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Response to comment [from a "Christian"]: "...You wrongly divorce the person and work of Christ..."

You're projecting again (2 Pe 2:1).

Jesus came to to proclaim freedom to the captives (Lk 4:18). He was not a captive himself (Jn 1:1, 8:34, Heb 4:15).

[Jesus came to to proclaim freedom to the captives (Lk 4:18). He was not a captive himself (Jn 1:1, 8:34, Heb 4:15). :dizzy:] "...I am not denying that Jesus is not captive..."

Jesus came to save us from sin. He is not a sinner himself (Jn 1:1, Heb 4:15). We have access to God through Christ (Ro 5:2).

SD: “ Could he [jesus] have sinned?
Godrulz: “I believe He could have, but did not…” link

Humans by nature are children of wrath (Eph 2:3). Jesus is not a child of wrath. Humans have a propensity to sin. Sinning for them is the norm (Ro 2:14). Sinning is not the norm for Jesus (Jn 1:1, Heb 4:15).

"Eph 2:2 course of this world. See note on John 1:9. This refers to the world order, i.e., humanity’s values and standards apart from God and Christ. In 2 Cor. 10:4, 5, Paul refers to these ideologies that are like fortresses in which people are imprisoned, need to be set free, and brought captive to Christ and obedience to the truth (see notes there). the prince of the power of the air. Satan. Cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4....

Jn 1:9 the true Light...coming into the world. The marginal note is the preferred translation. The words "coming into the world" would be better grammatically if attached to "light" rather than "every man" and thus translated "the true Light coming into the world gives light to every man." This highlights the incarnation of Jesus Christ (v. 14; 3:16). which gives light to every man. Through God’s sovereign power, every man has enough light to be responsible. God has planted His knowledge in man through general revelation in creation and conscience. The result of general revelation, however, does not produce salvation but either leads to the complete light of Jesus Christ or produces condemnation in those who reject such "light" (see notes on Rom. 1:19, 20; 2:12–16). The coming of Jesus Christ was the fulfillment and embodiment of the light that God had placed inside the heart of man. the world. The basic sense of this Gr. word meaning "an ornament" is illustrated by the word "cosmetic" (1 Pet. 3:3). While the NT uses it a total of 185 times, John had a particular fondness for this term, using it 78 times in his gospel, 24 times in 1–3 John and 3 times in Revelation. John gives it several shades of meaning: 1) the physical created universe (v. 9; cf. v. 3; 21:24, 25); 2) humanity in general (3:16; 6:32, 51; 12:19); and 3) the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (3:19; 4:42; 7:7; 14:17, 22, 27, 30; 15:18, 19; 16:8, 20, 33; 17:6, 9, 14; cf. 1 Cor. 1:21; 2 Cor. 4:4; 2 Pet. 1:4; 1 John 5:19). The latter concept is the significant new use that the term acquires in the NT and that predominates in John. Thus, in the majority of times that John uses the word, it has decidedly negative overtones...

Ro 2:4 despise. Lit. “to think down on,” thus to underestimate someone’s or something’s value, and even to treat with contempt. goodness. This refers to “common grace,” the benefits God bestows on all men (cf. Matt. 5:45; Acts 14:15–17). forbearance. This word, which means “to hold back,” was sometimes used of a truce between warring parties. Rather than destroying every person the moment he or she sins, God graciously holds back His judgment (cf. 3:25). He saves sinners in a physical and temporal way from what they deserve (see note on 1 Tim. 4:10), to show them His saving character, that they might come to Him and receive salvation that is spiritual and eternal. longsuffering. This word indicates the duration for which God demonstrates His goodness and forbearance—for long periods of time (cf. 2 Pet. 2:5). Together these 3 words speak of God’s common grace—the way He demonstrates His grace to all mankind (cf. Job 12:10; Pss. 119:68; 145:9). repentance. The act of turning from sin to Christ for forgiveness and salvation. See notes on 2 Cor. 7:9–11...

