, 2 and 3 and verse 14. So can one of you read that again please? John chapter 1, verses 1, 2, verse 3 and verse 14. John chapter 1, verse 1, 2, 3. In the beginning was the word and the word was with God and the word was God. He was in the beginning with God. All things were made through him and without him nothing was made that was made. Verse 14. And the word became flesh and wealth among us and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. Amen. Thank you, Jack. And so here we see, we've already studied how the apostle John, you know, introduces the second person of the Trinity, who is God. He refers to him as the word and we looked at why he uses the word logos or he uses word to introduce the second person of the Trinity because, you know, it had a lot of significance in the Jewish background. This word logos and so apostle John is introducing the second person of the Trinity that is Jesus Christ, not as somebody who, you know, who they understood logos as a guiding reason or the principle of the mind or an intermediary being between God and the human race, but this logos himself is God. And he establishes this in verse 15 where it says, word became flesh and dwelt among us and we beheld his glory, the glory of the only begotten of the Father, full of grace and truth. So in using this title word, you know, basically the apostle John is drawing people's attention to the function of the second person of the Trinity or to the function of this Messiah who is Jesus. And he's saying that he came to reveal the glory of the Father, you know, who came and dwelt among us and we beheld his glory. That means he came to reveal the Father to us and he uses this word logos, which means word because the word is God is basically he's saying that this word is speaking to man about God. It is God revealing himself to man in the person of Jesus Christ. And this word is God manifest, which means God who is exhibiting himself, expressing himself in human form. And that is why he chooses to use the word logos or the word word because, you know, it is the word that is God. The word is God speaking to man. It is God revealing himself to man. It is Jesus who came to reveal who the Father is. And it is this word who is the manifest presence of the eternal God, which means it is this word who is God himself, who's revealing God, who's expressing or exhibiting or showing us who God really is or showing us who God the Father really is. So in the incarnation, the eternal logos became flesh. He dwelt among mankind. And the word flesh, you know, is not to be taught only in terms of a human body, which means it's not to be understood as God, you know, taking on, you know, somebody else's body, or possessing somebody else's body, just the body, but, you know, he's having his own divine nature and characteristics. But here it is the word flesh here is to be understood as somebody who's representing the fullness of humanity. That means Jesus was fully human. It was not that he took on just the structure of the outward form of a human body in whom deity existed or the nature and the characteristic of God existed. But only the outward form was of that of a human being so that people can look at God and understand God's nature. No, it was not just the outward form of a human being, but it was also, you know, the very nature and the characteristics of what we as human beings have. You know, so we will study about this in the next chapter where we talk about the humanity of Jesus, how he is fully human. But we need to understand that, you know, Jesus was not just outwardly in human form and insight in his nature, his characteristic, his attributes. He was completely God and had no human traits. No, he was fully human in the sense that he had the outward appearance of a human being and also had, you know, he represented the fullness of humanity, had the nature and the characteristics of human being. So the eternal logos, that means the eternal God, you know, took on humanity in the fullest sense, in all its fullness. So he, the flesh here is to be understood as representing the fullness of humanity, everything that we go through. And that is why it is very encouraging for us to know that God who became man can understand our friendlies, can understand our weaknesses, can know our shortcomings, but also raises us up to a higher level, a higher bar where we can say, hey, when God became man, he lived as a complete man, 100% man in the fullness of mankind, but yet he did not sin, yet he did not give in to the desires of the flesh. He did not give in to the desires of the carnal nature, which means that I have no excuse to, you know, to go back into sin or knowing that I'm dead to sin now, that sin has no power over me. I can understand that. I can take that as a truth. I can believe that and not doubt it because Jesus himself was fully human, was in the fullness of humanity, was dead to sin. You know, sin did not reign in his mortal body. Sin had no control over him. And in every way he showed us how, you know, being fully human, you can overcome sin. So