Evidence for the Deity and Humanity of Christ

In our consideration of the doctrine of the virgin birth, we were looking at this babe in Bethlehem, of whom we assert that He is God the eternal Son. That obviously means that we must look a little more closely at what the Bible tells us about this person who came into the world as a baby, grew into a boy, developed into manhood, and set out on His public ministry. It is of vital importance that we should be clear with regard to the doctrine concerning Him; we have already adduced evidence to show the importance of that. So before we make any attempt to understand what the Bible teaches us about this great mystery, we must look at the evidence with which it presents us in order that we may arrive at an adequate doctrine of His person.

Now we find at once that the Bible tells us two main things. The first is that it makes many claims to the effect that He is divine; it asserts and teaches His divinity or, still more accurately, His deity. The evidence for this is voluminous and it could occupy a great deal of time, so we must just look at some brief headings at this point. You can look at the evidence and check it for yourselves at leisure; I simply want to classify it in order to make your study a little more easy.

The first evidence is that certain divine names are ascribed to Him. Indeed, altogether some sixteen names are ascribed to Him, each of which clearly implies His deity. Here are some of them. He is described as the ‘Son of God’ forty times; He is referred to as ‘his Son’ (God’s Son); God refers to Him audibly as ‘my Son’. So there in various forms is that title ‘Son’, ‘Son of God’.

Then five times He is also referred to as the ‘only begotten Son of God’. You find it in John 1:18—‘the only begotten Son, which is in the bosom of the Father’—and there are many others: a notable one is the parable of the wicked husbandman, when God says, ‘They will reverence my son’ (Matt. 21:37). The teaching there is perfectly clear, the words are uttered by our Lord Himself.

He is described in Revelation 1:17 as ‘the first and the last’, and in verse 11 of the same chapter as the ‘Alpha and Omega’, the beginning and the end. These are obviously terms of deity; there is nothing before the beginning and nothing after the end. Then Peter, preaching in Jerusalem—you will find it recorded in Acts 3:14—refers to Him as the ‘Holy One’: ‘But ye denied the Holy One and the Just.’ Again, these are terms of deity.

Take also that great term ‘the Lord’ which is used of Him several hundred times in the New Testament. That word is equivalent to the Old Testament term ‘Jehovah’, which we have already considered together, one of the highest titles ascribed to God. Another term used for Him is ‘the Lord of glory’. You will find that in 1 Corinthians 2:8: ‘Had they known it,’ says Paul, ‘they would not have crucified the Lord of glory.’ It is a most exalted term.

Then He is actually referred to as ‘God’; Thomas says, ‘My Lord and my God’ (John 20:28). He is also described as ‘Emmanuel … God with us’ in Matthew 1:23; and there is a most remarkable statement in Titus 2:13 where He is referred to as our ‘great God and Saviour Jesus Christ’. Again, another equally remarkable ascription is found in Romans 9:5: ‘Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever.’

So there you have a number of names which are ascribed to Him, all of which are divine names.

But, second, the Bible also ascribes to Him certain divine attributes. You remember that when we were dealing with the doctrine of God we considered the divine attributes. Now you will find that those very attributes are also ascribed to our Lord. For instance, omnipotence: Hebrews 1:3 says that He upholds ‘all things by the word of his power’—no stronger statement than that is possible—and that ‘all things are put under him’ (1 Cor. 15:27). There are others also which you can find for yourself.

Then omniscience is attributed to Him: in Matthew 11:27 we read, ‘No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.’ In John 2:24–5 you will find the same claim: ‘he knew what was in man’. It was not necessary for anybody to tell Him.

Then in a very extraordinary way omnipresence is attributed to Him also. In Matthew 18:20 it says, ‘For where two or three are gathered together in my name, there am I …’ In Matthew 28:20 He says, ‘And, lo, I am with you alway, even unto the end …’ And in John 3:13 there is a very striking statement: ‘No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.’ He said those words while He was on earth—the Son of man who is ‘in heaven’. And, indeed, the apostle Paul writes, He ‘filleth all in all’ (Eph. 1:23)—again, a very comprehensive statement.

Another divine attribute is His eternity: ‘In the beginning was the Word’ (John 1:1). We also have statements about His immutability: He cannot change. Hebrews 13:8 tells us, ‘Jesus Christ the same yesterday, and to day, and for ever.’ Then, of course, the Bible asserts His pre-existence. Colossians 1:17 tells us, ‘And he is before all things …’ In John 17:5 He prays, ‘And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.’ And again, in the great passage in Philippians 2:6 Paul asserts that He was in the ‘form’ of God before His incarnation.