1 Ti 4:10: 4:10 trust. Or “hope.” Believers are saved in hope (see note on Rom. 8:24), and live and serve in light of that hope of eternal life (Titus 1:2; 3:7; see note on Rom. 5:2). Working to the point of exhaustion and suffering rejection and persecution are acceptable because believers understand they are doing God’s work—which is the work of salvation. That makes it worth all of the sacrifices (Phil. 1:12–18,27–30; 2:17; Col. 1:24,25; 2 Tim. 1:6–12; 2:3,4,9,10; 4:5–8). the Savior of all men, especially of those who believe. Paul is obviously not teaching universalism, that all men will be saved in the spiritual and eternal sense, since the rest of Scripture clearly teaches that God will not save everyone. Most will reject Him and spend eternity in hell (Matt. 25:41,46; Rev. 20:11–15). Yet, the Gr. word translated “especially” must mean that all men enjoy God’s salvation in some way like those who believe enjoy His salvation. The simple explanation is that God is the Savior of all men, only in a temporal sense, while of believers in an eternal sense. Paul’s point is that while God graciously delivers believers from sin’s condemnation and penalty because He was their substitute (2 Cor. 5:21), all men experience some earthly benefits from the goodness of God. Those benefits are: 1) common grace—a term that describes God’s goodness shown to all mankind universally (Ps. 145:9) in restraining sin (Rom. 2:15) and judgment (Rom. 2:3–6), maintaining order in society through government (Rom. 13:1–5), enabling man to appreciate beauty and goodness (Ps. 50:2), and showering him with temporal blessings (Matt. 5:45; Acts 14:15–17; 17:25); 2) compassion—the broken-hearted love of pity God shows to undeserving, unregenerate sinners (Ex. 34:6,7; Ps. 86:5; Dan. 9:9; Matt. 23:37; Luke 19:41–44; cf. Is. 16:11–13; Jer. 48:35–37); 3) admonition to repent—God constantly warns sinners of their fate, demonstrating the heart of a compassionate Creator who has no pleasure in the death of the wicked (Ezek. 18:30–32; 33:11); 4) the gospel invitation—salvation in Christ is indiscriminately offered to all (Matt. 11:28,29; 22:2–14; John 6:35–40; Rev. 22:17; cf. John 5:39,40). God is, by nature, a saving God. That is, He finds no pleasure in the death of sinners. His saving character is revealed even in how He deals with those who will never believe, but only in those 4 temporal ways. See notes on 2:6....

Ro 5:2 access. Used only twice elsewhere in the NT (Eph. 2:18; 3:12), this word always refers to the believer’s access to God through Jesus Christ. What was unthinkable to the OT Jew (cf. Ex. 19:9, 20, 21; 28:35) is now available to all who come (Jer. 32:38, 40; Heb. 4:16; 10:19–22; cf. Matt. 27:51). stand. This refers to the permanent, secure position believers enjoy in God’s grace (cf. v. 10; 8:31–34; John 6:37; Phil. 1:6; 2 Tim. 1:12; Jude 24). hope of the glory of God. Unlike the Eng. word “hope,” the NT word contains no uncertainty; it speaks of something that is certain, but not yet realized. The believer’s ultimate destiny is to share in the very glory of God (8:29, 30; John 17:22; 2 Cor. 3:18; Phil. 3:20, 21; 1 John 3:1, 2), and that hope will be realized because Christ Himself secures it (1 Tim. 1:1). Without the clear and certain promises of the Word of God, the believer would have no basis for hope (15:4; Ps. 119:81,114; Eph. 2:12; cf. Jer. 14:8)." The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Ro 5:2). Nashville, TN: Word Pub.

For not the hearers of the law are just before God, but the doers of the law shall be justified [Rom. 2:13].

"I hear it said that the heathen are lost because they haven’t heard of Christ and haven’t accepted Him. My friend, they are lost because they are sinners. That’s the condition of all mankind. Men are not saved by the light they have; they are judged by the light they have. “For not the hearers of the law are just before God”—many folk seem to think that if they just approve the Sermon on the Mount, they are saved." McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (Ro 2:13). Nashville: Thomas Nelson.

"...Most evangelists today don't go into deep theology when the gospel is initially preached. The growth in understanding occurs later..."

"...I affirm the virgin conception, incarnation, Deity, death, resurrection, sinlessness..."

SD: “ Could he [jesus] have sinned?
Godrulz: “I believe He could have, but did not…” link
See:

Godrulz

All human beings sinned in Adam.

"...[T]he fact that we were all genetically, representatively, or potentially in Adam, and therefore responsible in his sin, reveals that there is a corporateness about human nature. That is, there is a unity in humanity, so that we cannot separate off one member from another (cf. Rom. 14:7)..."

...[W]e are all declared sinners from conception (see comments on Ps. 51:5), but virtue of being in Adam, reveals that even from the point of conception one is considered to be part of the actual human race...(Geisler, Howe, pg. 440)."

"Never has the peccability/impeccability issue been a test that one is or is not a Christian."

Response to comment [from a "Christian"]: "Luke=Greeks/Son of Man (perfect man)."

If Jesus is perfect, how could or would he sin?

Be ye therefore perfect, even as your Father which is in heaven is perfect [Matt. 5:48].

"How is it possible for you and me to be perfect? We are accepted in Christ, in the beloved.

There is no condemnation to them which are in Christ, and we get in Christ by faith in Him. The only way we can become perfect is through our faith in Christ—Christ imputes to us His righteousness. And then begins the slow process of sanctification in which God attempts to conform us to the image of His Son. This, of course, should be the goal of every believer. But seeking to attain perfection by our own efforts is absolutely futile. Do you think that you can go to God and say, “Look what I have done: look how wonderful I am,” trying to get all the glory for yourself and to force God to save you on that basis? My friend, you are going to do nothing of the kind because you and I are not perfect. Most of us remember this:

Little Jack Horner
Sat in a corner
Eating a Christmas pie;
He put in his thumb,
And pulled out a plum,
And said, What a good boy am I!

