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September 5, 2025 49 mins

You might not and I might not, but one person did. One perfect person, living by faith in the Father, lived a perfect life and thus demonstrated how we can too.

More information about Beyond the Walls, including additional resources can be found at www.beyondthewalls-ministry.com 

This series included graphics to illustrate what is being taught, if you would like to watch the teachings you can do so on Rumble (https://rumble.com/user/SpokaneBibleChurch) or on YouTube (https://www.youtube.com/playlist?list=PLtV_KhFVZ_waBcnuywiRKIyEcDkiujRqP).

Jeremy Thomas is the pastor at Spokane Bible Church in Spokane, Washington and a professor at Chafer Theological Seminary. He has been teaching the Bible for over 20 years, always seeking to present its truths in a clear and understandable manner. 

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Episode Transcript

Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:00):
Welcome to Beyond the Walls with Jeremy Thomas and
our series on the New TestamentFramework.
Today, the full lesson fromJeremy Thomas.

Speaker 2 (00:08):
Here's a hint of what's to come.
He got hungry After 40 days.
He got hungry In his divinenature.
No Deity doesn't eat.

Speaker 1 (00:19):
Our world is not as it should be, not the way that
God intended it to be atcreation, should be not the way
that God intended it to be atcreation.
It doesn't have to be this way,and Jesus has shown us the
possibility.
He lived the perfect life, notin the strength of his deity,
not using his power as God, butinstead relying upon his Father

(00:43):
in faith.
He showed us what is requiredand how to live this life, and
in doing so, he has alsorevealed a glimpse into what
heaven is going to be like forus, what it will be like to live
in the Millennial Kingdom.
Think on these things as welisten today and apply

(01:05):
impeccability.

Speaker 2 (01:07):
So we're going to look at the doctrine of
impeccability again, but to doso we'll try to apply it today
and see how it has application,because all these doctrines may
seem somewhat abstract initially, like what is all this
complicated stuff?
And yet it's not.
It is complicated but it hasvery practical ramifications.

(01:27):
I think I mentioned last weekthat it's so interesting when
you read the Apostle Paul in theNew Testament, his 13 letters,
that he will be talking aboutsomething very, very complicated
, doctrine-wise, and thensuddenly he'll just make
application out of that tosomething very practical in

(01:49):
everyday life.
It's like if you were talkingto this guy and let's say he was
walking around here in Spokanein the 21st century and we were
talking to him about toiletpaper shortages or something
like that, something ridiculousBefore you know it he would have
somehow turned the wholediscussion into a discussion of
salvation and the gospel andChrist and these things.

(02:09):
You think how could you everget there?
But that's how his letters readand it shows us that it's not
enough to go to a church andhave the pastor stand up there
and say now you need to do thisand you need to do that and you
need to do this, you need to dothat.
There's no motivation thatlasts in that type of
exhortation to people.

(02:31):
Most of us already sense that,yeah, we're not doing everything
we should be doing or somethinglike that.
We kind of already sense thatperhaps.
So we need something deeperthat gives us energy to live the
Christian life.
We need something deeper thatgives us energy to live the
Christian life and thatsomething is thinking through
Bible doctrine.

(02:51):
In other words, what is truthand how do we know what's true
and understanding these truths?
And that's why we've beenspending time on some of the
deeper doctrines that relate tothe person of Christ, because
when you say something like thehypostatic union, you just say
those words.
People, even Christians, haveno idea what you're talking

(03:13):
about.
Or words like the kenosis, thedoctrine of kenosis or, today,
impeccability they're not taughtanymore.
Because the church in the 20thcentury said well, we need to
become more relevant.
And by trying to become morerelevant and preach more
motivational speeches and thingslike that, or market their

(03:36):
church or try to raise money andthings like this, or put on
shows on stage with rock bandsor whatever they do all these
things to become more relevant,they totally became irrelevant
in things like this or put onshows on stage with rock bands
or whatever they do all thesethings to become more relevant.
They totally became irrelevant.
And so what I'm saying is thatwe have to get back to what
really is relevant.
And what really is relevant isthe deep doctrines of Scripture,

(03:59):
because you can never have thatenergy to go out Monday through
Friday this next week to livethe Christian life in your
context, your job, your familyand so forth, if you don't have
something deep to think aboutthat motivates you and really
energizes you and stays with you.
And so that's why I'm makingappeal to this generation, which

(04:23):
is an image-based society,where all you do is just look at
your phone or your computer andimages flash in front of you
and that's what you're lookingat all the time, or YouTube
videos or whatever.
And I'm saying, no, we have toput a lot of that aside and we
have to focus.
We have to learn to think again, because images are easy,

(04:43):
thinking and words are morecomplicated.
But that's what we need,because we're made in God's
image to think his thoughtsafter him Doesn't Romans 12 say,
be transformed by the renewingof your mind?
See, there's a way of thinkingand we have to become more and
more like Christ, and that's howwe do it.

