he less real temptations. And Finally, just because Jesus was tempted does not imply that He was capable of sin. It is possible for Satan to try the impossible, i.e., tempt Jesus, even though there is no chance of success.The second argument in support of the peccability of Jesus rests on the humanity of Jesus, i.e., ?[i]f He was a true man He must have been capable of sinning .? This argument rests on two fallacies. First, it fails to recognize that while Jesus was true man, He was also true God. He was the God-man. Even though a man, Jesus still retained all of the attributes of His divine nature (even though through the kenosis, or self-emptying, He willingly did not exercise all of His divine attributes.) ?Jesus Christ possessed all the divine attributes of the Father ... In humanity, Christ was totally human; in deity, Jesus was unalterably God. Yet in Jesus Christ was a single, undivided personality in whom these two natures are vitally and undividedly united, so that Jesus Christ is not God and man, but the God-man. ? The second fallacy is that, Jesus was first God and subsequently took on human manhood. ?The second Trinitarian person [Jesus Christ] is the root and stock into which the human nature is grafted ? or ?God in becoming man did not diminish His deity, but added a human nature to the divine nature. ?*From these two rebuttals we can see that even though Jesus was truly man, He maintained His divine attribute of holiness. It was this holiness which supplied the strength and will power to ensure that Christ avoided sin and could not sin. In other words, ?[t]hough Christ was of both human and divine desires, He had only one determinative will. That determinative will is in the eternal Logos.? Thus, even though Jesus was truly human, His divine will was more powerful and prevented Him from sinning because ?a holy will may be perfectly free, and yet determined with absolute certainty to the right. Such is God?s will .? Theref...
