WHY IS THIS IMPORTANT?
THE BIBLICAL DOCTRINE THAT CHRIST CAME IN SINFUL FLESH WAS REMOVED FROM TRUE ADVENTISM
– Christ came in sinful flesh to be an example for man to live by. It is by this doctrine we see that Christ having sinful flesh and overcoming sin in the (that) flesh would therefore eliminate any idea that the flesh is what causes sin. If we do not understand that Christ came in sinful flesh (which is Bible doctrine) then it appears that Christ’s flesh is different from ours and that this is in no way an example (so that we would not be able to live sinfree as he did in the same flesh). However the SDA churches have sought to eradicate this doctrine from the (their) literature. Christ came in sinful flesh was indeed part of SDA doctrine (TRUE BIBLE DOCTRINE AND As SUCH A PART OF TRUE ADVENTISM), however it has been removed because of spiritual blindness.
[BIBLE PROOF FIRST]
The 1888 message would have taught justification by faith also known as righteousness by faith, brought by Jones and Waggoner would have taught that a man is made righteous/ sinfree when he is justified by faith. This message from Jones and Waggoner would have also constituted of Christ coming sinful flesh. Because the heads of the church were full of pride, they rejected this correction of doctrine (justification by faith) which also would have constituted that Christ came in sinful flesh. Therefore later on they would have decided to totally eradicate this teaching. And we will provide our evidences and investigate the truth of the Bible.
THE BIBLE SHOWS THAT CHRIST CAME IN SINFUL FLESH AND OVERCAME SIN, AND WE CAN DO THE SAME.
Hebrews 2:17 shows that Christ was made like unto his brethren. To be made like unto his brethren would mean that he would have had something similar to us which would be the body. And it is in this body it says that just as he was tempted, he is able to help or deliver them which are tempted. Therefore because Christ knows of how to overcome sin in the human body would mean that he in us is able to help us overcome sin also in this body.
Hebrews 3:15 shows that we have a high priest which has been touched with our infirmities, infirmities which humans have also. And like with these infirmities he was tempted and yet without sin, so are we which have infirmities.
Rom 8:3. This scripture identifies that Christ came in sinful flesh, which is the same flesh identified as ours. And it is with this sinful flesh that Christ condemned sin in the flesh therefore so can we.
SEEKING TO CHANGE DOCTRINE BY REMOVAL AND CHANGE OF LITERATURE.
ORIGINAL READING (Bible readings for the home chapter 34 pg. 130).
" wherefore in all things it behooved him to be made like unto his brethren that he might be a merciful and faithful high priest pertaining to God, to make reconciliation for the sins of the people. “Hebrews 2:17
NOTE- In his Humanity, Christ partook of our sinful, fallen nature. If not, then He was not "made like unto His brethren," and was not “in all points tempted like as we are," for not overcome as we have to overcome, and is not the complete and perfect Savior man needs and must have to be saved. "
EDITED VERSION OF BIBLE READING - "Jesus Christ is both Son of God and Son of man, as a member of human family "it behooved him to be made like into his brethren” “in the likeness of sinful flesh "
Just how far that "likeness” goes is a mystery of incarnation which men have never been able to solve”
Readers could be referred to the book " Our Evangelical Earthquake (The Evangelicals Conferences and their Aftermath)” for further information on what went on in the 50's to cause a greater rejection of the teachings.
COMMENTARY BY E.G.WHITE,WHICH ILLUSTRATES THAT CHRIST CAME IN SINFUL FLESH
"temptations that overcame Adam and Eve, and that so readily overcome us.
Satan had pointed to Adam's sin as proof that God's law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam's failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.
Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam's position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.
With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. "And when He had fasted forty days and forty nights, He was afterward an hungred. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God”
From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions,
until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man's behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness. {Desire of Ages. EGW pg. 117.}
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