 Hello everyone and welcome to our spring semester. Good to see Jeram, Lucy, Dipu, Esther, Daniel, Sam, Daniel, the 20 of you, Andrew, Angelina, Deeksha, Divya, Esther, Jennifer, Kofi, John, Miriam, Pankaj, Sanjay. Thank you all for joining class. I hope you all had a good holiday season, good time with family and friends. I'm a few excited to get back to classes. Oh, nice to see the in-person raising students raising their hands. I thought they will miss home to our online students. Yes, Kofi, you want to say something? You raised your hand. Thank you Andrew. Have a blessed new year as well. Good morning to all of you. So we're going to be studying Christology. Are you excited to study Christology? Okay, when you thought about Christology, what comes to your mind? Christ, okay? That is a very good answer. You think about this course Christology, what comes to your mind? Don't look at your course notes. Just tell me what comes to your mind. Did you ever think, hey, what are we going to study in Christology? We didn't give it a thought. Maybe thought okay, when she teaches, let's learn. What comes to your mind when you think about Christology? Okay, so Angelina says about the character of Christ nature, okay? Lucy says knowing more about Christ, okay? Anything else? It comes to your mind. Yes, Angelina says if biology is a study of life, Christology is a study of Christ, okay? Very interesting, good. Yes, we had one in-person student say that as well. Okay, I'll let you know what we're going to study in Christology. Okay, Jennifer says knowing the Christ. Yes, knowing the Christ. Do we really know the Christ? We know about him, but having a personal knowing is still yet to happen in many areas, okay? Okay, before we look at what Christology is all about, let's just pause for the word of prayer. Let's pray. Father, we thank you for another season where we can come together to learn God from your word, because your word is life, your word is power, your word is authority. Your word teaches us all things, trains us in righteousness and holiness, God. It corrects us, it rebukes us. We thank you for your word that reveals more of who you are and what you did here on this earth, Father. We thank you, God. We pray that we thank you for being with us through the last year, God. We thank you for being with us, for guiding us, for leading us, for teaching us, for enabling us, for strengthening us. God, for the way that you are transforming us more into the image and the likeness of our Lord and Savior, Jesus Christ. We thank you, God, for guiding us and leading us whole of last year. And we know, God, even as we go through this new year that you are God, are good and faithful. You are perfect in your faithfulness and God, in your perfect faithfulness, you will do wonderful things for us even in this new year, God. And we pray that even as we continue to submit and surrender our lives and yield our lives to you, Father, that we will be transformed more into your image and likeness. And that we will manifest your glory here on earth, God, that we will be people who glorify you in everything that we do. And that we will manifest your glory in a greater measure, in a greater way, Father. We thank you for this course, for where we are going to study more about the nature of Jesus Christ. And even as we do, we pray that it will be such a life-transforming experience for each one of us, not just knowing the deeper truths, the revelation of who Jesus really is, but will have such a profound impact in our lives, God, and will transform us. And will help us to see things, see life and see ministry and look at everything in such a different perspective, God, that it will just enable us to walk in greater measure of holiness and reverence towards you and your Word. And towards what you have called us in your ministry, God, and that we will be people who continue to build your kingdom with power and authority with this great revelation and this truth that we are going to learn, Father. We thank you. We bless you. In Jesus' name we pray. Amen. Okay, so Christology is basically a field of study within Christian theology. So what does the word theology mean? To study about God, yes. Theology comes from, when you look at it in the Greek, there are two words. Now, before we go further, I'd like to say that I will be sharing a lot of content that is not there in your notes. So I'd like you to follow your notes and if it's not there, I would like you to make takedown notes so that when you face assessments, you would not think that I'm giving you something out of the blue, but it's something out of the known that I've been teaching you. So please listen and also takedown notes. Okay, so the word theology comes from two Greek words, theos and logia. Okay, what does theos mean? God. Yes, thank you Sister Getrud. Theos means God. The H E O S is theos, which means God, the Greek word. And logia means, yes, it's a study of the word of God. So logia, L O G I A, which means, you know, word, logia is word. Okay, where we get the word logos. Okay, so logia, which means word and theos means God. So combining these two words, theos and logia, theology means the study of the word of God. Okay, now, Christian theology is basically an effort by us human beings, you know, to describe in human words, God and his actions. Okay, so theology, there are various theologies. Okay, systematic theology, which you're going to study, you know, Christology, various other theologies, feminist theology and all of those theologies. Basically, theology is Christian theology is an effort made by us human beings to describe in human words, God and his actions. So