Jesus was indeed by special provision born to effect the purpose of God, His Father, but differed in no aspect of His nature from man.

By reason of His exalted birth, His morals were lofty and perfect; and His entire being, apart from His desires as a natural man, was in accordance with the mind of the Father, -- but for all this He did not form part of the Godhead. As a matter of fact, as affirmed by the writer to the Hebrews, He had to effect His own salvation, while effecting that of others; the salvation of mankind was predicated on the salvation of Himself.

Of the times when Israel were under the law of Moses, the writer to the Hebrews says:

"Into the second (the holy of holies) went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost thus signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present" (Heb. ix. 7-9):

In accordance with the figure, so the antitype:

"But Christ being come an high priest of good things to come, . . . neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption" (Heb. ix. 11-12).

The words "for us" to be discovered immediately following this quotation in the Authorised Version are in italics, thus signifying that there is no authority to be obtained from the original manuscripts for their insertion. The Revised Version of the Bible omits them entirely, while retaining almost the same words in the previous part of this verse, thus allowing the salvation to be affirmed of Jesus Christ:

"Nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption" (R.V.).

Grammarians of the Greek language, too, agree that the language requires that the redemption should be affirmed of Jesus and not as having been received on account of others. Such a position indeed is necessary from other statements in the same Epistle; for example, it is said of His resurrection:

"The God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant" (xiii. 20).

The blood of the everlasting covenant was, of course, His own shed blood, by which He was received again from the dead: thereby redeeming Himself.

The analogy of old time and the purpose of God particularly not only require that Jesus must first obtain salvation in Himself before receiving "gifts" of immortality for others, but it is here emphatically declared by the Author of the Epistle to the Hebrews that Jesus did so first effect His own redemption, in attestation of which salvation God brought Him again from the dead.

There is no equivocation nor doubt; and it should be considered as the Apostolic repudiation of the later claim by men, of Divinity for Christ in an equal Trinity -- the one is the denial of the other.