(05:05):
Even Philippians 2.5, right.
Have this mindset in you, whichwas in Christ Jesus right, and
the word for mindset there meansto develop this through careful
thought about what Christ Jesusdid.
And what Christ Jesus did rightis he humbled himself by taking

(05:25):
to himself a true humanity.
We're talking about the God ofthe universe, I mean the God who
doesn't need you, doesn't needme, doesn't need to eat, doesn't
need to drink, is alwaysbrimful of energy, knows all
things, never learned anything.
Okay, we're talking about theinfinite, personal God, and this
God took to himself a truehumanity like you and I.
He came down here and he livedin the filth of this world.
He walked in this world amongpeople who were full of sin and

(05:51):
expressing sin, and in a worldthat is run by the God of this
world, who's Satan.
And yet he was tempted in allthings and he didn't sin, and
we'll talk a little bit moreabout that now as we get into
this person.
But think about what he did,think about the condescension,
how he came down to us and wentthrough what we go through Now.

(06:13):
Allah didn't do that.
Allah is this imaginative Godthat how many ever Arabs believe
in, he never came down here andwalked among us.
He doesn't know what it's like,you know, to go through what we
go through, but the one trueGod, the second person of the
Trinity, he came down here andhe lived in the same world that

(06:37):
we lived in.
He went through all the slopthat we have to go through, and
yet he didn't sin.
And so I'm going to talk aboutthat, because that's a
tremendous position for him tobe in.
Now, to get started, just reviewDoctrine of Hypostatic Union.
We developed this over I don'tknow, 15 weeks.
But Jesus Christ, this is justa statement of the doctrine.
Jesus Christ is undiminisheddeity, united with true humanity

(07:00):
in one person, without mixtureor separation, forever.
So what does all this mean?
Well, first of all, anundiminished deity means he's
fully God, right Now.
That means he has all theattributes of God.
He's sovereign, he's righteous,he's just, he's loving,
omniscient, omnipotent,omnipresent, immutable, eternal,

(07:21):
ver forth.
Okay, all the attributes of god, um, so we say another way of
saying that is he has a divinenature, a nature, divine nature.
Now, that's important because,when you look at the next phrase
, he's united with true humanity.
True humanity means he's fullyman, okay, but he also has a, a

(07:43):
human nature.
So he has two natures.
That's the point I'm trying tomake here One divine, one human.
So as a human, he has all thecharacteristics of a human
meaning, he has a true humanbody or he has a true human
spirit and he's a true humansoul.
And these two came together inone person.

(08:04):
So by doing that, of course,taking on a true humanity, he's
taking on the limitations ofhumanity in that nature, but
he's only one person.
That's the thing.
Two natures, but only oneperson.
He's not two people, he's not asplit personality, he's only
one person with two natures inthat person.

(08:26):
Obviously that's unique, right,I mean, nobody else has
anything exactly like that.
So he is a unique personWithout mixture.
So these two natures are notmixed together, like the divine
nature with his divineattributes does not somehow
coalesce with or interminglewith his human nature.

(08:47):
Now, some denominations havemixed, for example in
Lutheranism and I'm not tryingto be critical, but in
Lutheranism and really MartinLuther is the one who started
this in the communion, when theytake the bread, they talk about
the bread in terms of the realpresence of Christ in the

(09:08):
element.
So when you take the element,the bread, in a Lutheran church,
they are thinking, not that thebread itself changes substance
or anything like that, but thatthere's a real presence of
Christ in connection with theelement itself.
What did they mean?
Well, they meant that the LordJesus Christ, because he's

(09:30):
omnipresent, right, he'severywhere, okay, as God, right,
he doesn't go places.
We used to say with the kids.
We used to say God doesn't goplaces, he's already in all
places, right, and he's notparted out throughout the
universe, he's completelypresent at every point in space.
I mean, if you go to, I don'tknow, pluto, which they now

(09:54):
debate as a planet or not,anyway, if you go to Pluto these
days, is God with you there asmuch as he is here on planet
Earth?
Yes, okay, he's not parted outthroughout the universe, he's
completely present at everypoint in space.
He's also completely presentoutside of space and time.
So there's that concept.

(10:16):
But, um, so the lutherans wouldsay that because of that, he's
his.
There's a real presence ofChrist in connection with the
bread that we take.
But here this is a problem,because the bread represents his
true humanity, not his deity.

(10:39):
It represents his true humanity, his flesh, which was offered
for us on the cross right.
Well, what they're doing isthey're bringing the
omnipresence of God into thehumanity, they're mixing them.
That's why, in their communion,they hold to what they call
consubstantiation, this idea ofthe real presence of Christ in

(11:02):
the element, because they havemixed divinity with humanity
rather than keeping themseparate as the hypostatic union
doctrine teaches.
So I'm just saying these thingshave practical ramifications.
When you go into other localchurches, you don't know what
the Lutherans think or what theybelieve, or why they're doing
what they do.
All these things are tied todoctrines and things that have

(11:23):
been taught.
So understand that he's not inthe elements do.
All these things are tied todoctrines and things that have
been taught.
Okay, so and understand thathe's not in the elements.
You know, the roman catholicswent even further.
They do this too.
They actually say that theelements become the body and
blood of christ, and for most ofthe roman catholic church
history, the blood was reservedfor the priests only and the

(11:44):
people could only take the bread.
There was like a wall or abarrier back at the time of the
Reformation between the peopleand the priests, because the
priests are on like a higherstatus or something like that.
We're all believer priests.
The Bible says we're allbeliever priests in 1 Peter, 2,

(12:04):
and other places, revelation 1.5, and other places.
So, anyway, all that is just aconfusion.
On the hypostatic union, though,now, while they're not mixed,
they're also not separated.
If you separate the two naturestoo far, like Nestorius did in
church history, you end up withtwo separate people, or Jesus
Christ is a split personality.