we're trying to understand who God is. And we're trying to, in our own human words, trying to describe him, who God is and his actions. So especially his actions in relation to the world and to man. So Christian theology is basically that aspect, how God relates to the world and relates to us as human beings or as men and women and as children. And because it is Christian theology, it is written from a point of view of those who accept Jesus Christ as the one whom God has made himself fully known to men. Okay, so theology is an effort of us human beings trying to describe God, his efforts, his actions in human words. Okay, especially his actions in relation to the world and to man. And because it is Christian theology, we're looking at it from a point of view of those who accept Jesus as the one in whom God has made himself fully known to men. Okay, now Christology is a study or a field of study within Christian theology, excuse me, which is concerned with the nature of Jesus Christ. Okay, so in Christology, which is a field of study in Christian theology, which is basically concerning the nature of Jesus Christ. Okay, so particularly we're going to look at how humanity and divinity coexisted in the person of Jesus Christ. Okay, we're basically looking at how Jesus was fully God, fully man. We're going to look at how Jesus was 100% God and how Jesus was 100% man. So how divinity and how humanity coexisted in the person of Jesus Christ. Okay, now when you look at this word Christology, the Greek word for Christology, it comes from two Greek words Christos. Okay, C-H-R-I-S-T-O-S Christos. So what's the meaning of Christos? Christ. Okay Christ, what is the meaning of Christ? The anointed one. Yes, the anointed one. Thank you all the Messiah. Okay, so Christos means the anointed one or the Messiah and logos again is word. Okay, so it's a study of things related to this particular subject. Okay, the anointed one or the Messiah and the word. Okay, so Christology is basically concerning how humanity and divinity coexisted in the person of Jesus Christ. How can a person have both humanity and divinity? How can a person be 100% God and 100% man? How can a person be fully God and fully man? Okay, so that is what we're going to study in Christology. We're not going to be generally studying or we're going to be less concerned with the details of Jesus's life. But we're going to be concerned more about how humanity and divinity coexisted in the person of Jesus Christ. Okay, and it's basically considering this question that the Lord Jesus asked his disciples in Matthew chapter 16 verse 13. What is the question Jesus asks his disciples in Matthew chapter 16 verse 13? Anyone knows? Matthew chapter 16 verse 13. Can you look it up? What's the question Jesus asked them? Yes. Who do men say that I the Son of man? Okay, so it's basically considering this question that Jesus put to his disciples when he was the cause of Caesarea Philippi. When he asked his disciples, who do men say that I the Son of man am? Okay, so what was people's understanding of who Jesus was? What is the answer? Some say you are Elijah. What else did they say? Some say you are John the Baptist. Some say you are Jeremiah. Others say that you are one of the prophets. And when they were giving all these answers, they were answering according to their own. Yeah, their own imagination, their own knowledge, their own understanding, according to the understanding of flesh and blood. But what does Peter say? You are the Christ, the Son of the living God. Thank you Sanjay and many of our in-person students also said that. They said you are the Son of God, you are the Christ, the Son of the living God. Okay, and what does Jesus tell him? When he answers this question. Flesh and blood has not revealed this to you. Yes, flesh and blood has not revealed this to you, but mine? Father in heaven. Father in heaven, yes. Okay, so we are basically going to be answering this question. Okay, who? Jesus is asking you, who do men say I, the Son of man? So the problem with Christology is the mystery of incarnation. Right, how can God become man? So that's a big problem with Christology. And students of Christology kind of grapple with this whole question, even as they try to understand it. You know, has God indeed become man? Did God really become man? You know, how can logos truly become flesh? How can the word become flesh? And you know, how can deity and humanity coexist in perfect unity in one person? Jesus Christ. So these are some of the questions that a student who is studying Christology will encounter. Okay, while we, you know, try to answer all of these questions. You know, we shall not attempt or I said, I'll say we shall not dare to attempt and answer the how of incarnation. Because we really can't, you know, answer the how of incarnation. How did God become man? We can't answer that part. Okay, but we shall only try to understand and affirm what scripture says or what Bible says concerning the person of Jesus Christ. Okay, so in Christology, we are going to be studying about the deity of Christ and the humanity of Christ. So when we study the deity of Christ, we will be looking at his pre-existence. We have to prove that if he is Jesus's God, he had to be pre-existent, his eternal nature. We look at the Old Testament prophecies regarding Christ. And then we look at Christ's humanity. We look at his incarnation, how he was sinless. We look at his death, his resurrection, his ascension, his exaltation, and we will also be looking at his return. Okay, so let's begin our study about looking and studying about the divinity of Jesus Christ. Okay, now if you have to