Class Notes: 4/15/2015

Mark 14:35-36 Jesus' prayer in Gethseneme; The doctrine of the Impeccability of Christ

In our study of Mark we are in Mark 14:35; where after putting his disciples on guard duty Jesus went farther into the enclosure of Gethsemane and prostrated himself and kept on praying". " "Kept on praying" is the third person singular imperfect middle of "proseuchomai."

"Saying if there is power and there is" This is a first class condition of "if." If combined with the present active indicative of "eimi." Jesus is saying that since God is all-powerful there must be a way because God can do all things. Remember this is Jesus humanity praying.

" that the hour might pass away from him." The hour is a reference to the time of the cross and "pass away" is the aorist active subjunctive of "parerchomai." (maybe it will and maybe it will not pass away)

His prayer is that since God is all-powerful there has to be a way for God's plan to be advanced before the hour that Jesus would actually go to the cross and have to endure separation from God and judgment for the sins of all mankind.

Mark 14:36; And He kept on saying (singular imperfect active of "lego")
The double title Abba (Aramic My Father") Father (Greek, pater) only occurs two other times in scripture.

"Abba" was commonly used by young Jewish children to address their fathers. It conveyed a sense of familial intimacy and familiarity. The Jews, however, did not use it as a personal address to God in prayer because such a familiar term was considered inappropriate.

Jesus' use of Abba in addressing God was therefore new and unique. It represents the close relationship that God has with His uniquely born son as well as the church, the Royal Family of God. Gal 3:26;

He probably used it often in His prayers to express His unique intimate relationship with God as His Father. His use of Abba also indicates that Jesus' primary concern in drinking the cup of God's judgment for sin would destroy His intimate relationship with God the Father.

Mark 14:36b;"All things possible for You, remove this cup from Me" Jesus is pleading with God the Father that because He is omnipotent there must be another way for God to deal with mankind's sin problem.

The Greek word translated "remove" is the singular aorist active imperative of "paraphreo" that means to carry or take away. The idea is that if there is another way Jesus tells the Father that He wants that plan implemented so He does not have to be judged for sins.

Jesus then concludes His request by expressing His attitude of genuine humility: "Yet not what I will but what you will." "I will" refers to Jesus' human volition; "you will" refers to the sovereignty of God the Father, the creator of the only plan of salvation that will work.

This prayer represented the peak of our Lord's function in the prototype spiritual life in dealing with His human desire to bypass the cross that was the greatest test of His life.

What we see here is the combination of His enforced humility and genuine humility, resulting in a decision without which there could not be salvation. So the importance of genuine humility is dramatized here.

He recognized that the Righteousness, Justice and Love or Holiness of God the Father had a plan in taking all of the personal sins in human history and imputing them to Jesus Christ on the cross for judgment and that was the only way it could be done because God cannot have any association with sin and remain Holy.

That was the issue in the cross. How could God resolve the sin problem without compromising His own integrity. Jesus' forensic judgment as our substitute was the only answer that would work.

The reason Jesus pleaded with God to find a way to bypass the cross was that He was impeccable and the mere thought of coming into contact with sin was revolting to Him to the point of death.

We cannot imagine the temptation He faced to use His volition to choose to bypass the cross thereby perpetuate the sin problem.

In order to more completely understand Jesus' agony in anticipation of the cross we must understand the Doctrine of the Impeccability of Christ so we will take a side trip there.

Impeccability is the status quo of the human nature of Jesus Christ in the dispensation of the hypostatic union starting with His virgin birth and forever.

This is the category of the doctrine of Christology that recognizes the fact that during the entire course of the dispensation of the hypostatic union and forever, our Lord Jesus Christ did not sin though His humanity was tempted to sin humanity and the temptations were real.

Remember sin is anything that violates, contradicts or opposes God's perfect Law of Liberty (James 2:12;) so sin can be an act of commission or omission. 1John 3:4;

The first Adam was temptable and peccable. This means that Adam in the Garden of Eden was temptable and capable of sinning through the use of his own volition in response to the temptation.

Just like "the last Adam," Jesus Christ, the first Adam had no sin nature so he could only be tempted from the outside. Adam originated the sin nature when he sinned in the only way that he could by eating the forbidden fruit.

