Matt Slick Bible Study - Christology & Atonement

Opening Setup and Prayer for Christology and Soteriology

We go. All right. Cookies and stuff. There. So we got more. We got more in there. We got more in there. That's all right. All right. So, uh, let me see, Charlie, just, you could, yeah, I guess you can text me for any problem.

I'll be looking at the phone. Good. I'll do now for sure. Good. All right. Let's pray. Jump in. We're going to do Christology and it's going to tie into satyriology and they're going to interrelate. We're going to go slowly through who Christ is.

We're going to go through various errors and some stuff. We're going to relate stuff and go into soul sleep, atonement, probably all related. Okay. All right. Let's pray for Jesus. We thank you for your grace and thank you Lord for your kindness.

I thank you for becoming one of us that you would then shed your blood for us to save us by the grace that comes from you. Thanks for granting us belief. Thanks for granting us repentance. Thanks for the great love that you have shown.

And I just hope Lord that by your grace that I'll be able to represent you truthfully from the word of God. I ask for your mercy on this and that you will be glorified in it and that your people would be edified.

So Jesus, we thank you. We look to you and we ask this in your precious name. All right. Okay. Christology now. So we went over the doctrine of the Trinity and the Trinity is one God and three simultaneous eternal distinct persons.

Right? The word, which is the second person of the Trinity, we call the son, is eternal. And then in the incarnation through the virgin birth, which is prophesied Isaiah 714, that the young, the virtual bear bear son, nine, six.

The Hypostatic Union and the Two Natures of Christ

And so Jesus is the one who has two distinct natures. And that was really important for us to understand. Jesus came into existence 2000 years ago. Jesus is not eternal. Now, some who hear this may say that's heresy.

Hear me out, though, because Jesus has two distinct natures. It's called the hypostatic union, the eternal word in the Trinity, the word has always existed and the word became flesh and became unified or in union with a human nature.

And this union began 2000 years ago, this union, we call a person of Jesus, the person of Jesus has two distinct natures. So that union of two distinct natures in the one person of Christ began 2000 years ago, with me.

So the the divine part of the divine nature is eternal. But the human nature is not. So in the union of the two natures called the hypostatic union, that's what we call the person of Jesus. Now, Jesus will forever be this way.

We'll probably get into why he was baptized, but kind of get into it. We'll get into that. Because it relates to his humanity forever. So what we have to understand is that the person of Christ is one, one person and with two distinct natures.

This is very critical. It's very critical. It's very critical. It's very important. Everybody's got to understand this, you got to keep this understood, that Jesus is one person with two natures. Now, you may hear me say this so many times ago, we got it.

It's, it's critically important to understand this one person with two distinct natures. Okay, Charlie, if my if this is too loud, I can move it down. I think we've talked about that. Text me on my phone to tell me if it's good at this height.

Okay, right there. That's better. So there are errors concerning the person of Christ monophysitism, Nestorianism, Eutychianism. We're going to get into looking at the major ones. Monophysitism is the idea that Jesus as one person has one nature, mano, one face from the physical from the form monophysitism, that Jesus is one person with one nature, a kind of a combination of the divine and the human nature that became the sounds good.

Okay. That became Jesus, but that would be damnable heresy. The reason it's damnable heresy because it denies who Christ really is. Christ is one person with two distinct natures, always two distinct natures.

If we say he's one nature, then he's the the divine nature and the human nature that combined into a new third thing. There would be a divine nature to be a human nature and then there would be a divine human hybrid nature thing that became an actuality, which is neither divine or human, but a new third thing.

And so that would be an invalidate the nature of the atoning sacrifice. We'll get into some of this stuff later. Eutychianism is the error concerning Christ, that the two natures are distinct, but they're so interspersed or so intertwined, you can't tell them apart.

But that's not true. Jesus says, I'm thirsty. Jesus said, I'll be with you always even at the end of the earth. So there is a distinction between his natures, and we have to be able to recognize that distinction because eutychianism can be misunderstood in some degrees, but with monophysitism can't can be but doesn't have to be just depends on how far they go.

Nestorianism would say, basically say this, that within the one person of within the physical body of Christ are two persons, a divine person and a human person, a divine person and a human person. And then the two are in the one body.

Now that is a problem, because then you you don't have the one person dying on the cross, you only have the human nature dying on the cross. We'll get into this later. Because if it's Nestorianism is true, and there's a divine person, not nature, but person, it'd be a human nature plus a person and a divine nature as a person, that would mean only the human person died.