sin is not something that is going to dominate reign in my life, overpower me, but I can say and declare and live as if to say I am dead to sin. So both of these aspects that can just come back to our mind, knowing that God understands what we go through. Sometimes we think nobody knows, nobody understands what we're going through, but God understands because he was fully human, a high priest who's interceding, who's a mediator of the New Covenant, he knows. And also it brings us up to that level that God expects us to live and placed us at the right hand of God as somebody who's righteous, the same level as Jesus Christ and God sees us in that same level that we are dead to sin. Sin has no control and reign of power over our mortal bodies. Okay. This word, the word became flesh and dwelt among us. The word dwelt, you know, literally in the Greek means tabernacle, which refers to the tabernacle in the Old Testament. You know, it was a tent of meeting even before the temple was made, you know, when the Israelites move from place to place, they had this tent of meeting where they had this, the Ark of the Covenant and God would appear to them or manifest his glory, speak to them, you know, and he's a cloud over that tabernacle. So God manifested himself, manifested his glory, which means manifested who he is and what he does among his people, even as they journeyed from Egypt to the promised land. And of course, after that we see him manifesting his glory in the temple. So we see that even as the people journeyed, you know, God lived and moved with his people in this tabernacle. So his presence was literally with the people, going with the people, because he dwelt with them, he lived with them. And we read about this in 1 Chronicles chapter 7, sorry, 1 Chronicles chapter 17 verse 5 where it says that God lived and moved with his people in this tabernacle. We also see that we read in Isaiah chapter 63 verse 9 in all their afflictions he was afflicted. So God did not just, you know, go with them, his presence was not just moving with them. But when they felt afflicted, you know, it was as if to say he himself was afflicted. That means, you know, he was so much part of his chosen generation, his chosen people, the people that he called forth, his royal priests, his priests that he set apart. You know, it's just wonderful to know that, you know, God was so holy and these people were constantly grumbling and murmuring and complaining and sinning against him. Even then God chooses to journey along with them. You know, his glory was manifested. They see his glory, who he is, what he does, his miracles, his power. And also in their afflictions, in their, in their troubles, in their, you know, difficulties, in their misery, in their pain, in their illnesses, he was afflicted. So, you know, also now we don't have this tabernacle. But, you know, as part of the new covenant, our bodies are the temple of the living God, the Most High God dwells in us. So, even as we go through troubles and difficulties and miseries and illnesses, you know, we know that God is there with us. His presence is there. He's a very present help in times of trouble. And also, you know, he sees our reflection. He knows what we are going through. He understands, he relates to us because he's experiencing it himself, like he, it happened for the people in the Old Testament. So, in the incarnation, God came to dwell with mankind, just like he dwelt in the past. His very presence was there. You know, he dwelt with mankind. And that is why we see that, you know, he was also afflicted with their affliction, not only with the people of the Old Testament, also the New Testament. We see that, you know, every time Jesus was tired, he moved away to a solitary place and he was, you know, he was crossing the rivers that he could move to a solitary place. But when he comes to the other part of the shore, he sees the crowd just waiting for him. And, you know, it says that he was moved with compassion. You know, he was moved with compassion. He does not say, hey man, you know, I'm tired. I just need to get some rest. You people, just give me a break. Leave me. But you see that Jesus got on the boat and just ministered to people. When he, when you saw Mary and Martha, we view over Lazarus, he went when he saw the widow, you know, taking the son's funeral. You know, he was moved with compassion. So we see many places where Jesus was moved with compassion. So here it was not just God dwelling with mankind in the sense that, hey, I just come here, you know, to die for your sins. And after that, you know, I'm just going to do my job and go back. But he came to and he mingled with us. He understood our friend, these are weaknesses he ministered to people at the point of their need. And he had mercy and grace even in the crowd, you know, in that big crowd, he stops at the sycamore tree and he looks up and calls Zacchus down. He's concerned of the sinners, you know, Bartimus in that crowd, you know, when he shouts out, you know, Jesus stops and says, who is that? So they said, don't, the