Finally, to sum it all up, we have another comprehensive statement of His deity in Colossians 2:9 where Paul says, ‘For in him dwelleth all the fulness of the Godhead bodily.’

Then, third, we go on to consider certain divine offices which He is said to hold and to fill. First of all creation: ‘All things were made by him; and without him was not anything made that was made’ (John 1:3). You find the same thing repeated in Colossians 1:16, and again in Hebrews 1:10. But we are also told that He preserves everything. Hebrews 1:3 refers to Him ‘upholding all things by the word of his power’. And again in Colossians 1:17 you will find that ‘by him all things consist’.

Notice also that He did not hesitate to claim the power to forgive sins. He said to the paralysed man, ‘Thy sins be forgiven thee’ (Mark 2:5). He also claimed power to raise the dead; you will find that mentioned several times in John 6:39–44, ‘I will raise him up,’ he said, ‘at the last day.’ The apostle Paul claims that He also has power to transform our bodies: ‘Who shall change our vile body [or this body of our humiliation], that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself’ (Phil. 3:21).

Judgment, too, is committed to Him; read John 5:22–3: ‘For the Father judgeth no man, but hath committed all judgment unto the Son.’ Again, Paul makes that claim in Acts 17:31, and you also find it in 2 Timothy 4:1: ‘The Lord Jesus Christ, who shall judge the quick and the dead.’ So the power of judgment is given to Him, and also the power of bestowing eternal life: ‘And I give unto them eternal life’ (John 10:28). John 17:2 says the same thing: ‘… that he should give eternal life to as many as thou hast given him’.

The fourth piece of evidence for His deity is this: statements in the Old Testament which are made distinctly of Jehovah are, in the New Testament, ascribed to the Lord Jesus Christ and are definitions of Him. I shall not give you the words in full but I will give you the texts so that you can look them up for yourself: Psalm 102:24–7 (compare Hebrews 1:10–12); Isaiah 40:3–4 (compare Matthew 3:3; Luke 1:76); Isaiah 6:1, 3, 10 (compare John 12:37–8); Isaiah 8:13–14 (compare 1 Peter 2:7–8).

Now we can sum up all that by putting it like this: in the Old Testament the term ‘Lord’ is always used of God, except when the context makes it perfectly clear that it is used of a man in the sense of ‘Sir’. In exactly the same way when the term ‘Lord’ is used in the New Testament, it is always used of the lordship of Jesus Christ—that is, His deity—except when the context makes it quite plain that ‘Sir’ is intended. So we have this tremendous fact that these specific terms which are used directly of Jehovah are also used of the Lord Jesus Christ.

Then the fifth piece of evidence is the way in which the names of God the Father and Jesus Christ the Son are coupled together. There are several examples of this. Christ Himself said, ‘Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost’ (Matt. 28:19). Romans 1:7 speaks of ‘God our Father, and the Lord Jesus Christ’. In 2 Corinthians 13:14, in the so-called ‘apostolic benediction’, we read, ‘The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.’ 1 Thessalonians 3:11 says, ‘Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.’ And, indeed, you will find it in James 1:1, ‘James, a servant of God and of the Lord Jesus Christ …’

That brings us to the sixth bit of evidence: divine worship is ascribed to the Lord Jesus Christ. He accepted such worship from men and women when He was on earth. You will find that in Matthew 28:9 and in Luke 24:52. But you get it also by way of exhortation in 1 Corinthians 1:2 where Paul refers to ‘all that in every place call upon the name of Jesus Christ our Lord…’ That is worship. In 2 Corinthians 12:8–9 Paul tells us, ‘For this thing I besought the Lord thrice…’—it is the Lord Jesus Christ, that is quite clear from the context. In Acts 7:59 we read of Stephen, as he was being stoned: ‘And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.’ Indeed, our Lord Himself already prepared us for all this when He said, ‘That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him’ (John 5:23). There are other instances, also, of worship ascribed to Him, and the claim in Philippians 2:10 is that a time is coming when ‘at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.’

And that brings me to the seventh point, which is our Lord’s own self-consciousness and His own specific claims to deity. I shall simply give you some of the references which I regard as most important, though there are many others. The first is found in Luke 2, in the incident described in verses 41–52, when He said that He must be about His Father’s business or, ‘about the things of my Father’—a most remarkable claim made when he was but a twelve-year-old boy. You get exactly the same thing at His baptism. When He went to John to be baptised, John remonstrated with Him and said, ‘I have need to be baptized of thee, and comest thou to me?’ Now our Lord did not reject that statement, but simply replied, ‘Suffer it to be so now’ (Matt. 3:14–15). In other words, He accepted John’s words, and thereby acknowledged His superiority to John. And in this connection we notice again the voice from heaven that attested His deity (v. 17).