(12:25):
That's not the case either.
So the way I view it is justlike they're not mixed, right,
and they're not separated, butthey're like this together, like
there's an interface betweenthe divine nature and the human
nature, and this condition isnow forever.
In other words, nature, okay,and this condition is now

(12:47):
forever, in other words, sincethe incarnation, when god, the
son, took to himself a truehumanity, which is what we
celebrate this month in thebirth of the of the king.
Since that point in time, thishypostatic union continues
eternally.
In other words, if we were to,let's say, go to the third
heaven right now and look at thethrone of God, the Father, what
would we see?

(13:08):
Well, we have a good idea ofwhat we'd see in Revelation,
chapter 4.
It's a whole scene of what thatroom looks like.
But we also would see part ofthat scene is that the
resurrected Christ is seated atthe right hand of the Father.
I mean in his true resurrectionhumanity, that's what we would
see, right.

(13:28):
I mean such to the extent likeafter the resurrection, you see
in Acts, chapter 7, stephen isbeing martyred.
Right, they're stoning him, theSanhedrin are stoning him, and
he sees into heaven and he seesthe Son stand up right to
welcome him into his presenceand and that's that was real,

(13:50):
okay, he really did stand up offthe father's throne to welcome
Stephen.
So the, the hypostatic union,is now in a condition where it
is forever in this condition.
That's the doctrine ofhypostatic union Two natures but
only one person.
Now the doctrine of kenosis sayswhat Again just stated here,

(14:11):
jesus Christ gave up or emptiedhimself of the independent use
of his divine attributes.
Kenosis comes from that word,empty, in Philippians 2.
So what does this mean?
He gave up the independent useof his divine attributes.
It means that in theincarnation it doesn't mean that
, let's say he does not meanthat he gave up his divine
attributes, like somehow he laidaside his deity.

(14:34):
No, he had a divine nature andhe had all the attributes of God
in that nature.
But what he did do is he gaveup the independent use of those
divine attributes.
Independent use meaning he didnot use them without, let's say,
permission from the Father,because he says I'll always do
exactly what the Father wants meto do.

(14:55):
He even says, not my will, butthy will be done.
So this is a deprecation orgiving up of his independent use
of the divine attributes.
There are occasions, of course,where the father obviously did
give him permission to use thedivine attributes and he uses
them.
He's like he'll say you know, Isaw you under the fig tree, or

(15:15):
I know what type of person youare.
And these people are like howdid you know?
The Samaritan woman says I meta man.
He told me everything I everdid.
He is the Lord Jesus Christ.
She's standing there talking tohim and he says yeah, well, you
know the guy you're living withnow.
You're not married to him.
Before this, you had sevenhusbands and da-da-da-da-da.
And he starts telling her wholelife to her and she goes to

(15:36):
town and she says I met someonewho told me my entire life.
Could this be the Messiah?
So there are times when heutilizes his divine attributes,
but those would only happen whenthe Father gave him permission
to do so.
Now, importantly, he chose notto use them when he was tempted.

(15:59):
And so let's turn to Luke,chapter 4.
Luke, chapter 4.
And make a couple points,points five and six here, he
chose not to use the divineattributes when he was tempted.
In fact, what he was beingtempted to do, the three
temptations that came after the40 days when he became hungry,

(16:20):
the temptations were allessentially to use his divine
attributes without thepermission of the Father, in
other words, to use themindependently, because in that
case he wouldn't be doing thewill of the father, and then he
would.
The whole thing would have gonesouth, because it would be
quote-unquote sin for him to dothat.
So notice verse 1 jesus, full ofthe holy spirit, returned from

(16:41):
the jordan and was being ledaround by the spirit in the
wilderness.
Remember I mentioned this lastweek that this is so interesting
that it was the Spirit who tookhim into this situation.
He led the way, because thisrelates to the impeccability,
how he as a person was not ableto sin, and so it's like the
Spirit is taking Jesus to thefight.

(17:01):
I think I mentioned, did Imention that when Jesus and the
disciples were in the Garden ofGethsemane and you know they
couldn't even pray with him foran hour, I'm like, yeah, that
would be me.
It's embarrassing, right it is,but try praying for an hour,

(17:22):
good luck.
It takes spiritual disciplineto do that without zonking out
or getting distracted andthinking about other things.
But in that scene in Garden ofGethsemane, he tells his
disciples get up, it's time, thedeceiver or the betrayer is at

(17:43):
hand.
And Jesus walks toward wherethe deceiver and the high priest
and the Roman soldiers werecoming.
In other words, he went to thefight.
It wasn't like, oh, they'recoming to get me, no, he went to
them, he went straight at it.
And that's the same thing herewith the temptations.