prove that Jesus is God, we have to prove that he is pre-existent. Okay, or his nature is one of being eternal. Okay, because only God is eternal. When we say eternal, what do we mean? Forever without end. Okay, when we say eternal, what do we mean? Endless everlasting. Okay, no beginning, no end, always was, always is, always will be. Okay, so we look and study the pre-existence of Christ. Now when we are trying to prove, when we study Christology or any theology, it's all theological, any field in theology, it'll all be based out of the word of God. So we'll be looking at a lot of scripture passages, which we'll be studying in detail. Okay, so the pre-existence of Christ, chapter one. Did Christ exist before he came into this world? Yes, no? Yes, I'm sure about it. Okay, thank you. So how can we prove to people that Christ existed before he came into this world? John 1-1, okay. What else? Genesis chapter one was, okay, Genesis chapter one was 26. Okay, yes, anyone else? Creation, Lucy says, okay. A good chapter to look at or to take people to is John chapter one. Okay, let's read John chapter one versus one to four. Can somebody read that please? John chapter one was one to four. 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 in him was life and the life was the light of men. Amen. Thank you sister, get through it. Can somebody else read John chapter one verse 14 please? John chapter one verse 14 and the word become flesh and dwelt among us and we be held is glory, the glory as of the only begotten of the Father full of grace and truth. Amen. So here, who is John introducing? Who is John introducing in John chapter one? Jesus. And yes, thank you is introducing Jesus. And what, how is he introducing Jesus as? As the word. That he was in the beginning. Okay, he was in the beginning, but what is the word he's using to talk about Jesus? He's the word of God. Word, yes. He's saying in the beginning was the word. Word. If you look at the word in the beginning was the word and the word was with God and the word was God. If you look at the W, can you see something different there? It's a capital W. We don't usually write capital W in the middle of a sentence for a word. Right. It has to be a small W. But here, when you're talking about PSS and CAPS, so when you're talking about W word is referring to a person, referring to Jesus. So even in scripture, when we see, when talking about the Holy Spirit and you just mentioned spirit, it'll be a capital S referring to the person, the Holy Spirit. When you're talking about God in comparing to other gods, we talk about, we put a capital G. When we're talking about God, he, when you're referring to him as he, him, it's all in capital H. So here we see that he's talking about Jesus Christ and referring to Jesus Christ as the Messiah as the word. He's saying the beginning was the word and the word was with God and then he's saying the word was God. And he was with God in the beginning. All things were made through him and without him, nothing was made that has been made in him was life. That means he's saying in this word was God in him and he was pre-existent. He was with God. He created everything in him was life and the life was the light of men. And in verse 14 he says the word became flesh talking about the incarnation, how God became man and dwelt among us. Dwelt means lived among us and we beheld his glory, the glory of the one and only begotten of the Father full of grace and truth. Did you ever wonder why John introduces Jesus as the word? Why can't he say in the beginning was Jesus and Jesus was with God and Jesus was God? Why do you think he has to introduce Jesus as the word? And what is the Greek word for word? Logos. So if you read it, say in the beginning was the logos, the logos was with God and the logos was God. Have you ever wondered why John introduces Jesus as the logos of the word? Can you please? The old system. Okay, it was they more or less kept hearing God's voice word. Okay. Yes, God's word was very significant for them. They didn't see God. They heard word of his voice and what he said and what he spoke. Yes. Anyone else? Why does John? Sister, he created the universe with his spoken word. He created the stars, the moon and the sun and everything was created by his spoken word. Yes. Thank you. That's not so important because the Jews John is writing to a Jewish audience and he knew that the Jews knew the importance of God's word because God spoke and everything came into existence. Everything came into being. Everything is held by God's word. Yes. And the laws which they gave so much of importance to the commandments, all was spoken by God, the word. Yes, had such an important place in the life of the Jews. Anyone else has any other thoughts? Okay. Let's look at some of the reasons why we think that John introduced Jesus as the logos or the word. Now the Greek word logos when it's translated in the New Testament can mean report, judgment, speech, reason or word. But when we look at this word logos in the historical Jewish setting, it had a much more profound and a richer and a deeper meaning. And that is why Apostle John is using logos to introduce Jesus as the one who is God and who became incarnate. So why does he use it? Why does he use it? Because of the philosophy that was already there around this word logos and the rich meaning that it had in the historical Jewish setting. So there was a Greek philosopher. We know that basically in Jesus' time they lived in Rome and there was a mix of Roman and Greek learning and teaching. So this Heraclitus, a Greek philosopher who lived in the sixth century. He defined this word logos as