But if that's the case, it's not a divine sacrifice. We have to have one person with two natures. Now there's an error called monothelitism, the Greek thaletto, which is to will to have a will, okay, thalas, thaletto.

Monothelitism is one will and die to die thalettism is two wills. So does Jesus have one will? Or does he have two wills? Now before you try and answer the question, by definition, a person has a will.

And by definition, if he's human in human nature, he's going to have to have a will. And if he's divine, he's gonna have to have a will. So the Orthodox position is called thalettism concerning Christ, that within his two natures, there are two wills.

But the two wills are perceived as one. I don't know how all that works. But this is what the theologians for centuries have come up with. And it makes sense. I've thought about it over the years ago.

Yeah, that makes sense. Because if it's just one will, then how can you have true natures to the attributes of both natures existing because, you know, I'm a human, I have a will, and God has a will. So we have to have two wills, but they're manifested as a single person through the human.

Christ’s Humanity, Divine Manifestation, and Kenosis

Now, we cannot perceive divinity. Yes and no, we might be able to perceive divinity, but we wouldn't recognize as being divine. What if God's essence were to somehow manifest in this room? Now, aside from the incredible glory of his majesty, we're all face down on the on the ground.

If he were to just take a kabillionth of a kabillionth of a sliver of his glory, or his essence and pass it by, we look at what is that as a cloud? Or is that a whiffle of dust? What is it? And if it was his divine nature, how would we recognize it?

We can't, you know, necessarily we can't recognize it, I believe there's a way we can a way we can't. But the idea is we wouldn't really be able to recognize it unless something occurs to us to inform us that that's what's happening.

And I believe that in the presence of God, his divinity is so great and his awesomeness is so great that we will know. But the idea here is that trying to get at is that we perceive the divine through the human in the person of Christ.

We perceive the divine and through the human. So if we were to all transfer it back in time, and in an invisible bubble, that we could float around and watch them all they didn't know what we were here, Jesus, of course, would.

And we were there, we would know that that was Jesus, God in flesh, with two distinct natures. What we would see is a man sweating, a man saying, excuse me, I need to go to the bathroom. And a man going, I'm beat, I'm just so tired, I got to go to sleep.

We would see that. We would see maybe he got BO, you know, out there, who knows, we would see all of that with it, with what is nature is true humanity really is, he'd have to go to the bathroom, you'd have to eat, he'd get fatigued.

Okay, all of this would be part of his human nature. Well, where's the divinity? We don't perceive the divinity until we see him walk on the water. Oh, and now we're perceiving the divine attributes, divine qualities through the human.

We see him physically as a man walk on water. So now we're perceiving the actions and the nature of divinity through the actions and nature of the humanity. He would say to the storm, peace, be still, and it obeys.

So now we are perceiving with our eyes and hearing with our ears him say, peace, be still. And so now we're again, in human form, we are perceiving the divine nature and the divine attributes. So the divinity of Christ is expressed through humanity.

Not something many people think about very much, but it's true. The divinity of Christ is expressed through the humanity. That's how we perceive. And this makes sense. Because if we were to go outside and find a hill of ants and we started talking to the ants, they don't know anything.

We would have to lower ourselves down to their standard in order to communicate, right? However level ants communicate. The difference, the distance between us and the ants is not as great as between God and us, but we're made in his image and we have what's called communicable attributes.

We've talked about this before, I believe, right? All right. And so what God has done is condescended. He's become one of us. He's lowered himself to our level. So Philippians two, five through eight says, have this attitude in yourselves, which also was in Christ Jesus, who, although he was existing in the form of God, did not regard equality with God, anything to be grasped, but he humbled himself to the point of death, even death on a cross with the name of Christ.

All it was exalted. Okay. So he emptied himself. Now the word empty, there's kenosis in the Greek. There's an error that has come up out of that word where it says he emptied himself. And some people say, well, he emptied himself of his divine attributes.

Not so because that would violate the hypothetic union, because if he's one person in two distinct natures, it is not possible that he would lessen his divinity because divinity is what it is. And his attributes are manifested out of his nature.

So if he has a divine nature, he's going to have divine attributes as the attributes are gone. It's because of nature is gone. So we can't say he divested himself of his attributes because that would be violating his nature.

That's wrong. So that's what's called the kenotic theory, and it's an error, but he humbled himself. Now, when people ask me, well, what happened in the incarnation? I say, well, I'm not exactly sure.

