The Peccability Of Christ’s Human Nature
Could Jesus have sinned? Did Jesus, in regards to His human nature, have the ability to sin? This question has sparked much debate in the evangelical and reformed world over the years. There are some who argue that in terms of His humanity, Jesus was impeccable, that is, unable to sin. While others argue that Jesus’ human nature was peccable, which means that He did indeed have the ability to sin. The terms ‘peccable’ and ‘impeccable’ come from the latin word ‘peccare’ which means “to sin”. While both sides of this debate agree that Jesus Christ was in fact perfectly sinless, as the Bible clearly teaches (1 Peter 2:22; 1 John 3:5), the question remains as to whether or not Jesus’ human nature had the inherent ability to choose to sin.
The majority view in this debate is on the side of Jesus’ impeccability. This view holds to the idea that since Jesus is God and God cannot sin; that Jesus in His humanity could not have sinned (James 1:13). Those in the impeccability camp state that Jesus’ divinity safeguarded His humanity so that His humanity did not have the ability to sin. Donald McLeod writes, “The crucial issue is whether Christ could have willed to sin? The answer rests entirely on his identity. He was the Son of God, ‘very God of very God’. If he sinned, God sinned. At this level, the impeccability of Christ is absolute. It rests not upon his unique endowment with the Spirit nor upon the indefectibility of God’s redemptive purpose, but upon the fact that he is who he is.” To put this view simply, those in the impeccability camp believe that because Jesus was Himself the God-man, He was therefore unable to sin.
Although the majority view in Christian theology is that Jesus was impeccable in terms of His humanity, in this article I will attempt to examine the other side of the debate, that is, the validity of the peccability of Jesus’ human nature. I will do this by looking at the testimony of Scripture regarding the sinlessness of Christ, the true humanity of Christ and Christ as the second Adam. As I do this I will weave in the thoughts of various reformed and calvinist theologians who hold to the peccability of Christ’s human nature.
My argument in this essay is that while Jesus was absolutely sinless, in His humanity He did in fact have the ability to sin. I contest that in order for Jesus to truly be the second Adam (Romans 5:14; 1 Corinthians 15:21) He must have been, in His humanity, as the first Adam was prior to the fall. That is, in His humanity Jesus was posse non peccare and posse peccare (able not to sin and able to sin). However, because Jesus’ humanity was not tainted by the fall, He did not have an inherited sin nature, thus Jesus did not have the desire to sin. And without the desire to sin, Jesus would not sin. I believe that the view of Christ’s peccability highlights the truth found in Hebrews 4:15 where we read these comforting words, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin”.
Of the Sinlessness of Christ
The Scriptures are unanimous that Jesus was absolutely sinless. In his first epistle the apostle Peter writes, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth” (1 Peter 2:21-22). It was imperative that Jesus committed no sin whatsoever, either in thought, word or deed. Why? Because only one who was completely without sin could satisfy the righteous justice of God. The apostle goes on to explain this by writing, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Peter 3:18).
Zacharius Ursinus understood the necessity of Christ’s sinlessness when he wrote:
Q.16: Why must he be very man, and also perfectly righteous?
A. Because the justice of God requires that the same human nature which hath sinned, should likewise make satisfaction for sin; and one, who is himself a sinner, cannot satisfy for others.
Ursinus in his commentary on the catechism explained his writing stating that Christ, “was wholly free from the least stain of original and actual sin, that he might deservedly be our Saviour, and that his sacrifice might avail, not for himself, but for us: for if he himself had been a sinner, he would have had to satisfy for his own sins.”
Again in Paul’s epistle to the Corinthians we read, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Corinthians 5:21). According to this passage, Jesus did not “know” sin. The word for “knew” here is γινώσκω (ginosko) which literally means that Jesus was not “acquainted” with sin. He did not “learn” about sin by engaging with it. Unlike us, Jesus never knew what it was like to sin.
Jesus’ sinlessness is bound up in the fact that Jesus had no inherited sinful nature like the rest of fallen mankind. In the birth narrative of Jesus we read, “And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” (Luke 1:35). In the incarnation, Jesus’ humanity did not inherit the sinful fallen nature of Adam, but was conceived by the Holy Spirit and was absolutely holy, set apart to God from sin. The apostle John writes about Jesus’ sinless human nature when he states, “And ye know that he was manifested to take away our sins; and in him is no sin.” (1 John 3:5).
The result of Jesus not having a sinful nature, is that Jesus had a perfect and sinless will. In John’s gospel we read, “And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.” (John 8:29). Jesus’ humanity, untouched by the fall did not include a sinful nature. And without a sin nature, Jesus did not have the desire to sin. Instead, Jesus’ human will was perfectly aligned with His divine will. Jesus’ constant desire was to do the will of the Father (Matthew 3:15,17; Mark 14:36).