Then you find much the same kind of thing in the account of His temptation. The devil tempted Him like this each time—‘If thou be the Son of God …’—and He never said He was not. He accepted the devil’s statement and proved to Him that He is the Son of God. Thus by accepting the statement He asserted and claimed His own deity. And He did so, of course, in many other ways. In the calling of the Twelve, for instance, He was clearly asserting it, and in giving power to them, in giving them the message and the power to cast out devils, He was, again, claiming this uniqueness. And you also get it in the fact that He specifically said of believers in Him that, ‘In my name shall they cast out devils’ (Mark 16:17).

We find, too, that He made this unique claim of deity for Himself in the Sermon on the Mount. He did it by contrasting what they had heard from ‘them of old time’ with what He Himself said, (Matt. 5:21, 27, 33). And then there is the specific claim in John 8:58: ‘Before Abraham was, I am.’ Once more also I would refer you to that statement in Matthew 11:27 where He claimed unique knowledge of the Father. But in many ways the most important section of Scripture under this heading is to be found in John chapters 14–17. As you study them at your leisure, notice His claim to and His consciousness of His unique deity.

Then, the eighth piece of evidence is the virgin birth. This, of course, and everything that the Scriptures teach us about it, is again a proof of His deity. And to bring it all to its climax, the apostle Paul teaches us in Romans 1:4 that ultimately what proves and declares the Lord Jesus Christ to be the Son of God is His resurrection: ‘declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.’

There, then, we have looked in general at the great scriptural evidence for His deity. As I have said, it is voluminous, but we have taken a kind of synoptic view of it, and those are the main headings into which it can be classified.

But, of course, we must also move on to the second great claim, and see that the Scriptures also, equally definitely, teach His humanity. And we cannot arrive at an adequate doctrine of the person without again looking carefully at the evidence which is provided in the Scriptures for His humanity. Now we have already considered the first piece of evidence here; it, again, is the virgin birth, and all the arguments in connection with it. All those again establish the fact of His humanity—all the arguments about the precise nature of the doctrine of the incarnation, that it was not a phantom body, and so on, but that He really did take on human nature, that He was truly the son of the Virgin Mary, and that it was not an appearance but a fact; all those are our first proof.

The second, again, is provided by names. Take, for instance, what you read in 1 Timothy 2:5: ‘For there is one God, and one mediator between God and men, the man Christ Jesus.’ He is described as ‘the man’. And you notice—you cannot have read the Gospels without noticing—the frequency with which the term ‘the Son of man’ is used about Him. It is used over eighty times! Now the Son of man, of course, is a very special term, and it has a very special significance. At this point, I am simply concerned to remind you, and to emphasise, that He is described in this way. That clearly is an indication of His humanity.

Then the third thing that the Scriptures make abundantly plain and clear is that He had a typical human, physical nature. Take that statement in John 1:14: ‘The Word was made flesh’, or ‘became flesh’. Consider also the statements in Hebrews 2 that we considered in the last lecture, particularly verse 14, where we are told that because the children are partakers of flesh and blood ‘he also himself likewise took part of the same’. Then another very striking bit of evidence under this heading is that He obviously looked like a man. Not only that, we also have evidence to prove that He looked like a typical Jew. You remember what we are told of the incident of the woman of Samaria meeting our Lord at the well, and how she expressed her astonishment that He should speak to her: ‘How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?’ (John 4:9). She had no idea who He was, but when He spoke to her she at once recognised that He was a Jew.

Then, under this same heading of His physical frame, the Scriptures teach us that He still had this human body even after His resurrection. When He appeared to the disciples, when Thomas was present in the room and He was anxious to prove to Thomas that He was the same person, He said, ‘Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing’ (John 20:27). But we find a still more specific statement in Luke 24:39 where He told the disciples that He was not a spirit: ‘For,’ He said, ‘a spirit hath not flesh and bones, as ye see me have.’ So He still had a true human body, even after His resurrection.

Indeed, I can go beyond that: there is evidence in the Scripture to teach us that He still has His human body in glory. In Acts 7:55–6 we are told that Stephen saw the Son of man in the glory, and he saw Him as the Son of man. He is still the Son of man, and recognisable as such. Or again, Paul says in Philippians 3:21, ‘Who shall change our vile body, that it may be fashioned like unto his glorious body …’ His glorious body; it is still the same body glorified. That is a most remarkable statement and a striking piece of evidence.

