All the great designations are not so much asserted as assumed by Him for Himself. He does not call Himself a prophet, though He accepts this designation from others: He places Himself above all the prophets, even above John the greatest of the prophets, as Him to whom all the prophets look forward. If He calls Himself Messiah, He fills that term, by doing so, with a deeper significance, dwelling ever on the unique relation of Messiah to God as His representative and His Son. Nor is He satisfied to represent Himself merely as standing in a unique relation to God: He proclaims Himself to be the recipient of the divine fullness, the sharer in all that God has (Matt. 11:28). He speaks freely of Himself indeed as God’s Other, the manifestation of God on earth, whom to have seen was to have seen the Father also, and who does the work of God on earth. He openly claims divine prerogatives — the reading of the heart of man, the forgiveness of sins, the exercise of all authority in heaven and earth. Indeed, all that God has and is He asserts Himself to have and be; omnipotence, omniscience, perfection belong as to the one so to the other. Not only does He perform all divine acts; His self-consciousness coalesces with the divine consciousness. If His followers lagged in recognizing His deity, this was not because He was not God or did not sufficiently manifest His deity. It was because they were foolish and slow of heart to believe what lay patently before their eyes.