crowd said, don't worry, just a blind man, Bartimus, a beggar, you know, but Jesus meets him and heals him. So we see his compassion. And so that is what means, the word means dwell. So when God dwells in us, you know, he's connected with us in every aspect of our lives, what we do, he's interested, what we say, he's interested. What's happening, sorry, he's interested what is happening in our lives and also, you know, what we, how we are living our lives. He's interested, he's mindful and he, you know, is very, very active. Okay, so look at what Isaiah chapter 60, the next, sorry. So we saw that the word became flesh and dwelt among us. We are meditating on John chapter one verse 14. We looked at what the word is, the word became flesh, what flesh, the word flesh meant. We looked at what dwelt meant, the word dwelt and also that we beheld his glory. Okay, now the Greek word for the word glory means doxa and it originally meant honor, reputation, reputation or esteem, which is given to a person. So you honor a person, esteem a person, you hold them in high regard. The New Testament, the Greek word for glory, which is doxa is used to denote, again, honor, splendor and majesty, which is basically talking about, you know, God's honor, his glory, his majesty. So when you're saying that the word became flesh, we're saying that, you know, the incarnate one, the one who was God who manifested in human flesh, you know, is of divine spirit. Plender power, majesty and has to be ascribed glory and honor. Okay, so when Jesus walked on this earth, you know, one thing to understand this word glory is that, you know, he did not manifest the glory of God. If he had manifested the glory of God, then no one could see him. No one can look at him without human eyes, without naked eyes because, you know, the word of God says in 1 Timothy chapter 6 verse 16 that God lives in unapproachable light who no man has seen or can see. Because of his glory, because of his glory means, you know, his splendor, his majesty, his power, his dominion, his honor, you know, the glory that he has, which is referring to all of these things, you know, no man can see him. So if Jesus came on this earth, you know, we say he was fully God, he was fully man. But in what aspects he was not, you know, he did not manifest the full nature of God is in one of these aspects, he did not reveal the glory of God, but he revealed the sonship glory. Because he revealed the sonship glory, you know, people were able to see it, people were able to see him, people were able to know who the Father is. And that is what, you know, when we read in John chapter 1 verse 14 says, who came, you know, in the flesh dwelt among us and beheld his glory, the glory as of the only begotten of the Father full of grace and truth. So when we, you know, talking about this glory that Jesus manifested or expressed or exhibited or showed when he lived here on this earth, it's not his glory of his deity, not the glory of him being God, but he manifested the sonship glory. And how did we know that he manifested his sonship glory? If you look at John chapter 17, which is a high priestly prayer of Jesus, if you just look down to John chapter 17, you know, here in this chapter 17, Jesus says, you know, Father, I have glorified you on the earth, I have finished the work. Look at verse 4 of John chapter 17. It says, Jesus says, I have glorified you on the earth. This is his prayer to the Father, so his eye is referring to Jesus. I have glorified you as referring to the Father on the earth. I have finished the work that you have given to me to do. And now, O Father, glorify me together with yourself with the glory which I had with you before the world was. And then he goes on to say in verse 22, and the glory which you gave me, I have given them that they may be one just as we are one. Okay, so here Jesus is saying, you know, I have in verses 4 and 5, Father, I have completed everything that you have given me to do. Now I'm just waiting for it to come back and to, you know, to be with you and to be glorified, which means to receive back the glory of that, you know, is connected with deity. Okay, with the glory which I had even before the world was, which means again it's referring to, so here is another verse of scripture where we can show that Jesus is God. Because he has the glory of God, which means he has majesty, splendor, the power of God, which he had even before the creation of the world. But when he came here on this earth, you know, though he was fully man in the entire sense, and he was fully God. But, you know, he gave up, you know, his glory of the deity. Why did he do that so that, you know, people can see him, people can see and know who God is, can experience God even as Jesus expresses himself and he goes around doing his ministry and teaching. If he had the glory of deity, the glory of God, then no man can see him because that is what 1 Timothy chapter 6 verse 16 says. And we see that, you know, Jesus is praying to the Father, he's saying that, you know, in verse 22, and the glory