CHRIST, THE SINLESS ONE.
By Ellet Joseph Waggoner
IN the last number but one of the last volume of the SIGNS OF THE TIMES, we published a short editorial note in reply to a question that was raised in a certain Sabbath-school, as to Christ's power to sin when he was here on earth. The statement was there made that he could not. We quote a portion of the note:— "Our whole hope of eternal life through Christ rests upon this; for if there had been any temptation that could have induced Christ to sin, that would show that there is temptation that is stronger than divine power, which, in turn, would show that he is not 'able to save to the uttermost.'" The question is simply another form of asking, "Can God sin?" for "God was in Christ, reconciling the world unto himself." "The word was God," just as truly when it was "made flesh and dwelt among us," as it was in the beginning, "before the world was." The object of that mysterious union of divinity with humanity was to demonstrate the power of God over sin. We have received several letters in regard to this note, one brother claiming that it is in direct conflict with the following statement made by Mrs. E. G. White: "If it were not possible for him [Christ] to yield to temptation, he could not be our helper." We are sure that it does not conflict with that statement. The misunderstanding is an instance of the impossibility of giving all sides of a subject in one item. Perhaps we can relieve the minds of our questioners if we say that while holding to the statement previously made, we just as firmly believe the following:— Christ was made "to be sin for us." 2 Cor. 5:21. He was made "in the likeness of sinful flesh." Rom. 8:3. He was "made of a woman, made under the law." Gal. 4:4. He took on him the nature of Abraham, and was in all things "made like unto his brethren," and "he himself hath suffered being tempted." Heb. 2:17, 18. He was "in all points tempted like as we are, yet without sin." Heb. 4:15. These scriptures convey no other meaning to our mind than that Christ voluntarily took upon himself the feeble nature of man, to be subject to all the tendencies of the flesh, and the temptations of the devil. In short, he deliberately put himself into exactly the same position that fallen man occupies, to feel in his own being the full force of the power of Satan working upon fallen humanity. The temptations to which he was subject were real, not fanciful, and the strength of them equaled the strength of all the temptations that all the men in the world have to endure. The human nature that he took was a sinful nature, one subject to sin. If it were not, he would not be a perfect Saviour. We could not then go to him as one who is "touched with the feeling of our infirmities." We do not think this side of the case can be stated any more strongly; and yet we see no reason to recall the statement before made. If Joseph could say, in the face of strong temptation, "How then can I do this great wickedness, and sin against God?" (Gen. 39:9); if the beloved disciple could write by inspiration of the Spirit, "Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God" (1 John 3:9); surely it may be said of the only-begotten Son of God, in whom dwelt "all the fullness of the Godhead bodily," that he could not sin. Take another point of view. Temptation comes through the working of Satan upon the frailty of human flesh, of which Christ himself was a partaker. We know that Satan in person put forth all his power on Jesus, not only in the wilderness, but through his whole earthly ministry, knowing that the fate of all men depended on him. If it had been possible for Satan to induce Christ to sin, he would have done it. The fact that Christ "did no sin"—that he "knew no sin," although subjected to the severest assaults of Satan, is sufficient to show that he could not be induced to sin. This is the idea intended to be conveyed in the note referred to. In one sense, it was possible for Christ to sin, provided he had wished to, for the nature which he took was a nature subject to sin. Yet it was impossible for him to sin, because "God was in Christ," and that in perfect fullness. Not simply did he have the power of God with him, but he was God; for even when he lay a babe in the manger at Bethlehem, the decree went forth, "Let all the angels of God worship him." Heb. 1:6. He never ceased to be God, and therefore he did not sin. He demonstrated in his own person the power of divinity to prevail against the power of Satan working through human weakness. But someone will say, "I cannot understand this." Neither can we. When we can understand how Christ could humble himself to the position of a servant, and become a man, and still retain his divinity; when we can understand how he could be at the same time God and man; when we can understand how the Mighty One who made the heavens and the earth could be born a helpless infant in Bethlehem; in short, when we can understand the mind of God, and can comprehend infinity, then we will explain "the mystery of the gospel." We advise our friends not to try to explain these things. The fact that we cannot understand how a thing can be, argues nothing against it. Finite minds cannot comprehend the workings of Infinity. We can only accept as true the statements which that same divine power makes concerning itself. But we can take comfort in every revelation of divinity. We take the highest comfort in thinking that Christ voluntarily subjected himself to every condition and every weakness that it is possible for men to be subject to; and our comfort in this arises not less from the fact that there is thus a bond of sympathy established between us, than from the knowledge that "his divine power," which was such that Satan could not by any possibility overthrow it, is that by which are "given unto us all things that pertain unto life and godliness." 2 Peter 1:3.