(18:03):
The Spirit was leading Jesusinto the situation to be tempted
.
To be tempted.
So let's look at it For 40 daysnotice verse 2, he was being
tempted by the devil and he atenothing during those days.
So the longest fast in Judaismis a 40-day fast.
It's a food fast, it's not aliquid fast.

(18:26):
So water would be accessibledown in this area of the Jordan
River, but so there would bewater but no food.
Okay, and when they had ended,he became hungry.
Duh.
You know, I mean, if it was meI'd be going crazy.
Some people have done this.
But you know, obviously.
And the devil said to him if youare the son of God, tell this

(18:48):
stone to become bread.
Now, could he do that?
Yeah, he had all the divineattributes, but he could only
use those divine attributes ifthe father permitted him to turn
a stone into bread.
Right?
And Jesus answered and said tohim man shall not live on bread
alone.
So he quotes scripture.
Right, because evidently thefather didn't want him to use

(19:08):
his divine attributes to dealwith the temptation.
Because if he was dealing with,he was using his divine
attributes to handle thetemptations.
Would he know what it's likefor you, who don't have divine
attributes, to be tempted?
No, he would have been able todefeat him with his divine
nature, where he says no, I amgoing to be tempted in all

(19:30):
things, as other people are, anddeal with it the way you would
have to deal with it to show usthat living the Christian life
actually works.
And so if he didn't use hisdivine attributes to meet this
temptation, what did he use?
He used the word of God.
Right, and of course he is.

(19:53):
Notice verse one Jesus, whatFull of the Spirit.
So he's walking by the Spirit,he's living by the Spirit.
So how are we going to besuccessful in the temptation?
These two things, word of God,I mean, did he have it right on
his tongue?
Yeah, he did.
What does the Psalm 119 say?

(20:14):
It says hide your word in myheart that I may not sin against
you.
Isn't that what Jesus did?
And, of course, by citing theword, he's also manifesting that
he's depending upon the Spirit.
So the word and the Spirit,these work together.
So that's the first temptationand he overcame it Verse 5, and

(20:38):
he led him up and showed him allthe kingdoms of the world in a
moment of time.
Now I always wonder how didSatan, how did he do that?
Right?
But obviously, you know, withPharaoh's sorcerers and others
like this in the bible, there'sjewish exorcists in the gospel
period, people, there areindividuals who tap into

(20:58):
supernatural powers and thingslike that.
I don't deny those thingshappen, I just deny that they're
always sourced in the one truegod.
And so satan was permitted orenabled to do this show him all
the kingdoms of the world in amoment of time.
And the devil said to him Iwill give you all this domain,
all these kingdoms and all theglory that comes with these

(21:18):
kingdoms, because it's beenhanded over to me and I give it
to whomever I wish.
Therefore, if you worship me,it shall all be yours.
Now, who handed it?
He says all these kingdoms ofthe world have been handed over
to me.
Who handed over the kingdoms ofthe world over to Satan?
Adam, adam and Eve, when hefell.

(21:39):
He fell from what?
From his position of ruling,which God gave him in Genesis
1.26.
He says and you shall rule overthe fish of the sea, the birds
of the air, da-da-da-da-da, andso forth.
And when he fell, he turnedover this domain to the one who
tempted him.
And now Satan is the prince ofthe power of the air.

(22:00):
He's the god of this age, he'sthe ruler of this world.
Those are all phrases that comedirectly out of the epistles
that describe his relationshipto kingdoms of the world.
They belong to him becauseSatan was handed them there in
verse 7.
He says and I give it towhomever I wish.
I can give the kingdoms of theworld to whoever I want.
So if you will worship beforeme, I'll give it all to you,

(22:23):
it'll all be yours.
So this was a way of acquiringthe reins over this earth.
Right verse seven or verse eight.
Jesus answered him and what didhe go to?
Straight away, scripture.
I mean, have you hidden hisword in your heart that you may
not sin against him?

(22:44):
If you haven't hidden his wordin your heart, you've hidden
secular culture's word in yourheart, because we're always
listening to something we'regoing to take in the thoughts of
the world.
Because the thoughts of theworld are ubiquitous, they're
everywhere.
You can't escape them.
You turn on the radio, you turnon the tv, you walk outside,
you go shopping, it's, it's,it's all the culture, it's all
the world, it's all the world'sway of thinking.
And whether you attempt to takeit in, you know, deliberately

(23:07):
or deliberately or not, it'sthere.
And so you have to bepurposeful about learning the
word of God, hiding it in yourheart.
And so he uses the word again.
He says it is written you shallworship the Lord, your God, and
serve him only.
So again you use the word, heused the word and he's, of
course, depending on the spirit.

(23:28):
So we go to the thirdtemptation, verse 9.
And he led him to Jerusalem andhad him stand on the pinnacle
of the temple and said to himokay, look, if you're the Son of
God, throw yourself down fromhere, for it's written.
Now who's using Scripture?
Isn't that very interesting?
I mean, does Satan know theBible?
Sure, he knows the Bible.
He knows it probably betterthan you do.