which you gave me, which means the glory that the Father gave him or which Jesus took upon himself, which is a sonship glory, you know, which he lived here on this earth. The sonship glory, he says, you know, I have given them, which means I have given people who believe in me, I've given the believers. Talking about them also refers to us as people of the new covenant that they may be one just as we are one. Okay, we're studying more about this in detail, but it's very important for us to know that, you know, Jesus lived here on this earth in the sonship glory, not the glory of deity. And the second thing is, you know, just look at, you know, another spiritual privilege, inheritance, a blessing that we receive is that Jesus has given us that sonship glory. And that is why Jesus says you can do greater things than what I have done because he has given us this sonship glory. Glory basically means, you know, who God is and what he does. So who God is, when able to manifest the fruit of the spirit, what he does, we're able to manifest the gifts of the spirit. So when God became man, or God, you know, became God incarnate, he became flesh. The eternal word, this eternal God submitted himself to certain limitations, which for us is not very easy to understand or completely define. But he could reveal all of that or he could reveal what he could could reveal to us in the limitations of humanness and that is what we can perceive, what we can understand. And, you know, he limited himself in the terms of not having the glory of deity. And because he limited himself in that area, you know, he could reveal himself and we can see the revelation of God, we can see who God is. And, you know, and it's a ways and means in which we can perceive and understand, you know, God through our human intellect, through our fine, through us being finite beings. Yes, so God was, Jesus was fully God, fully man. He is God who became man. But, you know, he did not become flesh in the sense of seizing to be what he eternally was. So, which means that, you know, Jesus was completely God, he did not cease to be eternally who he was. But rather the eternal God, you know, took on the fullness of humanity. Okay, so he was fully God, he's eternally God, this eternally God became or took on the fullness of humanity, which means he had the spirit, soul and body. And he was fully man like any one of us. But, you know, he limited the manifestations of his deity. There were some limitations that he took upon himself so that, you know, we can perceive him, we can understand him so that, you know, he could reveal only what could be revealed in the limitations of humanness. Which means he took on, you know, he limited himself to certain manifestations so that he could reveal the Godhead or he could reveal who God is in the limitations of us human beings or in the limitations of humanness. Okay, we'll study Hebrews chapter one versus one to three and, you know, we learn some things about the word incarnate who is God speaking to us. We look at some facts regarding his incarnation. Before we move on, anyone has any questions? Any questions? I hope all of you are in class today. No one is asking any questions, no doubts. Is everything very clear? You've understood everything? May I ask you, are you able to hear me? Yes, yes, yes, Nina, John. Okay. I just wanted to ask that when he went through all the pain, because you've been saying that he did not cease to be who he is, but he limited himself to being fully human also. So then when he went through all that on the cross that he did, so we know that he was really going through all of that just as any human. I mean, would they have been, I mean, is there the deity involved there in the sense that he had the strength to bear that pain because of being who he is? I don't know, I wonder if my question is clear. Yes. So, yes, he was complete, that's why we say he was completely human. He took on the fullness of humanity, so he went through all that pain and suffering as a human being. But he did not use, another thing we need to study about this is when we look at Philippians chapter 2 verse 6 and 8. And where we read that he emptied himself. It does not mean that he emptied himself, not in the sense of laying aside his essential nature of deity, but rather that he willingly restrained in exercising or expressing his divine attributes that of omnipotence, omniscience or omnipresence. So we say that he willingly refrained, that is why we do not, in Christology we do not dare to attempt to talk about the how of the Incarnation because there are very puzzling things, but he refrained in exercising or expressing his divine attributes of being omnipotent, which means in his power he could have diminished the power of the human sufferings which he was going through. So he could have shown it physically that he was suffering, but inside he was in suffering because through his omnipotence he could have nullified all of that pain and all of those things. Omnipresence could mean that he could be present there on the cross, but he could