Ask RC- Could Jesus have sinned?

Yes, and no. How we answer depends totally on how we are using the word “could.” Augustine explored the issue well, and both Luther and Edwards followed after him in distinguishing two different kinds of abilities. We could say that Jesus had the liberty to sin, but did not have the ability, or alternately, that He had the ability but not the liberty.

The freedom, or the “yes” of the answer comes down to this- there was no outside force restraining Jesus from sinning. It’s not as though if He had tried to speak a stone into bread during His temptation that His lips would not cooperate. There are situations where outside forces do take away our choices. When I was arrested outside an abortion mill in 1989 the police restrained me with cuffs, ran an ax handle under my armpits, lifted both ends and dragged me on to a waiting bus. There was no option where I could stay in front of the door to the mill.

The no, or the “inability” of Jesus to sin isn’t an external restraint, but an internal one. The reason Jesus could not have sinned from this perspective is that He did not want to. Jesus was without sin, altogether righteous. His sole, ultimate desire was to do the will of His Father in heaven. Given that unshakable and immutable desire, there is no way that He could have chosen sin.

Some have argued that the nature of the incarnation precludes the possibility of His sinning. Others have argued that the promises, the plan of God would preclude the possibility of His sinning. I would argue in the first instance that while the incarnation is vitally important as a doctrine, it doesn’t force the issue one way or the other. The Father and the Spirit can, and cannot sin in just the same way. That is, there is no power above them that forces them not to sin. But there is an utter lack of desire to sin within them. The same is true of the saints in heaven however. Which means the principle applies to deity, to humanity, and to Jesus in His incarnation. On the certainty of God’s promise, they certainly are sure. And it was sure that Jesus would fulfill His calling. But the certainty of the promise isn’t the means by which Jesus kept from sin. Rather it is His pure, sinless nature.

Does this make the test a farce? Again, yes and no. From one perspective, the devil didn’t have a chance. Had I been able to make a bet on the outcome I would have gone all in without a moment’s doubt. But the reason it wasn’t a farce is precisely because it was a test of His character. The reason I would have had no fear is because of His character. Jesus is the Holy One, the lamb without blemish, the true Son. And we who are in Him, to the everlasting glory of the Father, are the same. He could no more have failed than He could now let us go. Give thanks.

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ABC’s of Theology- N is for New Bodies, Lisa’s Purpose Driven Wife segment on A Godly Woman and More…

Today’s Jesus Changes Everything

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A Man Has a Right to Own Her Body


You lust and do not have. You murder and covet and cannot obtain
– .

Seeking to stop the slaughter of the unborn by merely declaiming abortion is like building a bridge by starting in the middle. James reminds us that we murder because we lust. Statistics tells us that nearly nine of ten women who get an abortion in America are unmarried. That is telling.

Too often we in the evangelical church have taken a binary approach to the problem. Either we separate the sin of abortion from all its related sins and give our time and attention there, or we decide it’s a heart issue, and our only hope is mass conversion. (Forgetting the hard truth that one of six abortions in America is procured by a professing evangelical.)

Abortion, in the end, is a heart issue. And it is a good thing to seek its end. But in between these two poles we have the great evil of feminism. Now please don’t misunderstand. I’m not saying we have abortion because the women folk have gotten uppity. Nor that the central claim made by movement feminists, that “reproductive freedom” is the lynchpin of women’s liberation, is at fault, however foolish the idea might be. Rather feminism is the bedrock of our culture of death because it was designed by men to remove obligation, and any barriers to our sexual desires, our lusts.

The sexual revolution more broadly had the same goal. Give men access to multiple sexual partners who would in turn have no claim on the man’s loyalty, provision, responsibility. The lie that sex can be separated from procreation gave birth to the lie that sex can be safely separated from the covenant of marriage. Abortion is nothing more than the backstop to this premise, what you do to keep the machine running even when birth control fails.

The truth is that when a woman begins to sleep with a man not her husband she is already in grave danger. She is giving herself to someone who isn’t giving himself back. She has chosen a man who has already determined that he can and will take from her. Which is why it should not surprise us that he ends up being the kind of man who puts his girlfriend in danger and murders his own child. That’s the kind of man that sleeps with a woman he has not committed to. That’s the kind of man who, after his crime, leaves the scene. Eighty percent of relationships will end within two months of procuring an abortion.

One morning at my local abortion mill a young man brought his girlfriend and child to have the latter murdered. He confessed his uneasiness on his way in the building, but went in anyway. A few hours later he came back out, confessing that he could feel the wickedness, the oppression, the evil in the building. So he drove away, leaving his girlfriend and soon to be butchered baby behind. He turned tail and fled.

