Sermon Tone Analysis

Point 1: One whole Person, two distinct natures

1.

Although Jesus was one full person, He had 2 distinct natures, one of which could not have sinned while the other might have.

As deity, God the Son cannot be tempted (James 1:13-14).

James 1:13–14 (NASB)

Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone.

But each one is tempted when he is carried away and enticed by his own lust.

As humanity, the Son of man was said to be tempted in all points and intimately realized our infirmities (Heb.

4:15).

Scripture teaches that the God-nature of Christ could not have sinned, but the human-nature of Christ could.

These 2 facts seem indisputable yet inexplicable, using the same perspective (logic) found in trying to answer the hypostatic union question; however, that leads to another unavoidable question, that of relationship within the incarnate person of Christ between those 2 natures.

Could the God-nature “allow” the man-nature to sin and could the man nature force the God nature to participate in sin?

Point 2: Engaging in sin seems to flow from temptation that resides within the person

2. James 1:14-15 indicates that engaging in sin flows from temptation that resides within the person.

James 1:14–15(NASB)

But each one is tempted when he is carried away and enticed by his own lust.

15 Then when lust has conceived, it gives birth to sin; and sin, when it has run its course, brings forth death.

Humanity that is born in sin engages in that sin from the temptation and sin nature that resides within them Ps.

51:5-6

Satan’s temptation of Christ demonstrates that His temptation came from without Matt.

4:1-11

The reason that Christ’s temptation came from without is because...

Point 3: Christ was born without sin that was within, unlike all other humanity.

3. Jesus Christ’s humanity was born without that internal sin by the scripturally established fact that He was fully without sin in order to become our sin.

Rom.

8:3 makes a distinction between Christ’s humanity and all other humans by stating that Christ came in the “likeness” of sinful flesh, emphasizing the distinction between “likeness” and simply “coming in” sinful flesh.

Other passages speak of the complete absence of sin in Christ (2 Cor.

5:21; Hebrews 7:26, 9:14; 1 Pet.

1:19, 2:22; 1 John 3:5).

But this could also be said of Adam, created without the sinful flesh and in complete absence of sin.

Point 4: Christ was born with the Spirit of God, not just the spirit of life as Adam.

4. When considering the hypostatic union, there is a distinction between Adam’s humanity and Christ’s.

The human spirit of life was breathed into Adam in order for both the physical and spiritual part of Adam to become one person but God’s Spirit was breathed into Christ (Luke 1:35) so that the physical and spiritual part of Christ could become one person, uniquely so in the hypostatic union.

What is beautiful is that, through Christ, man who has the human spirit of life in him that is susceptible to and enslaved by sin, receives by grace through faith, the spirit of God.

So, the man Jesus received His life from the Spirit of God as God the Son.

On the other hand, finite man has life in the spirit of life breathed in him.

The spirit of life (in both Christ and man) faces and feels temptation to sin.

Christ’s spirit of God from within Him would not let Him surrender to that temptation, since there was no sin within Him as holy God.

Man’s spirit of life from within cannot help but surrender to temptation, since he is born with sin already in Him.

What is beautiful is that God did not leave us there, but through His perfect Son’s sacrifice, provides His Spirit for man.

Christ had the Spirit of God within Him and had the human spirit of life added to Him.

Man has the spirit of life within him and has (through Christ) the Spirit of God added to Him.

It is important to note, at no time was the Man, Christ Jesus, ever less than who He was eternally, that is fully and completely God.

Point 5: The fullness of God dwells in Christ eternally

5. Last, as the fullness of God dwelt in Christ (Col.

1:19), God’s attribute of immutability would then be true of Christ as well and Scripture confirms that (Heb.

1:11-12; 13:8).

Since Christ is immutable just like God and sin would require a change in Him, it would therefore be impossible for God the Son incarnate as the Son of man to sin, for He cannot change.

Praise God, the Bible also confirms, He did not sin (1 Pet.

2:22).

So my conclusion would sound something like this.

As having full humanity added to Him, the man Jesus could not help but be tempted to sin, albeit a temptation that came from without like that of Adam.

However, God the Son as holy God, could never allow Jesus the man to sin, for He was God.

So, Scripture says, "...yet without sin."

The man part of Him could not "force" the God part of Him to sin, nor could the God part of Him "allow" the human part of Him to sin.

In Summary:

“Jesus was sinless (Luke 1:35; 1 John 3:5; 1 Pet.

1:22), but more than that He could not have sinned (Impeccable, James 1:13).

Jesus’ conception was by the creative work of the Holy Spirit as the power of the Most High “overshadowed” Mary in the kenosis.

The incarnate Christ was eternally Holy God and as such was not only sinless, but eternally what He had always been (Heb.

13:9).

There was no way He could stop being holy.

Unlike Adam who was sinless and then sinned, Christ is a different Adam, because He is at the same time, God (John 1:13; 1 Cor.

15:20-49; Heb.

7:26).

As one born of God, Christ’s deity nature maintained all the full attributes of God in the person of Incarnate Christ (Col.

1:19; 1 John 3:9).” 1

“Some struggle with how Christ’s temptation could have been real if He could not have sinned.

Even though His deity could not have sinned it could not stop his humanity from facing sin with all the opportunities and emotions as a human that relate to temptation (Matt.

4:1-11; Mark 1:12-13; Luke 4:1-13; Heb.

4:15).

The incarnate Christ had deity that could not allow His humanity to sin and humanity that could not make His deity sin.

The temptation He faced as the incarnate Christ enabled Him to intimately relate to and aid humanity that faces sin (Heb.

2:17-18).” 2

Lex DeLong, M.A., Chapter 4: Christology, Baptist Bible Seminary of Clarks Summit University, Clarks Summit, Feb. 2020, edited, 4.

Ibid.