That brings us to point number four, which is that like all of us He was subject to growth and development: ‘And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him’ (Luke 2:40). In the same chapter we read, ‘And Jesus increased in wisdom and stature, and in favour with God and man’ (v. 52). Hebrews 2:10 says, ‘For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings’—a suggestion of growth and of development. And, still more specifically, in Hebrews 5:8 we read, ‘Though he were a Son, yet learned he obedience by the things which he suffered.’

The fifth evidence of His humanity is that here on earth he was subject to certain limitations in His knowledge. There is an instance of this in Mark 11:13—the incident of the barren fig tree. We are told that our Lord came to it expecting to find fruit. He did not know that it had none. Also, in Mark 13:32 we read these most important and momentous words: ‘But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’ He said specifically that He did not know the precise time of this day which is coming; not only the angels, but even He did not know it, only the Father. Now in our next study, when we come to the doctrine itself, we shall try to consider the significance of these statements about the humanity and deity of our Lord. I am simply providing you with the evidence, the material out of which the doctrine is formed.

So that brings us to proof number six, which is that He was subject to physical limitation. Again in John 4, in the instance of the woman of Samaria, we are told that he was weary. He sat down by the side of the well, and did not go with the disciples to buy provisions, because he was physically tired. We read that He fell asleep in the boat on the sea, in the stern of the vessel (Mark 4:36–41). We are told that going one morning to Jerusalem, He was hungry—the incident of the barren fig tree again. He was thirsty; we are told that upon the cross He said, ‘I thirst’ (John 19:28). He endured physical agony; He was in an agony in the Garden of Gethsemane. He was there sweating great drops of blood. And finally, of course, and conclusively, and most important of all, He actually, literally died; and His death—this physical limitation—is the ultimate proof of His humanity.

The seventh evidence is that He was tempted. We find this in Hebrews 2:18, in addition to the Gospel accounts of the temptation in the wilderness; and in Hebrews 4:15 it is put specifically like this—He was ‘in all points tempted like as we are, yet without sin’.

Proof number eight is that He needed to pray. Now here is a great theme. Watch the frequency with which our Lord prayed, and ask yourself why. Why did He pray all night before He chose His disciples? He was constantly engaged in prayer; and as He came to face the end, He went into that Garden to pray, and asked the three disciples to pray with Him and for Him. The need of prayer is an absolute proof of His true humanity.

And then you can look at it like this, as the ninth proof: He was given power by the Holy Spirit. Though He is the eternal Son of God, He needed the power, which He was given. Listen to Peter in Acts 10:38: ‘How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.’ God anointed Him with the Holy Spirit and with power. That, of course, is the significance, partly, of His baptism and of the descent of the Holy Spirit upon Him then. Notice, too, John the Baptist’s statement in John 3:34 that ‘God giveth not the Spirit by measure unto him’ (v. 34)—He had the Spirit in all His fulness.

Evidence number ten is that He referred to God as His God. In John 20:17, we read, ‘Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God’ (John 20:17).

But what you also see there is again a great comprehensive claim—this is the eleventh point—that He really was human in every respect. Hebrews 2:17 says, ‘Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.’ That is a crucial statement and we shall come back to it again. I am simply asserting now that it claims that He was made like unto His brethren in all things, though, remember always, without sin; but in body and soul and spirit He was human. He said, ‘My soul is exceeding sorrowful’ (Luke 23:46). He was truly human in every respect.

And yet finally we must emphasise this fact that the Scriptures also remind us everywhere that though He was truly human He was also sinless. Now we have seen that the angel had already told Mary about this. He said, ‘That holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). That is the first assertion of His sinlessness. But also our Lord challenged people to convict Him of sin: ‘Which of you convinceth me of sin?’ (John 8:46). Then let us consider some of the great claims that are put forward in the epistles, for example, the classic statement of Paul in 2 Corinthians 5:21: ‘He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.’ And again there is the statement in Hebrews 4:15 which I have already quoted—‘[He] was in all points tempted like as we are, yet without sin.’ In Hebrews 9:14 we are told that He ‘offered himself without spot to God’. No blemish; no sin; a perfect sin-offering, fulfilling the Old Testament type. In 1 Peter 2:22 we find Peter saying of Him, ‘Who did no sin, neither was guile found in his mouth,’ and 1 John 3:5 claims exactly the same: ‘In him is no sin.’

Now there are other statements which are careful to tell us (and you notice the importance of believing in the full inspiration of the Scriptures, and the importance of every word) that He came in the ‘likeness of sinful flesh’ (Rom 8:3). He did not come in sinful flesh. Paul goes out of his way to say that. So we can, perhaps, put it best like this: the Scriptures claim that He was truly human, but they never say that He was carnal. And this is a most important point, because carnality is not an essential part of humanity. Adam, as he was created perfect at the beginning, was truly human, but he was not carnal. Carnality is the result of sin, and the Scriptures therefore never say that Christ was carnal. So here again we see the importance of taking our doctrines in their right chronological and logical sequence, because we see that He took unto Himself human nature from Mary, as the result of the operation of the Holy Spirit upon her. He was truly human but free from sin.