The Bible doesn't tell us, but I just like to say my wording, as I say, he cooperated with the limitations of being a man. Well, what does that mean? I don't know. So it's a nice escape. I guess I'm not sure what it is I mean, but that's what I'm going to say, because we know that he was made for a little while lower than the angels, Hebrews 2, 9, and he's made under the law, Galatians 4, 4.

Christ Under the Law, Worship, and the Father’s Greater Status

Now, these two verses are really important. He made under the law, Galatians 4, 4, and lower than the angels, Hebrews 2, 9. In John 14, 28, Jesus says the father is greater than I. Well, wait a minute, says the cultist, Jehovah's Witness, Christadelphian.

If he's God, then why is it that he would say the father is greater than he? Because if he's God, then he should know that he's equal to God. Well, he does say in John 5, 20 through 23, he says you must honor the son, even as you honor the father.

He says only worship God, and I think it's Matthew 4, 10, yet he receives worship in Matthew 2, 2, 2, 11, 14, 33. John 25, oh 28, 25, 9, and he's worshiped in Hebrews 1, 6, and so Jesus receives worship willingly, and he's called God by Thomas in John 20, 28 after the resurrection when he appeared to Thomas, and Thomas says, like a saint in Greek, the Lord of me and the God of me, and he says this.

So anyway, back to this. So when Jesus emptied himself, he's cooperating with limitations of being a man, and it was under the law. Now, Luke 2, 52 says that he grew in wisdom and stature, because he was made for a little while within the angels, cooperating with limitations of being a man, and he grew in wisdom and stature.

Now, that's an interesting thing. I could get into the possibilities of how that could work, because God by nature has omnisapience, which is all wisdom, so how could he grow in wisdom? There would have to be a cooperation, a limitation at some form there, and I'm not gonna get into that too much.

It could be just metaphoric, too, an exaggeration. He's growing as a human child. He's growing in this, and the attributes of his divinity are being more manifested, not that they were gone, but they were more manifested as he grew older.

That's certainly another possibility. So there's ways of looking at it when it's not a problem, but nevertheless. So under the law, he would have someone he would call God. Under the law, because he had to believe, he had to work under that law, and the law says in Deuteronomy 6, 5, you shall love the Lord your God with all your heart, soul, mind, and strength.

So he's under the law, so therefore he's obligated to fulfill that law, which is what he said it came to do, fulfill the law and the prophets, and that's Matthew 5, 17 through 18. So he came there to do that, and he would have to have someone he would worship, someone he would call God, which is why in the high priestly prayer of John 17, he prayed to the Father, and he says, you are the only true God.

Now, some will say, well, if he's the only true God, that means Jesus isn't truly God, and then there's, but he's saying this because he's under the law, made Lord and the angels, and he's given reverence and honor to God, and we know that Jesus is God because of what he says, what Thomas says, you know, Lord of me and the God of me, my Lord and my God, and Jesus never corrects him, and he's called God in John 1, 1 and verse 14, the beginning was the Word, the Word was with God, the Word was God, the Word became flesh, dwelt among us, Colossians 2, 9, for in him dwells all the fullness of deity in bodily form.

Communicatio Idiomatum and the Divine Value of the Cross

So Jesus is the one who is the God-man, one person with two distinct simultaneous natures, the divine nature and the human nature. We've talked about this before when I get into the doctrine called the communicatio idiomatum.

This is another very important doctrine. Did I have someone at the door? Oh, okay, no problem. And so the communicatio idiomatum, the communication of the properties, remember, you gotta go over these doctrines many times, different ways, so you get them.

So Jesus is one person with a divine nature and a human nature, and the attributes of divinity are ascribed to the person, and the attributes of humanity are ascribed to the person. Remember, earlier I said we perceive the divine through the human.

So Jesus on the cross, we see the divine one on the cross, whose attributes of both natures are ascribed to him. He said, I'm thirsty. On the cross, right? I'm thirsty. I forgot what verse. I'm thirsty.

But we also know he said things like, I'm tired, you know, I need to go rest and ask the disciples to pray and all this stuff in the garden, and he had to eat. He went to eat with them. But he also said, I'll be with you always, even to the end of the earth, etc.

That's, I think, 20, 20, I believe, or 20, yeah, 20. And so what he's doing is claiming the attributes of divinity as well as humanity. And by claiming the attributes of divinity and humanity, when he said, I am thirsty, I will be with you always, he's saying the I, which is the person, has divine attribution.

And therefore, the divine person, represented in humanity, died on the cross, and therefore, the cross is a divine value. Now, this is important because when we sin, we sin against God. So let's, I'm going to use Joe here as an example.