We murder babies because our men are boys. We lust and do not have, and murder follows in the wake.

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Thousands of Babies, Hundreds of Souls Saved Through John Barros Preaching Jesus

John Barros, Hero to the Unborn on Today’s JCE

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New Theses New Reformation

Thesis 9- We must learn to love one another.

More important than minding your p’s and q’s may well be minding your we’s and you’s. That is, when the Bible starts using pronouns, we, that is, Christians, ought to be careful to know which nouns they are pointing to. Consider, for instance, Jesus promise, “By this all people will know that you are my disciples, if you have love for one another” (: 35). Sounds simple enough, doesn’t it? People will know that Christians are Christians if people will love each other, right? That’s not what the text says. There are in this text three groups of people, the lovers, the loved, and the witnesses. The witnesses are those who are outside the kingdom. The lovers and the loved are inside the kingdom. Those outside (the world will know that you (Christians) are mine if you (Christians) love one another (Christians.). The call here isn’t to a generic love of humankind. (To be sure there is a sense in which Christians are called to love those outside the kingdom. We are, after all, called to love our enemies. But that isn’t the point in this text.) Instead this is a call to love within the body of Christ.

Do not miss the power here. Jesus does not merely say it is a good thing for brethren to dwell together in unity. He does not merely say the church will be a more joyful place when we love one another. The promise is that those outside the kingdom will know we are His. Jesus gives us here a potent apologetic, one born not out of an abstract philosophical argument, but one born out of our love. If we love one another, others will know the truth.

Love, however, isn’t so easy. The object of our love here is other Christians. Other Christians are sinners. They (see, we need to know our pronouns), that is, we are full of pride and envy, selfishness and malice. Wouldn’t it have made more sense if Jesus said they would know we are His by our love for Him? Jesus, after all, is easy to love. He redeemed us. He indwells us.

And He, the One who is easy to love, calls us to love one another. Jesus warned the Pharisees that you could not love the Father and not love the Son. In like manner, you cannot love the Son, and not love His bride. We can only do this, however, as we learn to see our brothers the way our Father sees them. Yes, in themselves, we are sinners. But we are not by ourselves. Our Father looks upon us and sees Jesus. We must do the same.

Christians are full of bad motives, bad theology and bad breath. We are likewise full of the Holy Spirit. We are covered by the Holy Son. We are beloved of the Holy Father. So let us love one another, even as we are loved. And maybe, just maybe, God might use our love to show forth His glory to those outside. Maybe by our love, some who are they will become we who are we.

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We Will Inherit the Earth

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Meeting with Jesus, Larry Mininger, Hero and the Scandal of Grace

Today’s JCE Podcast

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Ask RC- How do we best fight against arrogance?

On the one hand I’m the perfect person to ask this question. Because I struggle deeply against this sin. On the other hand I’m the worst person to ask this question because I so often lose the struggle. Not because it’s hard to be humble when you’re as wonderful as me, but because it’s hard to do right when you are as sinful as me. Nevertheless, I will share some of my strategies. Perhaps they might work better for you, or perhaps you will see some holes in my strategy, and be able to help me out.

First, cultivate an ever growing consciousness of both the bigness of God’s being and His grace. One of the greatest moments in the cavalcade of great moments that is The Chronicles of Narnia is when Lucy, after some time away from Narnia and Aslan comments at their reunion that Aslan has grown. Aslan gently corrects her. He hasn’t grown at all, but she has. That is, her capacity to take in his glory increased. Which is a great way to help us keep in mind how very small we are. If it helps for no other reason, remembering God’s sovereignty should remind us that even if we had something of which to boast, we only have it because He gave it to us. He, and not I, is the source of every good gift.

In cultivating a bigger, and therefore more accurate grasp of the scope of His grace I am both more grateful and more confident. I’m more grateful for the forgiveness I have been given, and more confident that it covers all that is wrong in me. I don’t need to be afraid to acknowledge my weaknesses and failures when I know they are utterly powerless to remove me from His love and from His family.

Second, cultivate an ever growing consciousness of the smallness of me and the bigness of my need for His grace. We are not called to lives of misery and sorrow because of our sins. We are not to carry forward with us that which has been nailed to the cross. We are, however, called to lives of repentance, of genuine sorrow for our sin, and for the effects our sin has on others. We are called to mourn. We enter into that mourning, while escaping a life of misery and sorrow because of His promise, that those who mourn will be comforted. There will never be a time where I need grace and will not find it. There will never come a time, not seventy times seven, but seventy times seven to the seventy times seventh power, when He will not forgive. JESUS PAID IT ALL.