(23:49):
He knows it probably betterthan I do.
He's been around for thousandsof years.
I mean, he's had plenty of timeto get exposed to it.
So now he's going to use theword against the one who was the
word in the flesh.
He says and he quotes he willcommand his angels, concerning
you, to guard you.
And another passage, so notjust one, he quotes two passages

(24:11):
.
On their hands, they will bearyou up so that you will not
strike your feet against a stone.
So now you can see that Satan'slike okay, if the name of the
game is the Bible, I'll use theBible to fight you with.
It's been said that the Bible isthe most abused book in the
world.
It's also been said that theBible can be interpreted to mean

(24:32):
whatever you want.
Yeah, it can, outside ofcontext.
So can the Constitution, so canthe newspaper.
Anything can be taken out ofcontext and misinterpreted.
Do you like it when peoplemisinterpret you?
You write a letter, you writean email and they turn it around
and use it in a way you didn'tintend.
I really don't like that.
It's really annoying.
Do you think God likes it whenpeople misinterpret his word and

(24:56):
use it wrongly?
Don't think so.
Isn't that what Satan does?
Genesis, chapter 3,.
He comes to the woman and hesays has God said you shall not
eat from any tree of the gardenor touch it, lest you shall die?
He did add a little bit there,didn't he?
And touch it?
God didn't say that he likes touse the word or distort the

(25:21):
word to try to get an effect,but he takes it out of context
and that's what he did here.
And Jesus answered and said tohim by quoting and using
Scripture.
Rightly, he says what he didhere.
And jesus answered and said tohim by quoting and using
scripture.
Rightly, he says it is said youshall not put the lord, your
god, to the test.
In other words, the passagethat you're using to try to get
me to do something that is takenout of context and is not
supposed to be applied the wayyou are using it.

(25:42):
You're misusing scripture.
So I'm going to use scriptureproperly and say you should not
put the lord, your god, to thetest.
So again, he used the word see.
So when the devil had finishedevery temptation, he left him
until an opportune time.
So he withstood it, even after40 days becoming hungry.

(26:03):
Most of these temptationsrequire would require something
to use his deity at least twoout of the three do for sure.
But he never went for that andhe trusted the Lord.
He lived by faith, right,trusting the Spirit of God,
using the Word of God, and hewas victorious.

(26:25):
But he did this on a purposeright.
He did it to give us a modelfor how to live the Christian
life.
Now the doctrine ofimpeccability, then, is asking
the question about thetemptability aspect.
I mean, does he really know,does he really know what I'm
going through?
Does he really understand thefrustrations of the temptation

(26:49):
or temptations that I face?
I mean, hebrews 4 says it,hebrews 2 says it.
He says it was tempted in allthings as we, yet without sin.
So the doctrine ofimpeccability is wrestling with
the two natures of Christ, hisdivine nature and his human
nature, and then saying no, wait.
At the same time, he's not twopeople, he's one person.

(27:09):
It's wrestling with thisquestion how he could really be
tempted if he's God.
So the statement is JesusChrist was not able to sin right
in his divine nature.
Notice the emphasis on notinability.
Able not to sin in his humannature.
Able not to sin emphasizespossibility.

(27:30):
But it's like adam.
When adam was created god madehim very good, but it was
possible that he resists thetemptation right when his wife
who was with him ate and he gave.
She gave some to him and hesays he ate also.
But that was possible, that henot eat.
But as a person, see, he's notable to sin.

(27:53):
As a person he's not able tosin.
So I mean we know god can't sin, he can't be tempted to sin.
James 1, 13, it's not, it's notpossible.
I mean god doesn't get tempted.
You know, sometimes you wonderlike you're looking at all this
evil.
You see everything that goes onin the world all the time.
You know everything that'sgoing on but you're not tempted

(28:13):
to partake of any of it.
As the creator of the universe,it's not a temptation for him.
He can't be tempted to sin.
He's not going to sin andthat's how Christ was in his
divine nature.
But as far as his human nature,able, not, which opens the
possibility.
I think that's what has to bethere for him to genuinely be
temptable, right, that thepossibility opens the door for

(28:38):
him to be, you know, temptable.
But jesus is only one personand so, while we may view
aspects of his functioning inthe gospels, either by his deity
or his humanity, you know, likewhen he gets hungry we just saw
that he got hungry after 40days he gets hungry.
We just saw that he got hungryAfter 40 days.
He got hungry In his divinenature no, deity doesn't eat,
you know but in his humanity,yes.

(28:59):
So as one person, he is notable to sin.
And I liken this to like abattleship that maybe you or
just, let's say, a destroyer mydad was on a destroyer in
Vietnam in the early 70s andthey would patrol the DMZ but
let's just say that you have adestroyer that is impenetrable

(29:20):
by any human projectile that hasever been created.
Now, you can take it out andyou can shoot as many
projectiles at this destroyer asyou want to, right, but since
it's impenetrable, you couldgenuinely test it, right, but

(29:41):
there's no way you're going topenetrate it.
And that's who and how the lordjesus was.
He could be tested and he was.
We just read luke 4.
By the greatest temptations Imean think of the temptation
that you can have all thekingdoms of the world.
You can be the ultimate power.
I know a lot of people thatwould jump at that opportunity.