What does the scriptures’ testimony regarding Jesus’ sinlessness have to do with Jesus’ peccability? I believe the answer lies within the truth that Jesus in His humanity had a perfect and sinless will. In his exposition of the Westminster Confession of Faith, theologian R.C. Sproul states:
“...Christ was uniquely sanctified and ministered to by the Holy Spirit. In order to sin, a person must have a desire for sin. But Jesus’ human nature throughout His life was marked by a zeal for righteousness. ‘My food is to do the will of Him who sent me’ (John 4:34), he said. As long as Jesus had no desire to sin, he would not sin.”
I agree with Dr. Sproul on this point. Jesus wasn’t sinless because His divinity was safeguarding His humanity so that He couldn’t sin, but rather, Jesus would not sin because He had no inclination or impulse to sin. His will was perfectly tuned to do the will of His Father in Heaven.
Of The True Humanity Of Christ
Having dealt with the Scriptures’ testimony of the sinlessness of Christ, I will now look at Scriptures’ teaching on Jesus’ humanity. In Christ’s kenosis he took on a truly human nature (Philippians 2:5-11). In the Belgic Confession we read of Jesus’ incarnation:
“...the...eternal Son...really assuming the true human nature, with all its infirmities, sin excepted...and did not only assume human nature as to the body, but also a true human soul, that He might be a real man.”
Scripture teaches that Christ was truly human, that is, body, mind and soul. We read in the prologue to John’s gospel that, “the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” (John 1:14). Christ literally took on flesh and was born of a woman (Luke 2:7) just like everyone else. He had the same physical characteristics of any truly human body. He grew physically (Luke 2:40), He ate and drank like us (Matthew 4:2; John 19:28). He grew tired and could even die like us (Luke 23:26; Luke 23:46). Jesus in the incarnation had a truly human body.
Not only that but Christ in His humanity had a truly human mind and soul. In His humanity Jesus had to learn like one of us (Luke 2:52) and like us in His humanity He was limited in His knowledge (Mark 13:32). Christ had a real human soul with real human emotions. He could grieve (John 11:35) and feel unrest (John 12:27).
Finally, not only was Christ truly human in the sense that He had a real human mind, body and soul, but He was also truly human in that He was tempted just as we are, experiencing the fullness of what it means to be human (Hebrews 2:17). The three synoptic gospels all testify to Jesus’ temptation in the wilderness by the tempter, Satan himself (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13). The writer of Hebrews testifies that “we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Hebrews 4:15). Again he writes that Christ, “can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.” (Hebrews 5:2).
Now I turn again to the issue of the peccability of Christ in light of the Scriptures testimony that Christ indeed had a truly human nature. If those who claim that Jesus in His humanity did not have the ability to sin, how then can we say that Jesus in His humanity was really tempted? What kind of a temptation can one feel if they do not have the ability within themselves to sin? The great Presbyterian theologian Charles Hodge in regards to this issues writes this:
“This sinlessness of our Lord, however, does not amount to absolute impeccability. It was not a non potest peccare. If He was a true man He must have been capable of sinning. That He did not sin under the greatest provocation; that when He was reviled He blessed; when He suffered He threatened not; that He was dumb, as a sheep before its shearers, is held up to us as an example. Temptation implies the possibility of sin. If from the constitution of his person it was impossible for Christ to sin, then his temptation was unreal and without effect, and He cannot sympathize with his people.”
In his systematic theology entitled “Christian Theology” Millard Erickson speaks of Jesus’ true humanity and His genuine battles with temptation. Erickson writes:
“But could Jesus have sinned? Scripture tells us that God does no evil and cannot be tempted (James 1:13). Was it really possible then for Jesus, inasmuch as He is God to sin? And if not, was His temptation genuine? Here we are encountering one of the great mysteries of the faith, Jesus’ two natures...Nonetheless it is fitting for us to point out here that while He could have sinned, it was certain that He would not. There were genuine struggles and temptations, but the outcome was always certain.”
Again I reiterate that for Christ to be truly tempted (and thus truly human), He must have had the ability to sin in terms of His humanity. Without the ability to sin, there is no true temptation. This is summarized well by R.C Sproul when he writes:
“I may be wrong, but I think it is wrong to believe that Christ’s divine nature made it impossible for His human nature to sin. If that were the case, the temptation, the tests...would have all been charades.”
On Christ As The Second Adam
I now turn to the testimony that the Scriptures give on the role of Jesus Christ as the second Adam. In the beginning of the history of redemption God entered into a covenant of works with Adam, the first man. After God had created man (Genesis 1:26-27) He set Him in the garden of Eden to exercise dominion over the created order. Adam shared in God’s rule over all of His creation (Genesis 1:28-30). God then graciously condescended and entered into a covenant with Adam. In Genesis 2:16 we read, “And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” The terms of the covenant were clear: if Adam obeyed God’s command He would live and would receive the fruit of the Tree of Life (Genesis 3:22,24; Revelation 22:14). If he failed to obey God’s commandment he would not receive life, but would instead receive death (Genesis 2:17; Romans 6:23).
The Westminster divines wrote on this covenant with Adam during the Westminster Assembly of 1647 saying:
Q. 12. What special act of providence did God exercise toward man in the estate wherein he was created?
A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon the pain of death.