So I go over to Joe's house, and I've used this, I've said this before, maybe you guys remember it. I go over to Joe's house, Anik and I, my wife and I do, oh, Anik's sick. That's why she's upstairs. She's not here.

She's upstairs sick. I've got a slight fever. So Anik and I come over to your house, and you've got this really cool lamp. And in my exuberance of teaching or whatever, joking around, insulting, as I always do, I knock over your lamp, and I break your lamp, whether it's accidental or on purpose, doesn't really matter.

And I say, I say, oh, dude, I'm sorry, man, you know, and in real life, I'm going to buy another lamp, get a better one, obviously, because it was, that's why it was so bad. So I'm going to get him a better lamp and the whole bed, something his wife Christina will like, you know, nice, nice dancing lights and some.

And so anyway, but Joe's really cool, because he is really cool. And Joe says to me, don't worry, Matt, I forgive you for breaking the lamp, but give me $10 for it. Now, is that true forgiveness? No, not true forgiveness.

Why? In true forgiveness, if you forgive, is there a debt? So if I am indebted, because I broke his property, in real life, I'm going to replace it. But we're talking about the illustration of what forgiveness is, and also getting into atonement work, why he had to be man and God of man.

And so, so okay, so he says, don't, he says, Matt, I forgive you for breaking the lamp, but give me $10 for it. That's not true forgiveness to forgive. And then Nick is sitting there, and she's done nothing.

And so Joe says to me, Matt, I forgive you for breaking the lamp, Nick, you pay me $10 for the lamp. Is that true forgiveness? No, no, he's just transferring the debt to somebody else who's not involved.

So who's left to pay for the replacement of the lamp in true forgiveness? Who? Him. Yeah, yeah, yeah, Joe. And because Joe's the, who's, okay, so Joe's the one who was offended, right? Joe's the one who forgives, and Joe's the one who pays.

This is an illustration of true forgiveness. When we sin, who do we sin against? Who forgives? Who pays? God. If Jesus is an angel, as the J-dub, thanks, the J-dubs teach, or he's, as Mormonism teaches, he's just, you know, he's another God, not the one who gave the law, the one who's sinned against, then what we have is a sin being transferred to another person who's not the offender or the offended, has no bearing on the issue of who's to forgive or who's to pay.

Make sense? So this is why, as an illustration, why Jesus, in order to forgive us, has to be both the one who is the offended and the one who pays. When we sin, how do we get that taken care of? Well, we have to have an atonement, and we know from Leviticus 17 .11 that the life is in the blood, and it's made for sacrifice for sins.

And in 1 John 1 .7, the blood of Christ cleanses a small sin. Okay, so we know this is the case, so what's happening here is God is saying, you've offended me, and there needs to be a restitution. Something's got to be fixed.

We can't leave the damage undone, because if God doesn't punish the sinner, he's approving of sin. If he says, don't sin, and then he'll get his sin, he doesn't do anything, then he's not holy, he's not righteous, he's not just.

Sin, Divine Justice, and the Need for Atonement

So he knows that nobody is capable in any way, shape, or form of making amends with God. And we sometimes joke, if we could lose our salvation, how long would it take to lose our salvation? Less than a second?

You know, if that long, who knows? I've had people tell me, I don't sin anymore. Yeah, you're so good, you'll walk on water too. And so we don't have any ability to offer anything to God. Our righteous deeds are filthy rags before God, Isaiah 64, 6.

No man does good, Romans 3, 10, 11, and 12. We can't do anything, period. Some people make this arrogant mistake of saying, well, as long as I'm sincere, God will know my heart, and therefore he'll, you know, it's okay.

So my response is, so God will show you favor based on how good you are, right? You're arrogant. You've never been in the presence of God, because I'll tell you, in the presence of God, you don't say that.

Like Isaiah 6, when Isaiah's in the presence of God, he says, be gone from me, from a man of unclean lips. You know, he's a holiness. He says, be gone. Please leave me. Too much. Can't handle it. You know, and so you get the arrogance of people.

Yeah, I don't sin anymore. And you know, God, he understands my sincerity, because basically I'm good enough in heart, and he's cool. You know, he's a blonde-haired, blue-eyed Caucasian surfer dude, asking for permission to come into my heart, just like that stupid praise song, God, I give you permission.

Do I take those writers and say, you're heretic, and let me correct you, teach you. But anyway, so because of this, we are completely and totally incapable of offering anything to God. We can't offer anything to God.