We see a lot of that in religion today. Little folk sit around, reach in their thumb, and pull out a plum and say, “What a good boy am I!” My friend, you and I are not good by God’s standards. We need a Savior.

As we have seen, in this chapter the King speaks of the righteousness which His subjects must possess. And it must be a righteousness to exceed the righteousness of the scribes and Pharisees. They had a religious righteousness. For instance, Nicodemus was an outstanding man, and he was religious. You can’t find much to criticize about him. But our Lord said to him, “You have to be born again” (see John 3:1–8). Now we have to have a righteousness superior to that of the scribes and the Pharisees, and it can only come through trust in Christ." McGee, J. V. (1991). Vol. 34: Thru the Bible commentary: The Gospels (Matthew 1-13) (electronic ed.) (85–86). Nashville: Thomas Nelson.

Ad hominem Eph 4:14

GodRulzRandomThoughts

is a modalist (2 Pe 2:1, Jn 1:1).

SD: “ Could he [jesus] have sinned?
Godrulz: “I believe He could have, but did not…” link

See:

Godrulz

God is compared to light in scripture. Darkness has no power against light.

As light is unchanging, God is unchanging. Jas 1:17, Mal 3:6, Heb 13:8. Jesus is the light of the world. He can touch sin but sin cannot touch him. He can expose sin but sin cannot defile him (Rogers).

See:

Jesus Is the Light of the World John 1:1-9 by Adrian Rogers

SD: “ Could he [jesus] have sinned?
Godrulz: “I believe He could have, but did not…” link

See:

Godrulz

Adam's sin was imputed to us. It was not imputed to Jesus (Heb 4:15). Jesus is the second person of the trinity. He is holy and eternal (Jn 1:1).

"...[W]e "all sinned [in Adam]" as our representative, and as a consequence of the guilt of Adam's sin was imputed to all of us. But Christ's death cancelled this and released the human race from this judicial guilt (Rom. 5:18-19). Even so, those who attain the age of accountability are responsible for their personal sin and therefore are justly condemned.

So those who did not sin in the likeness of Adam, nevertheless still sinned in Adam (Rom. 5:12). That is why death still reigned from the time of Adam and Moses. Romans 2:14-15 affirms that the Gentiles, even if they have not the Mosaic Law, still were a law to themselves. They have the Law written in their hearts and their conscience bears witness to their actions. Humans after Adam are still sinful and responsible for their actions.

Just because people do not sin in the likeness of Adam does not mean that they are not sinful. In other words, it doesn't mean that humans are not held accountable by God for their actions. Man dies because man sins (Rom 6:23). God is just in condemning sin, and He is merciful in providing salvation for those who will receive it...

...[i]n Christ all are officially made righteous, though not actually and personally. And just as every person, when they come to the age of accountability (see comments on 2 Sam. 12:23 and Rom. 5:14), must personally sin to be personally guilty, even so everyone must personally accept Christ to be personally saved. Christ removed the official and judicial guilt that was imputed to the race because of Adam's sin. This does not mean that everyone is actually saved, but only that they are not longer legally condemned (pg. 441-442, Geisler, Howe)."

What work if men were not made sinners? Why accept Christ if we have not been declared guilty before God?

For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous [Rom. 5:19].

"Here Paul sums up his argument on federal headship: Adam’s one act of disobedience made all sinners—not just possessors of a sin nature, but guilty of the act of sin. Christ’s obedience—His death and resurrection—makes it possible for God to declare righteous the sinner who believes in Him." McGee, J. V. (1991). Vol. 42: Thru the Bible commentary: The Epistles (Romans 1-8) (electronic ed.) (101–102). Nashville: Thomas Nelson.

"...[T]he only basis for salvation was the person and work of Christ."

What kind of person? Jesus came in the likeness of sinful flesh (Jn 1:14, 1 Ti 3:16, Ro 8:3) yet he was without sin (Jn 1:1, Heb 4:15, 1 Pe 3:18, 1 Jn 3:3).

"...Jesus was sinless God-Man...He is genuine humanity, but sinless..."

SD: “ Could he [jesus] have sinned?

Godrulz: “I believe He could have, but did not…” link Jn 1:1, Heb 4:15

"...one person with two natures."

You are a modalist (2 Pe 2:1). Your Jesus has modes of holiness. The Jesus of the bible is holy (Hebrews 7:26). His character does not change (Mal 3:6, Re 15:3).

"You say you are not Calvinistic, yet you always quote Calvinists..."

I reject Calvinism. Eph 4:14

See:

Godrulz

Christ is blessed in heaven (Ps. 72:17). He was made a curse for us on earth. He was not a curse (Ga 3:13). He is worthy to receive glory and blessing forever (Re. 5:12).

Pg. 473, Geisler, Howe.

See:

The Moral Attributes of God

Ga 3:13 McGee