Third, remember that everyone else is just like you. That we see ourselves as better than others is a sure sign that we are not, that we do not judge rightly, that there is still a log in our eye. The same grace I need is the grace they need. Not less, not more, but in the same measure. My filthy rags are no less filthy than theirs.

Finally, let us pray for one another. Let us ask the Captain of the Lord’s Hosts to ride forth and slay this persistent and deadly dragon.

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Lisa Joins Me for Life in the Blender and I Introduce a New Segment- The Feast, on the Lord’s Supper

Today’s JCE Podcast

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The World and All

The Sadducees and Pharisees were no dummies. They just weren’t as smart as their enemy. As we read through the gospel accounts it seems their strategy was simple- they would put an end to Jesus by forcing him to destroy Himself. They would silence Him by making Him put His own foot in His own mouth. They posed trick questions – should we pay taxes to Caesar- who would be the husband of a woman who went through six levirate husbands after her first husband. In the first instance they wanted Jesus to run afoul of the Romans, in the second of His own people. In both instances Jesus escaped the trap. He who is the Word, who spoke the world into existence, is never at a loss.

It may well be that the most challenging question Jesus received, however, came neither from the Sadducees nor the Pharisees but from Pontius Pilate. Having been delivered over to be put to death, Jesus is asked “Are you the king of the Jews?” That’s a dilemma. Answer “no” and Jesus would both be disappointing His followers, and more importantly, lying. Answer “yes” and He is sure to be put to death for sedition. Given this dilemma it is all too easy for us to misunderstand Jesus’ answer. We are tempted to think that when Jesus said, “My kingdom is not of this world” that He was trying to walk a razor’s edge, to say to His followers, “yes” but to say to Pilate, “But you have nothing to worry about from my kingdom. You see Pilate, when we say “kingdom” we mean something so intangible, so hidden away in our hearts, that you really have nothing to worry about. My “kingdom” as we like to call it, has no bearing on you, on Rome, on civil government. I’m the king of an invisible, spiritual kingdom only.”

It is true enough that Jesus distinguished His kingdom from the kingdoms of this world. The difference, however, was not dimensional, or geographic. Rather the difference was in terms of our weaponry. What sets apart the kingdom of God is that the soldiers of the king do not fight with swords and spears. The weapons of our warfare are not carnal. They are, however, mighty to tear down strongholds, and every lofty thing that exalts itself against the knowledge of God.

When we forget the glorious truth that Jesus’ kingdom is everywhere, that all authority in heaven and on earth has been given unto Him we end up dividing His realm. We think real kingdom is where the church is, where it is doing church-y things. When we are praying, when we are giving and receiving the sacraments, when we are preaching or hearing sermons, there we have entered into His Kingdom. When, however, we are making widgets, buying groceries, coaching Little League, then we have left the safety of the kingdom and have ventured into the world.

The truth is, of course, that His reign is universal. We do not move into and out of His kingdom so much as either recognize or fail to recognize it, either manifest or fail to manifest it. When we leave the church, and enter into that which is para, or around the church, we are not crossing some kind of border, entering into Pilate’s realm. Because we are still within the kingdom of our Lord, we are still to be about our Lord’s business. We are to do all that we do as unto Him.

The plumber then, if he serves our Lord, is a parachurch worker. He is most assuredly in ministry. And make no mistake about it, there is a Christian way to do plumbing. The Christian way to do plumbing, however, isn’t to drag it into the church, to sanctify the work by etching Bible verses on the pipes, or by passively praying away the nagging drip, drip, drip of the bathroom faucet. Rather it is to serve your neighbor by exercising dominion over the flow of water through the house. Rather it is to rule over every drop that eventually flows into the sea. It is to be diligent, honest, even cheerful. It is to do the work such that it proves not to be wood, hay and stubble, but will last even to forever. It is to plumb remembering that right now counts forever.

Jesus calls us to seek first His kingdom and His righteousness. He tells us not to worry about what we will eat or what we will wear, not because such concerns are unseemly, worldly, tainted. Rather we have no reason to fear because all these things are under the power and authority of our kingdom’s Sovereign. His kingdom is not of this world. It is this world. And every world. And the world to come, from everlasting to everlasting. There is no place where He does not reign. Let us then be of good cheer and be about the Master’s business. Let us till the King’s fields, and tend His cattle on His thousand hills. And whatever we eat, whatever we drink, let us do so to the glory of the Master of the Feast. This is our Brother’s world.

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