an internal principle, an eternal principle which gives order to the universe. So basically he was looking at the universe and this philosopher and he was looking at it and he was seeing that there's so much of order and there's so much of coherence. Which means there's reason and order. And when you look at nature, he looked at it like nature having a reason. Which means it was not just created arbitrarily or just did not come out with a big bang or just did not happen accidentally. It just did not come to being by itself but he saw it as there's somebody behind it giving it perfect order and coherence. So there was reason and order in the universe and he looked at this logos as this invisible hand which we can't see. Ensuring that there is a sense of structure, unity and harmony in nature even though there were changes that were happening in nature. So looking at nature this philosopher is trying to reason who is behind this whole nature. So he coins his word as logos and says this logos is this invisible hand which is making sure that everything in this universe has sense, structure, harmony even in the midst of constant change that is happening in the world. Another Greek philosopher, Crispus, who lived in the third century, he defined logos as a purposeful and guiding reason. So for Crispus, this philosopher, logos basically represented somebody who was a rational, which means a rational means we're not saying somebody who has a mind that has wisdom, purpose, knowledge, creativity. Not somebody who's doing something arbitrary just out of hand just by whims and fancies, no. Somebody a rational mind, you know, so for him logos represented a rational and a purposeful force that govern the universe, bringing about or providing order and meaning of existence. So when he looked at creation, there's so much of order and meaning and purpose to everything. And so he says it is this logos that is bringing about this rational and this purposeful force that is governing this whole universe. And other philosophers during this time basically understood logos as a rational principle in the mind which is expressed in speech. Okay, so they're trying to understand, you know, how is this such perfection and order in creation. So they basically logos is representing, you know, the ability of human reason as human intellect to explain how everything in this in this universe in this nature is so perfect. And they're expressing it their thoughts through human communication through human words. So for other philosophers logos essentially points to, you know, the role of reason and speech as essential components of understanding and expressing the world. Okay, now if you didn't understand anything about these philosophers, doesn't really matter. Okay, it just they're trying to understand how is their perfect order and, you know, and unity and structure in creation. They're saying it's because of this logos, this logos is this guiding principle. This logos is this, you know, purposeful reason was providing existence and also this eternal principle was giving order to the universe. Okay, now because and also in the mind of these Jewish readers that John is writing to, you know, they had this whole understanding of, you know, this logos as they had a dual understanding, a double understanding of this word logos for the Jewish Jewish people. They understood it as a powerful and creative word of God in the Old Testament by which he created the heavens and the earth like some of you already mentioned. Okay, like we read in Psalm 33 verse six. So already this logos was there in the mind of the readers. And this, you know, and at this time when John was writing, there was this huge enormous significance of this word logos and the meaning that was attached to this word logos and also because another philosopher or and sorry, an Old Testament Jewish interpreter who the Jews held with high, you know, regard was Phileo. Now Phileo was an Old Testament Jewish interpreter who lived during the first century AD, and he tried to understand who this logos was. And he said this logos is an intermediary between God and the universe. So he said that this logos is basically he saw logos as somebody who's divine and this connecting force that bridge the gap between the transcendent God and the material world. Or he saw this logos as somebody who, you know, facilitated communication and interaction between the divine REM or the spiritual REM and the physical REM or the heavenly REM and the earthly REM. So he saw this logos as an intermediary between God and man. And so since there was such a rich culture and a significance and an understanding for this word logos and this enormous significance attached this word, you know, John picks this up, okay, and takes his word logos. And then John says, Hey, this logos actually is not just a guiding reason is not just a principle in the mind. Okay, that is giving order to this universe. It's not even an intermediary between God and man or between the physical REM and the spiritual REM or the heavenly REM and the earthly REM. But he introduces this logos and he says this logos is God. Okay, so in John chapter one, you know, he's he's basically declaring four important attributes of this logos. Okay, so he's saying that this logos was in the beginning. Okay, so he's indicating that Jesus Christ, who is the Messiah, he existed not only before he came into this world as a baby was born as a baby, but also before all time, before even time began, even before the foundation of the world. You know, he was there. He was not just from the beginning, but he was in the beginning. Okay, very important. John does not