(30:02):
I know millions of people thatwould jump at that opportunity.
Some of them are over in theMiddle East and Gaza right now.
You know they.
Basically Islam wants to takeover the world.
It's a political, religiousideology that is out to take
over the entire world.
When will the world figure thisout?
Did you read the story?

(30:23):
See, I'll get on this.
Did you read the story aboutthe, the Muslim in Germany who
attacked a husband and wife andwent and stabbed the man and
killed him in the streets, likethree or four days ago?
Why did he do that?
When they started investigating, he said they're killing so
many Muslims over there in Gazaand I'm like so that justifies
killing a passerby in Germany,just a random citizen.

(30:46):
That's the insanity.
That's insanity.
Now, look, the world shouldknow.
If the world doesn't know whatIslam's purpose and goals are
for the world by now, they'renever going to figure it out
Because they keep telling usover and over and, over and over
and over.

(31:06):
You can read it any day of theyear, in any, all over the place
.
This is what they want.
You know.
The question is like right nowin Israel is are we going to
have another?
This is Antony Blinken.
You know our Secretary of State.
He's saying well, we're goingto get another.
You know, install thePalestinian Authority run by
Mahmoud Abbas over who's over inthe West Bank and have them be

(31:28):
the next government in Gaza.
Well, first of all, mahmoudAbbas and the Palestinian
Authority finance terrorism,educate their children in
terrorism.
They train people to beterrorists.
I looked at the statistics.
There was a poll done both inWest Bank and in Gaza, of
Palestinians right Of how manyof them agreed with what Hamas

(31:54):
did on October 7th, and therewere about 600 people polled,
about 390 from the West Bank andthe rest from over in Gaza, and
75.7% agreed with what they haddone and 13% just weren't sure
and only like 12 or 13%disagreed with it.
And Israel's supposed to wagewar over there, right To root

(32:17):
out Hamas, and while they'redoing that, they're supposed to
make safe zones for thecivilians, 75.7% of which agree
with what Hamas did and whatwill happen?
Let's just say, if Israel doeseliminate all 29,000 Hamas
operatives, will not 29,000 riseup in their places?

(32:40):
Like this is insanity.
The US is saying you have tocreate these safe zones.
You have to make sure you warnthe civilians to move out of
areas before you go into thoseareas.
Okay, so let's drop flyers allover this place.
Hey Hamas, this is where we'regoing to bomb.
Next, what do you think they'regoing to do?
They're going to leave.
And then they also say thisdon't mess up any of the

(33:00):
infrastructure, like the sewageplants, the water facilities and
all that kind of stuff.
Where do you think Hamas isgoing to go In America if we
have a gun-free zone?
Where do you think criminalsare going to go?
See the insanity and thestupidity of the world.
Okay, sorry, I told you I'llget off on this thing because

(33:28):
I'm not excited about the waythe US is handling this.
They're putting pressure onthem like a big brother over a
little brother and pushing themaround and telling them how they
ought to do things.
And I appreciate at least.
I don't like everythingNetanyahu does, but at least
when Antony Blinken said, Ithink you should put the
Palestinian Authority over Gazaand let them rule it.

(33:49):
Then Netanyahu said, no, thereis no way we are going to do
that.
Those people finance terror,train terror in their children.
So you have to have some othersolution.
But that's not it, and atwo-state solution is not it.
That's not what they wantanyway.

(34:10):
Someone said, well, what they'regoing to do because Gaza City
is destroyed.
I mean I've looked at it.
I mean every building is prettymuch flattened, every house is
pretty much flattened.
Why do they have to do that?
Because there's tunnels andterraces under every mountain
and every building and house inGaza City.
That's why I mean, wake upfolks.
But here's the thing they'regoing to want Israel to rebuild
all that, get everybody a nicecondo and a swimming pool and

(34:33):
buy them a car.
Here's the thing they don'twant, that they want Israel
exterminated.
That is what they want.
It's in their charters, you canread it we want a state of
Palestine where Israel no longerexists.
So until that is theproposition, we're going to have

(34:55):
this situation.
All right, how did I get offthat from the impeccability of
Christ?
Okay, so, but as a person notable to sin, right, Because he's
impenetrable.
I love what BF Westcott said onthis.
If you think through thisstatement, I mean, does Jesus

(35:16):
really know what we're goingthrough?
He says sympathy with thesinner in his trial does not
depend on the experience of sin,but on the experience of the
strength of the temptation tosin, which only the sinless can
know in its full intensity.
In other words, I mean, I knowyou've been tempted and you've

(35:37):
tried to resist, and then atsome point what happens?
You gave up and you just sinned.
Right, it's like a balloon.
You're blowing the balloon upand this is the amount of
temptation.
And at some point the walls ofthe balloon are too thin and the
whole thing just pops right.
And at that point, okay, youknow you sinned and now all the

(36:04):
pressure is gone.
Just think if the pressurenever was gone and you were just
constantly under that pressure.
You know, it says in the bookof Hebrews you have not resisted
yet to the shedding of blood.
Remember that.
But see, the Lord Jesus Christdid so.

(36:25):
Does he know what it's like?
He knows better than any other.
He faced more stress undertemptation than any human ever
in the history of the world.
Remember it talks about that.
He was sweating blood.
Why do you think that'spressure.