be present somewhere else. So what we're looking at is just a form of his body there, but he's actually not going through all the pain and suffering. No, but what we are saying is when he emptied himself in Philippians chapter 2, which we read, it says that he did not lay aside his deity, a nature of being God, his characteristic, his attributes, but he willingly refrained in exercising and expressing them. So when he was hungry, he was angry, he was tired, he was sleepy, all shows his humanness and even on the cross when he went through it was because he was fully God, fully man, yet being fully God. Did that help Nina? Yes, thank you. Okay, so we look at Hebrews chapter 1 verses 1, 2 and 3, can somebody read that please? Hebrews chapter 1 verses 1, 2 and 3. God who at various times and in various ways spoke in time past to the fathers by the prophets has in these last days spoken to us by his son whom he has appointed there of all things through whom also he made the words, who being the brightness of his glory and express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down at the right hand of the majesty on high. Amen. Thank you. So here we see that, you know, it's qualifying what the apostle John is writing and introducing second person to Trinity, this Messiah, who is Jesus as the Logos and saying God who at various times and in various ways spoke in the time past to the fathers, you know, by the prophets, but in these last days he spoken to us by his son. So, you know, the writer of Hebrews is attributing and saying, Hey, this is the word. The word is the word incarnate that is God speaking to us. And it's also this word who through whom he made the worlds, you know, created everything. And he says, notice two facts regarding incarnation in this verses. The first one is Jesus is the brightness of God's glory. The second one is that Jesus is the express image of God's person. If you look at, you know, verse three, which we are just looking at Jesus is the brightness of his glory. The first part of verse three, who being the brightness of his glory and the express image of his person. If you look at this, the sentences, these phrases in the amplified Bible, it says he's a soul, soul means, you know, the one and only, the one and only the soul expression of the glory of God, and he is the perfect imprint and the very image of God's nature. So Jesus is the only one who is the soul expression or the one who gets fully or solely express the glory of God because he is God himself. And he is a perfect imprint, imprint means, you know, your thumb imprint when you put your thumb imprint is exactly how the lines featured on and how God created and put those lines on your thumb. Okay, perfect imprint in the very image of God's nature. Look at what the Jerusalem Bible says. He's a radiant light of God's glory and the perfect copy of his nature. The new international version says he's the son is a radiance of God's glory and exact representation of his being and the little Greek Bible, the lexicon. Hebrews chapter one verse three says who being radiance of the glory and the representation of the reality of him. So Jesus, you know, two facts that we see here. The first one is Jesus, the brightness of God's glory, which means God's glory is manifested, is expressed, is revealed in the nature. Jesus is the manifestation of the nature and the attributes of God, which means the attributes and the nature of God is fully expressed, revealed, seen, exhibited in the person and the work of Jesus Christ. Jesus Christ is the expression of who God is what he does. He is a brightness, which means he's shining out the nature and the character of God. It's also brightness also reveals, you know, throwing light, which means revealing to us, making it known to us or it's very evident. When you throw light on something, things become very evident, things become very clear, things become very knowledgeable. We know there's clarity. So he's a brightness, which means Jesus is, you know, through his life and his ministry, you know, the nature and the character of God is very evident. It's revealed, it's clear, can be easily understood, read and we can receive knowledge and information. It's the perfect revelation. And so Jesus came to reveal who all who God is and all who God is is shown in the person of Jesus is exhibited shines out through Jesus. He's also the express image of God's person, which means he's the perfect, complete representation. You know, he's the exact representation, the exact representation of the reality of who God is, the perfect copy, the perfect imprint of the living God. So, you know, Jesus is the perfect representation of the nature of God, who he really is. So in the incarnation, you know, we have a complete revelation of this living God, who we can, you know, we're beginning to know and understand who God is, what he is like, what is his nature, characteristics and attributes and what he does. So all of who God is, what he does is revealed to us perfectly in the person of Jesus Christ because Jesus is a brightness