say in the beginning was the word. I mean, he says in the beginning was the word, which means he doesn't say from the beginning doesn't say that. He says in the beginning. Okay, when you say from the beginning means, okay, Jesus had a beginning. Okay, there was a time when he was from. But he says in the beginning was the word, which means that even in the beginning Jesus was there. Okay, so he was there before all time. He was not just from the beginning, but he was also in the beginning, and he had his being before the beginning, even before time began, even for the foundation of the world. He had his being, he was existent, even before the beginning. So we can say he never began and therefore was ever. So there was never a time when he was not. There will never be a time when we cease to exist. He always existed. He is existing and he will always exist. Okay, so we can say he never began. There was never time when he began and therefore was ever. Okay, so the first thing important attribute he introduces about the slogos was he says the word was in the beginning. That means he was there from the, not from the beginning, but he was already there in the beginning. He was already existent. The second thing, second attribute he says is the word was with God. Okay, so by saying this, what is John trying to prove? By saying that the word was with God, what is John trying to prove? Okay, along with the father, the son was there. So what is he trying to prove? That both are one. Yes, both are one, that he is God, right? That Jesus was ever with God the father and he was ever with God the Holy Spirit. Okay, like we read in John chapter one was 18. What can somebody read that please? John chapter one was 18. Can somebody read John chapter one was 18? No one has seen God at any time. The only begotten son who is in the bosom of the father, he has declared him. Yes, here John says one who was in the bosom of the father. What does it mean by saying he is a bosom of the father? What does it mean a bosom of the father? What does it mean? Yes, very close to the father. You know, child is very close to the mother, the mother holds it in his bosom, her bosom very close. Which means very intimately one with the father. So he was very intimately one with the father, means very close with the father. So the word was with God. This is the second attribute that he's introducing about the slogos who is Jesus Christ. What is the third attribute? Third attribute he says is the word. The beginning was the word. The word was with God and the word was God. Yes, thank you, Warren. The word was God. So he's saying that the slogos is not an intermediary or is not a guiding principle, you know, or an eternal principle. He is God. So he's saying Jesus was God. Jesus is God. Which means he's saying that he possessed the essence of what makes God God. When you talk about he possessed the essence, the word essence basically means he possessed the nature or the characteristics of God. Essence, E-S-S-E-N-C-E, not vanilla essence or strawberry essence that we put in food or chocolate essence. This is essence talking about the nature or the characteristic of God. So he says he possessed the essence or some of the theologians says he possessed the substance. And the word they use for substance is homo-u-c-o-s-h-o-m-o-u-s-o-i-s. It means same in being or same in essence. So when you're saying same in substance, same in essence, it means all that made God God. All the nature that makes God God was in Jesus Christ. He had the same essence, the same substance. Some places you will read by some theologian, same essence, same substance. When we're wondering here what is the substance of God, it just means the same nature, the characteristics, the being that makes God God. So this he's saying this logos was not an intermediary creature. He's not some intermediary creature between God and man. The logos was God himself because he has the same essence, the being that makes God God. And Psalm 90 was two highlights, a very important attribute of God. Can somebody read that please? Before the mountains were brought forth, or ever you had formed the earth and the world, even from everlasting to everlasting, you are God. Amen. Thank you, Warren. It says that from everlasting to everlasting, you are God. Okay, so there's never a time when he began, there will never a time when he ceased to exist from everlasting to everlasting. He is God. He's God from everlasting to everlasting, God transcends time. Therefore in saying that the word was God, we understand that this logos, who is Jesus Christ, was from eternity, which means was from everlasting, which means from eternity past. And will be everlasting, which means eternity future. So when we say everlasting to everlasting, we mean from eternity past to eternity future. Okay, so we looked at the three attributes. The first thing was in the beginning was the word, second attribute, the word was with God. The third thing, the word was God. And the fourth thing, in him was... In him is life. Yes, in him is life, in him was life, in him is life. Now do you know what's the Greek word for life? Yes, zoe. Zoe. Thank you, zoe. Now this word when it's used in the New Testament refers to spiritual life, especially to eternal life, eternal life that comes from God. When we have faith in Jesus Christ, so it's basically meaning spiritual life, eternal life that we receive from God when we put our faith in Jesus Christ. But very interesting to look at what more about this word zoe. So let's look at John chapter five, verse 26, which gives us a deeper insight into this word zoe or life. Can somebody read that please? John