(36:46):
It's pressure that you and I'venever faced, that he was
sweating blood.
Why do you think that'spressure?
It's pressure that you and Ihave never faced.
He faced it for us, he faced itfor us and he didn't give in.
That's the remarkable thingabout his temptation.
Not only does he know what it'slike, he knows better than any
of us.

(37:07):
So can he be sympathetic withyou when you cry out to him in
need?
Yeah, because he knows whatyou've gone through, he knows
what you're going through.
He knows it better than you.
He's been there.
Now let's transition a littlebit to some application.
Look at the cross from twopoints of view.
We can look at the cross fromtwo points of view.

(37:28):
We can look from the unbelieverOut in the world.
We can look from a believer'sside.
What do they see when they lookat it?
From an unbeliever's point ofview, he looks at the cross and
Jesus is being confronted withit, like going to the cross.
Does he want to go to the cross?
And the question is, as you readthe Gospels, if you're looking
at it from their point of view,what choice is Jesus going to

(37:49):
make relative to the cross?
Well, from an unbelievingstandpoint.
You just don't know, becauseyou can't know what people are
going to do, right In theirmindset about the plan, or
history, in the unbelievingmindset of history.
See, the basic idea of historyfor an unbeliever is that

(38:09):
anything can happen.
The future is open, okay, andwe are writing the future.
This is their way of thinking.
No destinies are set, there'sno plan.
It's just anything can happen,okay.
So, from their point of view, Idon't know what Jesus is going
to do.
Okay, the future is open tohuman choices and anything can
happen.
Okay.
So, from their point of view, Idon't know what Jesus is going
to do.
Okay, the future is open tohuman choices and anything can

(38:32):
happen.
Okay, history is just a roll ofthe dice.
Okay, everything's chance.
There's no certainty.
Okay, that's one way of lookingat the situation in the Gospels.
It's the way of looking at itfrom an unbeliever's point of
view.
But what if we look at it fromthe believer's point of view?
From our point of view, what'sgoing to happen?
I mean, what choice is Jesusgoing to make?
Well, we know what choice he'sgoing to make, don't we?

(38:55):
Is that because we're sobrilliant?
No, it's because God has a planand he's revealed the plan to
us in the Bible.
So, okay, good.
So the future is planned by God, in our point of, in our
thinking.
And the cross, of course, ispart of the plan, right, it's
always been a part of the plan.
The book of Revelation says hewas slain before the foundation

(39:17):
of the world.
Meaning what?
Meaning?
It's part of the plan, right?
So history is what History isnot open, it's not roll the dice
, not, anything can happen.
History is the unfolding of theplan of God.
So we'd say, well, from ourpoint of view, it's certain,
there's certainty of the futureand certainty, of course, of the

(39:41):
cross.
Christ would always do what theFather wanted him to do.
So that's very interesting thatnow we're going to move into
talking about this a little bitmore.
Um, let's apply a few, make afew points of application.
Okay, how?
How does this impeccability,this idea that christ in his
divine nature was not able tosin and his human nature is able

(40:02):
not to sin?
So this possibility introducedthere and being tempted there,
but as a person he not able tosin, how does what's a
possibility introduced there andbeing tempted there, but as a
person he's not able to sin?
What applications does thishave to our thinking and living?
First of all, thinking it helpsresolve the problem of evil, or
part of the problem of evil.
It doesn't solve it, I just sayit helps resolve it.
What's the problem of evil?

(40:23):
Well, part of the problem ofevil is this If God knew that
man would sin, why didn't hestop it?
We've all probably wonderedthat.
Why is the book of Genesis laidout the way it is?

(40:44):
He creates these two people inhis image and then he puts this
trilogy of knowledge of good andevil in there.
It's kind of like why did youput that there?
And so we might wrestle withthat about why God did it that
way, who we were going to eat,why did he put it there, so
forth.
So part of the problem is well,how is God good if he's doing

(41:08):
that?
And now that evil exists, howis he all-powerful?
I mean, if he's all-powerful,why doesn't he remove evil?
Why doesn't he get rid of it?
Now, some people think that theanswer to this question that's
what the A stands for answer isthis that God had to permit evil
in order to preserve genuinehuman choice.
If he hadn't permitted evil,there couldn't be real human

(41:30):
choice.
In other words, he permittedevil so there could be genuine
humanity.
That's one of the answers.
I'm not saying I agree withthat answer by any means.
In fact, I disagree with itbecause I think Jesus Christ is
the rebuttal to that.
That's what the R stands for.
Rebuttal Jesus was a genuinehuman right, he had genuine

(41:51):
human choice.
And guess what?
He didn't do?
Evil.
So then it's not necessary tohave evil in the world in order
to preserve genuine human choice, because Jesus Christ is the
rebuttal of that argument.
Did Jesus need to sin?
Rebuttal of that argument.
Did Jesus need to sin in orderto prove that he's not a robot?
In other words, Another way ofthinking about it.

(42:14):
Some people think well, I mean,god could have created us like
robots and that would have keptevil from coming in the world.
But was Jesus Christ a robot?
No, he had choice.
He had choice and he's genuinehumanity, so there can be human
choice without evil.