of God's glory. I explained that and he's also the express image of God's person. Okay. We'll just look at a little more about the image of God. Colossians chapter one was 15, the first part of that word says Jesus is the image of the invisible God. In second Corinthians chapter four was four, the latter part of the word says Christ, who is the image of God. So the word image means like we just saw exact representation, the exact revelation. It is a perfect copy, the perfect imprint of the image of God of who God is. So in the incarnation, it's the invisible God becoming visible. And this invisible God, who lives in unapproachable light, who no man can see or has ever seen, has made it evident to us as manifested himself, can be seen, can be understood, can be read through this clarity is because Jesus did not chose to lay aside his glorious deity and took on the sonship glory, which he gave to us. And that hence, he limited himself to certain things of the human nature so that we can perceive and understand God in the fullest sense. And that is why you see an incarnation, the invisible God becomes visible. And in Philippians chapter two verses six to eight, we will study seven steps in the incarnation. So again, one of you please read Philippians chapter two verses six to eight, please. Quickly. Philippians chapter two, six or eight, ma'am? Six to eight, six, seven, eight. Okay. Who being in the form of God did not consider it probably to be equal with God, but man himself of no reputation taking the form of a born servant and coming in the likeness of man. And being found in appearance as a man, he humbled himself and became obedient to the point of date, even the date of the cross. Amen. Thank you. So here we look at seven steps in the incarnation in this passage, very important passage of scripture. Christ was in the form of God. He was equal with God. He did not consider it to be robbery with God. He made himself of no reputation. He took on the form of a born servant. He came in the likeness of man and he was found in the appearance as a man. So we'll just study each of these in the sequence that it comes in this passage of scripture. The first thing we see here in verse six, Jesus Christ would being in the form of God. When you look at the Greek lexicon, the Greek Bible, it reads who subsisting in the form of God, which means who subsisting means living or existing in the form of God. Okay. Now this word form is the same word which is used in this passage that we read, the form of a born servant. It's not the same as mere likeness or appearance, which means that Jesus was in the form of God, which means that he was not somebody who was like a human being, or appeared as a human being, but he was fully human. But when we look at the same words, which the verses that we read, there's another form, another form, another word called form there. One in relationship with the form of God was two and the latter part of verse seven is as a form of a born servant. So the form of a born servant there was like a born servant in a pure like a born servant would be. That means Jesus was not a born servant. He was not a slave, but he was like a slave. He took on the role of a slave, but he was not a slave, like born as a servant. So in that sense form means like or appearance. But here when we are saying this form of God, the Greek word here for form of God, this is not the same as used for born servant when it's a form of a born servant. But here form of God does not mean that Jesus was the likeness or appearance of man. He kind of appeared like a man. No, he was like man. No, he was fully man. We can't say he was like a human being. He appeared as a human being. No, he was fully human being in the fullest sense. So we need to understand this, that the word form is not used to denote something that is just outwardly or external, but it's talking about the very nature, the attributes. So in his being, in his essential nature, in his attributes, he was fully human, just like he was outwardly human. In his very core fiber of his being, his attributes, his essential nature, he was as any other human being. So Christ, when he became incarnate, when Christ existed as God, possessing and being all that pertains to the divine nature, even as he was God, and having all the divine nature, even as he existed as a human being, he possessed all the essential nature and attributes of a human being. Okay, so we'll stop here and we'll continue next week. Anyone has any questions, doubts, any clarity on anything that was spoken or thought? No, today we went through a lot of content, you know, and I request all of you to please take time to go through the notes, to read through, to understand so that when you come to the next class, you know, if you have any doubts or questions, you can ask. And then we can also follow through the rest of what we are studying in Christology. Okay, thank you everyone for joining class. Sorry, thank you all for joining class. Have a blessed day ahead and a blessed week. The rest of the week God bless. Thank you.