chapter five, verse 26. For as the father has life, zoe in himself. So he has granted the son to have life, zoe in himself. Amen. So when we look at this verse and we look at this word life, it's talking about zoe. It says, for as the father has life in himself, so he has granted the son to have life in himself. So when we look at this word zoe or what we understand from this word zoe is basically zoe is the life that God has in him, self. God is self-existent. Are we self-existent? Are we self-existent? No. No, why? Because we are created beings. Okay. We're dependent. We're dependent on what? We're dependent on God. We're dependent on oxygen, right? We're dependent on the temperature. We're dependent on so many environmental factors for us to breathe and be healthy and be alive, right? So we are not self-existent beings. Okay. We are created beings and not like God. He's self-existent. He's self-sustained. He does not depend on anything or anyone for his existence. Okay. And he's not dependent also on any outward source for his existence. We also depend on food and water for our existence, right? So the zoe is basically the self-existent, self-sustaining and the eternal life of God. Okay. So Jesus, when he says that in him was life in this logo or this word was life, he's saying that, hey, in Jesus is the self-existing, existing self-sustaining and the eternal life of God. Eternal life means eternal life from eternity past to eternity future. And because he has this zoe in him, he is God. He is not just that he has zoe, but he is zoe. Okay. Here, like we read in John chapter five verse 26, it says, so he granted the son to have zoe in himself. So Jesus does not just have the zoe in himself. In fact, he is zoe, which means in fact, he is just, he is life. How do we know that? Jesus said, I am the way, the truth and the life. So he just does not have this zoe or he just does not have this life in himself. But in fact, he is life. Okay. So that is what Jesus says. I am the way, the truth and the life. And so by introducing these four important aspects of who this logos is, John is basically defining and declaring who this logos is. And he is presenting this logos and referring to him as God himself. Okay. So isn't that beautiful the way he introduces and the way he makes known who Jesus is. Okay. So when we study these, the scripture in John chapter one, we basically see that Jesus is pre-existent. He was there in the beginning. That means he existed even before the beginning, even before the foundation of the world. And he is self-existent. And he is from everlasting to everlasting, which means he's from eternity past to eternity future. And there'll be never a time when he was never there, there was cease to exist and there will never be a time when he will stop existing. And hence he is God. Okay. We will also look at his nature and attributes. So as a pre-existent Christ, we will look at Christ nature and his attributes. Okay. So if he is God, then he has to have the nature and the attributes of that may God God. Right. And if he has that, then we can prove that Jesus is God. So we're going to look from scripture and prove that Jesus is pre-existent. He is the pre-existent Christ. And also we'll prove that he has the nature and the attributes of God. An important scripture passage that talks about the nature and the attributes of God is Philippians chapter 2 verses 5 to 7. Okay. So if somebody asks you, hey, prove to me that Jesus is God, which passage would you use? John chapter 1. Okay. If somebody asks you, hey, prove to me that Jesus has the nature and the attributes of God. One of the verses you can use is Philippians chapter 2 verses 5 to 7. Can we read that please? Which was also in Christ Jesus, who being in the form of God did not consider it robbery to be equal with God but made himself of no reputation taking the form of a born servant and coming in the likeness of men. Okay. So here we see that Jesus Christ, who being in the form of God did not consider it to be equal or robbery with God but made himself of no reputation and he took upon himself the form of a born servant. Again, the word form here coming in the likeness of men. Very important scripture passage. We study a bit about it here and we study more about it in detail in the other chapters but we will be coming back to this verse again and again and studying because it has such deep theological truths for us to understand and learn. But I'll stop here because we just have one minute and I can't explain the whole thing. Anyone has any questions? In the opening remarks, we were discussing that the entire course will be dealing more with regard to the why of Christ and Christology but the way it summarized in the first passage of John, it also addresses even the how also. Yeah, but we're not going to get into the depth of how. You know, but how did he become man? How did he become man? We don't know the entire process. I'm talking about the process. Okay. Not talking about the entire process, how he became man. We can't explain that but we are just going to look at the why of Incarnation. Why did God become man? Any questions? No. This is a very important course, Christology, foundational to our very understanding of Christ and the truth. So I request you to please go back, look at the passages we looked at and studied in detail so it can be ingrained in your mind and you know these truths can really minister and you can also teach others the same. Okay. No questions will end class. Thank you all for joining class and I'll meet you on Friday. Right. Okay. Thank you. Thank you, sister. Thank you. Thank you, Warren. Thank you.