02.12. Christ Affirmed His Impeccability

12. CHRIST AFFIRMED HIS IMPECCABILITY The first lesson on the exegesis of Scripture was an introduction to a number of key passages dealing with Christ’s impeccability. Scriptures concerning Christ’s personal claims and claims by the inspired penmen concerning Christ’s impeccability will be exegeted. No apology is in order for disputing with those who believe and teach that Jesus Christ was peccable during the days of His humiliation. The Greek verb dialegomai means to discourse, argue, reason, dispute, or contend. It is translated “reasoned” (Acts 17:2; Acts 18:4; Acts 24:25), “disputed” (Mark 9:34; Acts 17:17;
Jude 1:9), “disputing” (Acts 19:8-9; Acts 24:12), “preached” (Acts 20:7), “preaching” (Acts 20:9), and “speaketh” (Hebrews 12:5). Although controversy is often heated and one-sided, it is not an unhealthy sign. Some of the greatest books ever written or sermons ever preached were the result of controversy. Furthermore, some of the greatest experiences in life are the products of controversy. This, however, is no justification for confusion and turmoil in the local assembly.
(See Ephesians 4:1-32.)

There is no way to avoid controversy in the Christian life. If ordinary life is made up of endless controversy, how much more the Christian life. The believer has controversy in the natural and the spiritual life. However, without a self-evident principle to determine on which side lies the burden of proof, controversy could be endless. This brings us to the importance of semantics.

Semantics is the study of signification, classification, and changes in meaning. A good semanticist will be diligent in his research of meaning. Therefore, a study of words is most important in polemics, the art of controversy. False principles and false rules of interpretation lie at the foundation of false doctrine. However, the most important issue in regard to religious questions is not whether they are useful or injurious but whether they are founded on Scripture. Therefore, so-called religious tradition or success is unimportant. Everything which claims validity must submit its exegetical evidence before it can be rationally received. Furthermore, everything believed must rest on Biblical evidence; otherwise, it cannot be rationally retained. The Bible is our only standard; therefore, anything not found in the Scriptures cannot be proved by the Scriptures.

Jesus Christ proved His impeccability in His debate with the religious Jews when He said, “Which of you convinceth me of sin?” (John 8:46). The Jews brought ten accusations against the Son of God in John 8:1-59 -
(1) “thy record is not true” (John 8:13);
(2) “Where is thy Father?” (John 8:10);
(3) “Will he kill himself?” (John 8:22);
(4) “Who art thou?” (John 8:25);
(5) “how sayest thou, Ye shall be made free?” (John 8:33);
(6) “Abraham is our father” (John 8:39);
(7) “We be not born of fornication” (John 8:41);
(8) “thou art a Samaritan, and hast a devil?” (John 8:48);
(9) “Art thou greater than our father Abraham, which is dead?” (John 8:53); and
(10) “Thou art not yet fifty years old, and hast thou seen Abraham?” (John 8:57). The Jews had no indignation against adultery, nor any love for the law, but they had intense hatred for the Son of God.

During the running debate with the Jews, Christ said, “Which [who] of you convinceth me of sin?” (John 8:46). The Greek verb for “convinceth” is elegchei, present active indicative of elegko, which means to put to test; to convict; to refute; to detect, lay bare, or expose; to experience conviction. Hence, the word means more than the accusation of sin. Sin was never experienced by Jesus Christ in all of His trials. Moreover, sin never penetrated His holy conscience. The Jews must go beyond their accusation to prove their charge against the Son of God. The fact that Christ could not be convicted of sin proves His impeccability. The case of Christ’s impeccability is made stronger by the use of a noun rather than a verb in John 8:46. It is not who of you convicts me of “sinning,” but “Who [tis] of you convicts me of sin?” Christ made it plain not only by the verb elegcho but the noun hamartia that sin had never entered His holy conscience. He gave the reason why sin did not enter. The Jews were also challenged to detect or expose any corruption in His holy nature.

