4. The incarnation is an act of addition, not subtraction.

In the incarnation, the eternal Son who has always possessed the divine nature has
not changed or set aside his deity. Instead, he has added to himself a second
nature, namely a human nature consisting of a human body and soul (Phil. 2:6–8). As
a result, the individual Jesus is one person—the Son—who now subsists in two
natures, and thus is fully God and fully man.

5. The human nature assumed by the divine Son is fully human and completely
sinless.

Christ’s human nature was unfallen and untainted by the effects of sin. Our inborn
inclination to anti-God rebellion was not part of Jesus’s human makeup. Jesus fully
experienced the effects of living in a fallen world, but he did not share the guilt
or disposition of Adam’s sin passed on to the human race. In fact, Jesus never
committed a sin, nor could he (Matt. 3:15; John 8:46; Heb. 4:15; 7:26; 1 Pet.
1:19). Although he was tempted like us, he perfectly obeyed his Father, even unto
death, as our covenant mediator, thus accomplishing our salvation as the man Christ
Jesus (1 Tim. 2:5; Heb. 5:5–10).

6. The virgin conception was the glorious means by which the incarnation took
place.

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The incarnation was thoroughly supernatural and a demonstration of our triune God’s
sovereign and gracious initiative to redeem his people (Matt 1:1–25; Luke 1:26–38).
The virgin conception was the time and means by which the divine Son added to
himself a human nature. By the virgin conception, the triune God created a new
human nature for the Son, and as a result of this action, in Jesus we truly meet
God face-to-face—not indwelling or overshadowing human flesh but in full
undiminished glory. Although we behold Jesus as a man, he is much more; he is the
Lord, the divine Son who humbles himself and veils his glory by becoming one with
us.