(42:34):
By the way, every one of us isgoing to get a resurrection body
.
Right, you're going to get aresurrection body.
You're a believer in the LordJesus Christ.
One day you're going to get aresurrection body.
Will you have genuine freechoice or human choice in the
resurrection.
I know it's scary, isn't it?
It's an interesting question tothink through.

(42:55):
Well, yeah, because it's a partof genuine humanity that we
have choices, but there won't beany possibility of evil in that
world, will there?
So again, this is anotherrefutation of the idea that you
have to have evil in order tohave genuine human choice.

(43:15):
That's simply not the case.
Based on the hypostatic unionof Christ, based on the
projection of us in ourresurrection bodies, we'll have
real human choice in the newheavens and new earth and the
resurrection, and yet you'llnever choose to sin.
That is implying somethingabout his impeccability and how

(43:39):
it ties into us, which is veryinteresting.
This is tied up with the samepoint about the problem of evil.
You'll often hear this To err ishuman.
They usually say it with somekind of panache.
To err is if they're sobrilliant or something.
Honestly, it's just a cliche.
I'm not a cliche person.

(44:00):
Whenever I say a cliche, I sayI just said a cliche.
I'm kind of embarrassed aboutthat, because a billion people
have said that you know whocares.
Okay, to err is human.
The next time someone statesthat, you might say, hey, guess
what?
I know that's not true.
There's one exception, they'llprobably look at you like what,

(44:22):
yeah, but what does that imply?
If there's one exception,doesn't it imply there's some
good news?
Because if there's an exceptionto that problem to err is human
that means there is a humanthat has not erred.
And if there is a human who hasnot erred, then doesn't that
mean hope, hope for a solutionto our dilemma.

(44:42):
So you might go this is a goodconversation starter.
To err is human.
Oh, really, I know, and accept.
Oh, yeah, who's that?
Jesus Christ.
He never sinned.
In fact, he challenged people.
He says show me my sin, didn'the?
And nobody stood up and said aword, and these were his enemies
.
These were his enemies.

(45:03):
I guarantee.
If your enemies stand up andyou say, show me some sin, oh,
they're going to find some realquick, but nobody could accuse
him of sin.
So it's not true that to err ishuman.
It's not true.
In other words, it's not anabsolute, because Jesus Christ
was a human and he didn't err.
So maybe there is something tothis Jesus guy, right, maybe?
So maybe there is something tothis Jesus guy, right, maybe?

(45:30):
Okay, we're going to run out oftime.
This next point is too difficultand we have to spend more time
on it, but I'm just going tostate this point because this is
super interesting.
His impeccability is expressedthrough us when we abide in him
or when we walk by the Spirit,so that we have a sinless
experience.
Not all the time, I don't meanthat, but what I'm going to show

(45:56):
you is that the impeccabilityof christ is actually manifested
through you as you walk by thespirit or you know, abide, like
John 15, I am the vine, you arethe branches, my Father is the
vine dresser.
If it were not so, I would havetold you and so forth.
And he goes in and he saysabide in me and I in you,

(46:21):
because apart from me you can donothing.
That is nothing good.
But like what?
If the life of the vine, who isthe Messiah, is flowing through
the branches?
What comes out on the end ofthe branches?
Fruit, and whose fruit is it?
It's the vine, his fruitthrough us.

(46:41):
Is it not a manifestation ofhis own impeccable nature coming
through us?
That means that the world cansee Christ in you, and it's the
impeccable Christ.
That's what they are seeing.
So I'm going to discuss threevery difficult passages next

(47:04):
week to show this.
I'll start with the easy onesGalatians 2,.
Then we're going to go to theharder ones.
But this is why it is so realthe impeccability of Christ,
because now we're going to showhow his life comes through us
and we live what I call theexchanged life, his life instead

(47:27):
of yours.
Paul will say things like I nolonger live, but Christ lives in
me, the life I live in theflesh.
I live by faith in the Son ofGod, who loved me and gave
himself for me.
So we're supposed to live byfaith and when we do what
happens, it's no longer I who amthe one living, but it's Christ
living in me.

(47:48):
It's like divine through thebranch.
Okay, and this is what.
This is all we're trying tolearn how to do in the world.
This is it.
I mean, there's really nothingelse.
Okay, this is all we're tryingto learn how to do.
But the neat thing about it isthat it ties into the

(48:08):
impeccability of Christ.
John is going to make somestatements in 1 John where it
says like the born of God persondoes not sin in your life.
But in chapter 1 it says he whosays he is without sin is a
liar and the truth is not in him, so we have to deal with these
types of passages.
This is very complicated, butI've already given you a sneak

(48:31):
peek into how it gets resolved.

Speaker 1 (48:33):
So we'll do that next week.
Thank you for joining us onBeyond the Walls with Jeremy
Thomas.
If you would like to see thevisuals that went along with
today's sermon, you can findthose on Rumble and on YouTube
under Spokane Bible Church.
That is where Jeremy is thepastor and teacher.
We hope you found today'slesson productive and useful in

(48:56):
growing closer to God andwalking more obediently with Him
.
If you found this podcast to beuseful and helpful, then please
consider rating us in yourfavorite podcast app, and until
next time, we hope you have ablessed and wonderful day.
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