The rest, as they say, is history. Adam did not obey the terms of the covenant of works but instead ate of the tree of Good and Evil plunging himself along with humanity into the curse of sin, death and depravity (Genesis 3:9-21). This resulted in the spiritual death of all of Adam’s progeny (Genesis 6:5). Zacharius Ursinus and Caspar Olivianus wrote on Adam’s willful disobedience in their catechism saying,
Q. 9: Doth not God then do injustice to man, by requiring from him in His law, that which he cannot perform?
A. Not at all; for God made man capable of performing it; but man, by the
instigation of the devil, and his own wilful disobedience, deprived himself and all
his posterity of those divine gifts.
Paul writes on the failure of Adam to fulfill the covenant of works in his magnum opus, the epistle to the Romans. In Romans 5 Paul writes, “Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.” (Romans 5:14). Here Paul explains that Adam’s sin spread to all people, since Adam was the federal head of humanity. Paul goes on to write, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12)
But the good news is that God did not leave Adam and his posterity to sin and death. Instead God gave the evangel, the good news, to Adam: the gospel that one day God would reverse the failure of Adam and defeat the work of Satan (Genesis 3:15). Where Adam had failed, God would send one who would succeed on humanity’s behalf. That good news is found in the person and work of Jesus Christ. In that same great chapter Paul writes of Christ, “But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.” (Romans 5:15-19)
Paul makes the case that Jesus Christ, the God-man is the second Adam. Where Adam failed, Christ succeeded. Where Adam’s disobedience brought death, Christ’s perfect obedience brings life. That’s why Paul can say, “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.” (1 Corinthians 15:45)
But what does all of this have to do with Christ’s ability or inability to sin? I make the case that for Jesus Christ to truly be our second Adam, He must have been in His humanity as the first Adam was prior to the fall. Prior to the fall, Adam was “posse non peccare and posse peccare”, that is, Adam was able not to sin and able to sin. The argument of those who hold to the impeccability of Christ is that Christ in His humanity was non posse peccare, or not able to sin. But if that was the case than Jesus did not share the same type of humanity as the first Adam. Jesus would have had a glorified humanity while he was here on the earth instead of the same human nature as that of Adam. If God requires that the same human nature which has sinned should likewise make satisfaction for sin, how could Jesus be our second Adam if He did not share the same human nature as the first Adam?
At this point both Charles Hodge and R.C. Sproul contend for the peccability of Christ in regards to His human nature in order to be the second Adam. Hodge writes,
“He must be a man. The Apostle assigns as the reason why Christ assumed our nature and not the nature of angels, that He came to redeem us. (Hebrews ii. 14-16.) It was necessary that He should be made under the law which we had broken; that He should fulfill all righteousness; that He should suffer and die; that He should be able to sympathize in all the infirmities of his people, and that He should be united to them in a common nature. He who sanctifies (purifies from sin both as guilt and as pollution) and those who are sanctified are and must be of one nature. Therefore as the children were partakers of flesh and blood, He also took part of the same...This sinlessness of our Lord, however, does not amount to absolute impeccability. It was not a non potest peccare. If He was a true man He must have been capable of sinning…”
Again Sproul chimes in on this issue writing:
“The best theologians past and present, have been divided on the question of whether Jesus could have sinned. I believe that since Jesus was fully human, it was possible for Him to sin. Obviously the divine nature cannot sin. But if Christ’s divine nature prevented Him from sinning, in what sense did He obey the law of God as the second Adam? At His birth, Jesus’ human nature was exactly the same as Adam’s before the fall, with respect to His moral capabilities. Jesus had what Augustine called the posse peccare and the posse non peccare...Adam sinned; Jesus did not. Satan did everything in his power to corrupt Jesus and tempt Him to sin. That would have been an exercise in futility had he been trying to tempt a divine person to sin. Satan was not trying to get God to sin. He was trying to get the human nature of Christ to sin, so that He would not be qualified as the Savior.”
For Christ to be our second Adam, He had to have the same human nature that the first Adam had in the garden. Jesus had to be posse peccare and posse non peccare.
Conclusion
Christ is the one of a kind God-man. He is truly God and truly man, that is, He has a truly divine nature and a truly human nature. And these two natures are communicated to the one person Jesus Christ. This is a mystery that we will never fully grasp this side of eternity. In terms of Jesus’ divinity He is impeccable, since God does not have the ability to sin. Yet at the same time, in terms of Jesus’ humanity He was peccable, that is Jesus’ human nature had the ability to sin. Jesus’ human nature had the ability to sin because while He was sinless, He was truly tempted in every way just as we are. Jesus’ human nature had to be peccable in order to merit the obedience necessary to be our second Adam.
However the good news is that while Christ in His humanity could have sinned, in reality He did not sin. He was absolutely sinless. His desire at all times and in all places was to do the will of His Heavenly Father. I believe that theologians on both sides of this issue, while they may disagree on what Jesus’ human nature could do or not do, are in agreement that Jesus’ perfect active and passive obedience has accomplished the plan of redemption set from eternity past to purchase a people unto Himself to the glory of God the Father. Believers should take the truth of Christ’s peccability and do as the writer of Hebrews implores us, that we “therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16).