I.　Christ is the complete God manifested in the flesh—the Son with the Father by the Spirit—1 Tim. 3:16:

A.　Christ is not merely one-third of God but the totality of God—God the Father, God the Son, and God the Spirit.

B.　For Christ to be the complete God means that He is the Triune God.

C.　The entire God, not only God the Son, was incarnated; hence, Christ in incarnation is the entire God manifested in the flesh.

D.　He was manifested in the flesh not only as the Son but as the entire God—the Father, the Son, and the Spirit.

II.　Christ is the infinite God becoming a finite man:

A.　In His incarnation Christ brought the infinite God into the finite man:

1.　God is infinite and man is finite, yet in Christ the two became one.

2.　This is truly wonderful and mysterious.

B.　As the One who is both the infinite God and a finite man, Christ is mystical—John 3:13.

C.　Christ's bringing the infinite God into the finite man is something divine and mystical, for it is a matter in the divine and mystical realm.

III.　Christ is the Word, who was God, becoming flesh—John 1:1, 14:

A.　The God who the Word is, is not a partial God but the entire God—God the Son, God the Father, and God the Spirit.

B.　The Word is God's definition, explanation, and expression; therefore, the Word who became flesh—God manifested in the flesh—is God's definition, explanation, and expression in the flesh.

IV.　He was conceived of the Holy Spirit with the divine essence for the union, mingling, and incorporation of the Triune God with the tripartite man:

A.　He was conceived of the Holy Spirit, having the essence of God—Luke 1:35; Matt. 1:18, 20:

1.　All three of the Godhead—the Father, the Son, and the Spirit—joined and participated in this conception.

2.　The Father's divine essence was mingled with the human essence by the Spirit.

3.　From such a conception and birth we can see the three of the Divine Trinity in humanity.

B.　Union concerns oneness in life; mingling is related to the divine and human natures; and incorporation denotes persons coinhering in each other.

C.　Christ in His incarnation is the incorporation of the Triune God with the tripartite man—John 14:10-11:

1.　God in His Divine Trinity is an incorporation.

2.　The three of the Divine Trinity are incorporated into one incorporation by Their mutual indwelling and by Their mutual work.

3.　In His incarnation the second of the Divine Trinity brought this incorporation into humanity.

V.　His name was called Mighty God and Eternal Father—Isa. 9:6:

A.　As the Child born to us He is the Mighty God.

B.　As the Son given to us He is the Eternal Father.

VI.　He is Jesus, Jehovah the Savior, and Emmanuel, God with us:

A.　He was named Jesus by God—Matt. 1:21.

B.　He was called Emmanuel by man—Matt. 1:23.

VII.　In Him dwells all the fullness of the Godhead bodily—Col. 2:9:

A.　All the fullness of the Godhead refers to the entire Godhead, the complete God.

B.　Since the Godhead comprises the Father, the Son, and the Spirit, the fullness of the Godhead must be the fullness of the Father, the Son, and the Spirit.

C.　That all the fullness of the Godhead dwells in Christ bodily means that the Triune God is embodied in Him.

D.　Christ is the embodiment of the Triune God; the Father, the Son, and the Spirit are all embodied in Him.

E.　For Christ in His incarnation to be the embodiment of the fullness of the Godhead means that the fullness of the Triune God dwells in Him in a bodily form:

1.　This implies the physical body which Christ put on in His humanity.

2.　This indicates that all the fullness of the Godhead dwells in Christ as the One who has a human body.

3.　Before Christ's incarnation the fullness of the Godhead dwelt in Him as the eternal Word but not bodily.

4.　From the time that Christ became incarnate, clothed with a human body, the fullness of the Godhead began to dwell in Him in a bodily way, and in His glorified body (Phil. 3:21) now and forever it dwells.

VIII.　He is the great I Am:

A.　As the infinite God Christ is the great I Am—John 8:58.

B.　I am is the meaning of the name Jehovah (Exo. 3:14), and Jehovah is the name of God (Gen. 2:7), the One who is and who was and who is coming, the self-existing and ever-existing One—Rev. 1:4:

1.　This name is used in speaking of God in His relationship with man.

2.　For Christ to be I am means that He is the ever-existing God who has a relationship with man.

3.　Anyone who does not believe that Christ is I am will die in his sins—John 8:24.

IX.　As the Son of God in His divinity, Christ is the effulgence of God's glory and the impress of His substance—Heb. 1:3:

A.　The effulgence of God's glory is like the shining of the light of the sun, and the impress of God's substance is like the impress of a seal.

B.　The Son is the shining, the brightness, of the Father's glory and the expression of what God the Father is (God's substance).

X.　Christ is the mystery of God—Col. 2:2:

A.　As the mystery of God, Christ is the embodiment, definition, and expression of God.

B.　In Christ and by Christ as the mystery of God, the mysterious God is fully revealed:

1.　Embodied in Christ is all that God is and has and all that God has done, is doing, and intends to do.

2.　Because Christ is the mystery of God, if we know Christ, we know God.

3.　As the mystery of God, Christ is the key that opens to us the being of God.

4.　Through Christ we know God and are even brought into God.

XI.　He is the only begotten Son of God to declare God—John 1:18:

A.　According to His deity Christ is, and always will be, the only begotten Son of God.

B.　As the only begotten Son Christ has an eternal relationship with the Father:

1.　The Father is the eternal source of the Son.

2.　The Son is the eternal expression of the Father.

C.　In His incarnation the only begotten Son declared God by the Word, life, light, grace, and reality—John 1:1, 4, 14, 17.