Now I trust that no one is in any difficulty about the fact that He was subject to temptation, because this does not imply any defect in Him whatsoever. Of course, He could not have been subject to temptation if He had not become human: ‘For God cannot be tempted with evil, neither tempteth he any man’ (Jas. 1:13). So the fact that He was tempted proves that His nature was truly human nature. So we assert that He was subject to temptation but was at the same time sinless.

Indeed, we can go further and say that He was not even subject to the fall. You remember the famous statement which I quoted when we were dealing with this whole subject of sin: that it was not merely the case that it was possible for Him not to sin, but rather, it was not possible for Him to sin. And that is the essential difference between Christ and Adam; that is the difference between the first Adam and the second Adam. The first Adam was perfect. He had not sinned, but sin was possible. It was possible for Adam not to sin, but you could not say of him that it was not possible for him to sin, because he did sin. But of the Son of God we say that not only was it possible for Him not to sin—posse non peccare; it was also not possible for Him to sin—non posse peccare—because He is the Son of God. He is God-Man. Not only human but also divine. But still, because human, subject to temptation, and the devil did tempt Him. And so we see the importance of asserting at one and the same time the doctrine of His true humanity and yet also the doctrine of His complete sinlessness. In other words, it is not essential to temptation that there should be anything sinful in the one who is tempted. Temptation can be purely external, and the fact that it is so does not in any sense mean that it is no longer temptation. The devil tempted Him with all his might, in a way that nobody else has ever been tempted. It was a real temptation, but He at the same time was entirely free from sin, and it was not possible that He could or should fall. God sent Him to be the Saviour, and because of that there could not be, and there was no failure.

So we have looked in general at the evidence for His divinity and His humanity. We shall start our next study by showing that this person, of whom it is claimed that He is divine and human and that He is God the Son, nevertheless subordinated Himself to the Father. And then we shall consider what the Scripture tells us about His character, the nature of this person who is divine and human, and we shall attempt, in the light of the teaching of Scripture, to hold those two statements together.

Lloyd-Jones, D. M. (1996). God the Father, God the Son (266–276). Wheaton, Ill.: Crossway Books.

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Comments
  1. stan says:

    I was struck by the fact that the first thing Paul taught about Jesus (in Acts 9:20) was that he was the Son of God. (side note: I am surprised that KJV has that Paul preached “Christ” is the Son of God, which makes little sense, since the Jews already held that the Christ was the Son of God, witnessed here when the high priest says in Matt. 26:63 “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!”. It should be as the other versions have it that he preached that Jesus is the Son of God, for that is where the controversy lies, in naming Jesus to that title.) Paul’s unshakable conviction that Jesus was the Son of God comes from the heavenly vision itself, for He introduces himself by that name, and further to distinguish him from the many who bore that name Jesus (Yeshua) in their day, as in Paul’s first recounting of it in Acts 22:8 “Jesus of Nazareth” was what Jesus says to him on the road So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’

    The immortal resurrection of Jesus proves his divinity, as the writer of the article quotes Romans 1:4 as saying. He could not be seed of Adam, for the sin came in the world through Adam, but was of the seed of the woman, to whom the sin entering the human race is not technically imputed. All of Adam’s seed stayed in the ground after death (discounting the various reported resurrections in the bible because none of them were immortally raised. They all eventually returned to the ground). However, although Jesus is a man, and bore the likeness of sinful flesh (meaning he was subject to death like Adam’s seed, but not for the same reason.) No one could be raised immortal unless they had not sinned, for if they had sinned, their death would be for their own sin and they would have had to stay in the ground. So, Jesus is proved not to be a sinner or to have a sin nature by his resurrection. But people only die for their sins for that is the penalty for it. So, if Jesus did not die for his own sin, it stands that he died for somebody else’s sins. (another side note: Mary, his earthly mother, could not have been sinless because she died, proving she paid the penalty for her own sins. She was aware of them for she calls God her savior in Luke 1:47.). The resurrection not only proves Jesus is divine, but that his death is vicarious, for he would have had no reason to die unless it was of benefit to others than himself.

    As one of the early church writers pointed out (Irenaeus or Justin, can’t quite remember who) If Jesus was only a man and not divine, then we are all under a curse, for “cursed is everyone who puts his trust in man.” (Jer. 17:5)

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