This is why the one who's offended has to be the forgiver. But the only way to be forgiven is to make the payment. And the way to make the payment is to become one of us and die. This is why Jesus Christ has to be God in flesh.

Now, on the first night we talked, we talked about the nature of the Trinity. Unitarian, binatarian, trinitarian, quadratarian, I think we went into that, and went into the issues of why the trinitarian in essence is the best one, why it makes sense, and I can go into it again sometime if you guys want.

But in this, we have the nature of God becoming one of us under the law that he himself expressed, which is a reflection of his own character, Matthew 12, 34. We just said his death, Romans 6, 23, and he could not die.

Jesus couldn't die under the law. Did you know that? He couldn't die. He had to be killed. He would live forever. If no one had killed him, he'd live forever. Because the wages of sin is death. There was no sin in Christ, 1 Peter 2, 22.

He would have gone on forever and ever. And so he had to be killed, which means that he had to be in a sinful fallen world, et cetera. All right. So Jesus is one person with two distinct natures called the hypotatic union, and the communicatio idiomatum is the communication of the properties where the properties of both natures are ascribed to the single person.

So the person has divine and human qualities. We perceive the divinity through the humanity. Jesus is made under the law, Galatians 4, 4, for a little while lower than the angels, Hebrews 2, 9, so that he could fulfill the law, Matthew 5, 17, and 18, which he did without ever sinning, 1 Peter 2, 22.

So he did everything that's perfect. He did everything we could not, because we're incapable of satisfying God, because our righteous deeds are usementful cause before God, Isaiah 64, 6. That's what the Bible says.

This is a quick issue of why Christ is who he is. Now remember, eutychianism would say the natures are undiscernible. Monophysitism would say it's a new third thing, monophysitism. Nestorianism would say that there's two persons, and I forgot what's, it's on the tip of my tongue, where he became the Christ at his baptism.

That's one thing. Oh, it's right there. I just, I was just digging on it a while back. Anyway, all these things, it'll come to me later. Anyway, so here's a question. Now, you've probably heard in the radio talk about this.

Why Jesus Was Baptized and the Old Testament Pattern of Anointing

Why was Jesus baptized? To fulfill the law, right? That's what he says. Matthew 4, I think 4 .11, I think. So he was baptized to fulfill the law, to fulfill all righteousness. Now, always think in terms of Jesus as the God-man, as two natures.

Never think of him as just the man. So he was baptized because he was made under the law, Galatians 4 .4, because he had to fulfill righteousness. Now, what happened at his baptism was the Lord spoke, my beloved Son in whom I am well pleased.

He was 30 years old when he started his ministry. He had to be anointed with oil, and the Holy Spirit came down upon him. This is out of 1 John 2 .27, talks about the anointing he received. But this is typified in Leviticus 8, Numbers 4, and Exodus 29.

And in those three chapters, if you were to go through, you'd find that in order for a man to enter into the priesthood, he had to be 30 years of age. He had to be anointed with oil. Now, I'm going to teach you guys something.

The thing sanctified was anointed. So if I were to use this phone as a holy instrument, we would go get oil, we'd pray about it, and we would anoint it. And it's a symbolic setting apart for holy use.

We don't immerse it into oil. We anoint it with oil, or we can anoint things with blood. The blood is applied to things. The oil is applied to things. And the priest had to be sprinkled with water. That's Numbers 8 .7.

So it literally says sprinkled with water. Now, why is that? Because the thing that is sanctified there for the holy use is anointed by others for that holy use. Turn the airco down a little bit. And this is called an anointing.

And it's not something that is taught very much in Christian circles today. Jesus received an anointing with the Holy Spirit coming upon him, but the priest needed to be anointed with oil as well, and water had to be applied to him.

So the element of water was sprinkled upon them, as was the oil, as was blood in various circumstances and various things. This is the pattern of application for the anointing of holiness, sanctification being set apart for holy use.

This is how it was done. You don't find this idea of being immersed. People say, your hands are immersed in water. Well, yeah, but the whole person isn't. Because even when, I forgot where it was in the Gospels, Peter said, well, then don't do this with my feet.

The whole of the Bible says, no, if we just do your feet, then you're clean. And it's a symbol of the anointing that's coming upon someone. And this idea is biblical. And it has a covenantal relationship.

We might get into that stuff later. Now, so Jesus was baptized to fulfill all righteousness. So the Old Testament priest, and Jesus is a high priest after the order of Melchizedek, Hebrews 6 .20, Hebrews 7 .25.