Remember the only mandate in the Law of Liberty for Adam was for Him not to eat of the fruit of the tree of the knowledge of good and evil. Gen 2:17;

The doctrine of the impeccability of Christ described by two technical Latin phrases.

The first phrase that refers to the deity of our Lord Jesus Christ during His First Advent is NON POSSE PECCARE, not able to sin in His deity. Jesus Christ is not able to sin, solicit to sin, to compromise with sin, or to have anything to do with sin except to judge it.

The second phrase refers to the humanity of our Lord during the prototype spiritual life of the hypostatic union and forever. He is POSSE NON PECCARE, able not to sin in His humanity He resisted every temptation no matter how powerful and remained absolutely perfect.

Jesus Christ in hypostatic union therefore was temptable but impeccable. The temptations were powerful and real but our Lord as true humanity was able not to sin and His deity could not sin.

The union of undiminished deity and true humanity in one Person forever is therefore guaranteed the status quo of both NON POSSE PECCARE and POSSE NON PECCARE. The deity of Christ was not able to sin and that the humanity of Christ was able not to sin.

As God, our Lord could not be tempted, James 1:13; "...for God cannot be tempted with evil and He does not tempt anyone."

God the Father invented the prototype spiritual life to sustain Jesus Christ's humanity during the Incarnation. The original prototype spiritual life was the original Christmas gift from God the Father to God the Son at His virgin birth on that first Christmas day.

Our Lord also used the problem solving devices to resist the temptation to convert the outside pressures of adversity into the inside pressures of stress in the soul.

The full power of this system was deployed and demonstrated as Jesus remained obedient to God the Father during the hours leading up to and during the imputation and judgment of all the sins of mankind on the cross in Him. Phil 2:8;

Because of the virgin pregnancy and virgin birth, when human life was imputed after the embryo fetus emerged from the womb, there was no simultaneous imputation of Adam's original sin because there was no genetically formed old sin nature.

This was because God the Holy Spirit had fertilized Mary's twenty-three pure chromosomes with twenty-three other pure chromosomes; therefore, no old sin nature from a human male was genetically passed down to the embryo.

Instead of imputing Adam's original sin, God the Father provided a special gift. He invented the prototype spiritual life and imputed it to the humanity of our Lord Jesus Christ.

Our Lord was therefore born perfect as Adam was created perfect. At His birth, Jesus Christ also entered the prototype spiritual life because He was filled with the Holy Spirit from birth. He never lost the filling of the Spirit because He never committed a single personal sin.

When all the sins of the human race were imputed to Christ and judged, our Lord retained His impeccability. When the righteousness of God is imputed to every believer through faith alone in Christ alone, the believer still retains his sin nature.

This is why we still sin and why we have rebound as a solution.

The substitutionary spiritual death of Jesus Christ on the Cross would not have been an efficacious sacrifice unless our Lord remained perfect during the entire time that He was being judged for the sins of the world.

He remained impeccable while bearing our sins and the results of this are mentioned in Heb 10:14; "For by one offering, He has brought to completion for all time those who are being made Holy."

The doctrine of impeccability not only includes the hypostatic union of Jesus Christ but the fact that our Lord's humanity resisted real temptations through the filling of the Spirit.

Heb 9:14; "How much more will the blood of Christ, who through the agency of the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to serve the living God."

In addition to the filling of the Spirit from birth, Jesus Christ's humanity constantly used the problem solving devices of personal love for God the Father and sharing the happiness of God.

Heb 12:2; "Be concentrating on Jesus, the founder and perfecter of our doctrine, who because of His exhibited happiness He endured the Cross and disregarded the shame, then He sat down at the right hand of the throne of God."

Isaiah prophesied of this ministry of the Holy Spirit. Isa 11:2-3; Isa 42:1; Isa 61:1-2;
Our Lord's function in the prototype spiritual life and the ministry of God the Holy Spirit are one of the great subjects in Isaiah's prophecies regarding Messiah.

This filling ministry of the Holy Spirit is the same enabling power that Church Age believers have in their operational spiritual life.

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