One of the main points in the debate between Christ and the Jews was with respect to Christ’s human nature. The Jews did not know that Christ was the Son of God and that God was His Father. They asked Him: “Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also” (John 8:19). The Jews boasted of God, but they did not know Him. The knowledge of the Son and of the Father go together. Ignorance of Christ and of God go together. The climax of what the Jews thought of Christ’s human nature is in their seventh accusation: “We be not born of fornication” (John 8:41). This was their way of saying Christ’s conception was illegitimate. Their next accusation is understandable: “...thou art a Samaritan, and hast a devil?” (John 8:48). Unable to answer Christ, the Jews, like all enemies of truth today, resorted to ridicule and blasphemy.

One does not fully state the truth of Christ’s glorious Person by saying,
“He was able not to sin.” Such a statement is based on the concept that since temptation and sin are distinct, to be tempted is not to sin. The conclusion of this concept is that temptability does not imply depravity. However, the fallacy of this theory simply makes Jesus Christ sinless. One must affirm that Christ was not sinless because He refused to sin but He refused to sin because He was incapable of being tempted. Furthermore, He was incapable of being tempted because He was absolutely holy. No one is lured, enticed, inveigled, or tempted unless he has a weakness within. The aforementioned verbs describe a person whose right way is questioned by suggesting a wrong way. Lure implies the action of an irresistible influence, like the fishing lure used by sportsmen. Entice adds to lure a strong suggestion of artfulness. Inveigle implies the use of deceit and flattery. Tempt means to entice into evil through hope of pleasure or gain. Satan is the master tempter, but to suggest that the Person of Christ could be lured, enticed, inveigled, or tempted “inwardly” is a denial of His absolute holiness. To say that temptation is not sin is failure to distinguish between outward enticement and inward desire. Inward desire is sinful before the outward act is committed. Since there was no inward desire, due to absolute holiness in Christ, everything suggested by Satan was so repugnant He could not entertain such an idea. The holiness of God is opposed to sin in every form and degree: “Thou art of purer eyes than to behold evil, and canst not look on iniquity...” (Habakkuk 1:13). Jesus Christ could not be convicted of sin; therefore, no outward evil suggestion could penetrate the holy Person of Christ.

Christ’s statement to the Jews who questioned His nature is applicable to all who do the same today:

He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God (John 8:47). The Lord Jesus had already told the Jews that they could not understand His speech because they could not hear His word (John 8:43). Now, He stated the reason: “because ye are not of God.” Hence, the word of God must never be watered down to satisfy depraved minds. Hearing God’s word implies the attention of the body, intention of the mind, and retention of the memory, all of which are the fruit of grace. The fourteenth chapter of John is one of the favorite chapters of Christians. After comforting the disciples concerning His second coming, Christ promised them the Holy Spirit who would be their Comforter between His first and second advents. The Holy Spirit comes not only to regenerate the elect but to promote our hearts in affections, which were formed in us by the communication of God’s love in regeneration. As the Captain of our salvation, Jesus Christ is leading the elect unto glory (Hebrews 2:10). What greater assurance could the Captain of the elect’s salvation give to His own than “...for the prince of this world cometh, and hath nothing in me”? (John 14:30). The Savior of the elect knew that Satan was already gathering his forces to apprehend the Son of God as though He were a common criminal. Judas was at hand, and in him Satan was beginning to make his move. Satan’s one purpose was to thwart God’s redemptive act. The appearance of victory for Satan turned out to be his defeat:

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil (Hebrews 2:14). And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it (Colossians 2:15).

Christ’s assertion, “Satan has nothing in me,” is another proof of His impeccability. The Greek text reads, kai en emoi ouk echei ouden - “And in me he has nothing.” In all men, even Christians, there is corruption with which Satan may fasten his suggestions and inflame their corrupt desires. Contrarily, there is nothing in Christ upon which he may fasten his evil suggestions. This verse is not talking about Christ resisting temptation but the fact that Satan has nothing in Christ’s Person that could receive any solicitation to do something wrong.
This is impeccability.