And you can read just Hebrews 5, 6, and 7. He's a high priest after the order of Melchizedek. And he lives forever to make intercession for us. You can't be a high priest if you're not a man. Women couldn't be high priests.

You had to be at least 30 years and up. And so Jesus entered into the priesthood, this is what I believe, at the age of 30 to be our high priest, by fulfilling the law and the things he did, anointing, verbal blessing was given, anointing with oil, the Holy Spirit, sprinkling of water, which I believe he was sprinkled, not immersed.

We can get into the issue of baptism. I can go through baptism stuff with you guys. Maybe we'll just do a whole thing on baptism one night. Talk about various different ideas of baptism. Because I can shake up a lot of people's views of what baptism is.

And I can show you where baptism is actually sprinkling. I can show you where baptism is pouring. I can show you where baptism is immersion. Okay? Now, in the Bible, I show it to you. There it is. People go, no, you're right.

Now, so if Jesus was under the law, he had to obey the law. He could not break the law. So in order to enter into the priesthood, he had to fulfill the law. And since Jesus says in John 5, 39, you search the scriptures because in them you think you have eternal life and as he's a bear witness of me, and the scriptures are about Jesus.

So then everything about the Old Testament is ultimately about Jesus. So the priesthood where the priest of the atoning sacrifice is about Jesus. Now, so on Yom Kippur, the high priest would go in to the temple.

He'd go through all the temple stuff, which we should do a study of the temple sometime and go in through the one door, which faced towards rising sun and east and all this stuff. And one door, Jesus is the one door, goes into washing the laver, goes blah, blah, blah, blah, blah, goes into the holy place.

He's got blood with them. And he could only go in once a year into the holy of holies. And the priest, the priest would go in and he had to be ceremonially clean because if he wasn't, and so there was the tradition.

I don't even know it's true. I've heard this, but it's one of the things I've not been able to verify. They would tie a rope around one of his feet, his ankles, whatever, because they heard that on the inside.

They go, hey, Bob, go get him. I'm not going in there. You know, they'd pull him out. So the veil was about this thick, about four inches thick, four to six inches I've heard. And the holy go into the holy place.

And then there's a holy of holies behind the veil. And he would go around the edge of the veil. With the blood very carefully, he would go in there. Can you imagine getting ready for this? Man, man, oh man, you know, I wouldn't be living with anybody.

It would be living with my wife. I don't want to say anything wrong. I don't want to do anything wrong. Nothing. I'm going to be sequestered here, you know, and that's go in, you know, and at any rate, just like that guy who touched the Ark of the Covenant, you know, when he touched the Ark of the Covenant.

Anyway, so he would go in and in the holy of holies was the Ark of the Covenant. And inside of it was the Ten Commandments, the word, right? The word of God was Aaron's rod, which budded life, God creating life and manna, which is the food that God provided out of heaven, which is our word, the word of God, et cetera, person of Christ, typification, all this kind of stuff.

And there's more to it. And then on top of that was the mercy seat with the angels, with the wings that, you know, like that. And then the high priest would go in there and take the blood and sprinkle it on the mercy seat and then leave.

So the, the sprinkling of the blood is what did the cleansing for the nation of Israel. It was not being immersed in water, not being immersed in anything. It was the object being anointed at the application of an element to the object.

Now, most people don't are not familiar with this, but that's the old Testament method. So, and he, and that's why it says he, the high, the priest must be sprinkled with water and the things were anointed with oil, you know, anoint my head with oil, you know, put it on your head.

It would, you know, and it would roll down and I forgot what the wording is, but, you know, so this is what would happen. Okay. So that's part of it. So I, you know, cause I'm, I do hold the infant baptism and I'm, that's part of the reason I'm talking about this is because it is apropos for the issue of covenant and the application of elements to the one or the object that is sanctified for the Holy use.

And it's consistent in a biblical form, but anyway, I'll get into that stuff later, but it's, it's really important because I believe that Jesus was sprinkled, not immersed. That's my opinion. Now people say, well, he came up out of the water.

Yeah. Where's the say he was immersed baptism. Doesn't mean the baptism, but pizza doesn't always mean immersion. It could, you know, I can show you different things that go into it. And so you can be up in the, up to your knees in the water and say, come up out of the water.

Okay. It doesn't mean you're immersed. So all kinds of stuff. Nevertheless, let's get back to Christ. So Christ is the one because he was made under the law and fulfill the requirements of the law was then able to enter into the priesthood so that he could be the high priest sacrifice, the priest who offered it as well as the offering under the law that he himself gave.