We find a nearness of Christ in the midst of agony. It is as though we can flip the infinitely famous passage in Hebrews 4:15 around on itself, and find comfort in suffering. That in our weakness, we sympathize with our perfect high priest, who has endured every aspect of our human experience, and yet he did it without sin. And when we suffer with him and like him, though always tainted with sin, we understand what he has endured on our behalf, just a little bit more.

“Enough is enough!”
There are times this is the very cry of our hearts. Oh sure, we believe the truths that God’s grace is sufficient for each day. We believe we need not worry—that God cares for us. We believe he always provides the means to bear up underneath the present burdens (1 Cor 10:13). But doesn’t our experience often seem to disagree with these things we know to be true? We think, “I can’t take one more thing, Lord!” Or, “now this feels like the single straw that breaks…not the camel’s back…but my back!”
I’m sure this has been your experience. It may be your experience at this very moment, thinking you might not be able to keep going. Hebrews 12:3-4 is a close friend in times like these. Of the Lord Jesus, the author says:
Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. In your struggle against sin you have not yet resisted to the point of shedding your blood.
That latter sentence may feel like a heavy word. It may strike you as, “You think your present difficulties are rough, it isn’t near as rough as it could be!” I have seen many disheartened by interpreting this passage in such a way. As though God were saying “suck it up, it’s not as bad as you think”—like the uncaring parent who flippantly says to the injured child “walk it off” or “brush it off.”
But that is actually the farthest thing from the Lord’s encouragement here. It is just the opposite. The first sentence (vs 4) grounds us in how we should be interpreting the second sentence (vs 5). The author is actually calling us to look upon Christ who did endure to the furthest extent. He alone is the person who bore the full brunt of suffering this life has to throw at us, and he overcame!
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We must recognize that there are many moving parts to being “restored” to our brother or sister. The origin point of the problem is conflating all the parts into one single concept, or boiling it down to a single transaction, such as “I’m sorry.”

We’ve all been there: someone has done something to deeply harm or offend us, and they’re standing in front of us having just spoken the words, “I’m sorry.” But something is off. You can’t quite put your finger on it. It doesn’t seem like there has been an adequate understanding of the damage done, nor does it seem like there is a genuine sorrow over the sin. Instead, they have spoken paltry words like a talisman aimed at making all things better, and there you are, forced to respond, feeling the pressure of Christ’s command to forgive, but not knowing how to formulate your next sentence. Do you say “It’s okay,” even though it’s far from okay? Do you say “I forgive you,” even though the person has not repented nor have they asked for forgiveness? And what does this mean moving forward? Is all just forgotten and now the relationship has to “go back to normal”—whatever that means?
This all-too-common illustration of our lives reveals that Christian circles have a long way to go in reclaiming a biblical understanding of relational restoration. Sadly, in the evangelical and reformed world, there is a troubling oversimplification of the reconciliation process. How do we begin to regain ground in walking through repentance and forgiveness in a Christ-honoring way?
In the first place, we must recognize that there are many moving parts to being “restored” to our brother or sister. The origin point of the problem is conflating all the parts into one single concept, or boiling it down to a single transaction, such as “I’m sorry”. That “sorry” is meant to bear the weight of confession, acknowledgement of wrong done, and asking for forgiveness—all in one fell swoop. Such a short sentence—nay, a single word—cannot possibly bear such a load. But in speaking of these components, we’ve already begun to tease-out some of the elements of what Christ would have us work through in the reconciliation process. The main aspects of biblical restoration are at least as follows:
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We must recognize that there are many moving parts to being “restored” to our brother or sister. The origin point of the problem is conflating all the parts into one single concept, or boiling it down to a single transaction, such as “I’m sorry.”

We’ve all been there: someone has done something to deeply harm or offend us, and they’re standing in front of us having just spoken the words, “I’m sorry.” But something is off. You can’t quite put your finger on it. It doesn’t seem like there has been an adequate understanding of the damage done, nor does it seem like there is a genuine sorrow over the sin. Instead, they have spoken paltry words like a talisman aimed at making all things better, and there you are, forced to respond, feeling the pressure of Christ’s command to forgive, but not knowing how to formulate your next sentence. Do you say “It’s okay,” even though it’s far from okay? Do you say “I forgive you,” even though the person has not repented nor have they asked for forgiveness? And what does this mean moving forward? Is all just forgotten and now the relationship has to “go back to normal”—whatever that means?
This all-too-common illustration of our lives reveals that Christian circles have a long way to go in reclaiming a biblical understanding of relational restoration. Sadly, in the evangelical and reformed world, there is a troubling oversimplification of the reconciliation process. How do we begin to regain ground in walking through repentance and forgiveness in a Christ-honoring way?
In the first place, we must recognize that there are many moving parts to being “restored” to our brother or sister. The origin point of the problem is conflating all the parts into one single concept, or boiling it down to a single transaction, such as “I’m sorry”. That “sorry” is meant to bear the weight of confession, acknowledgement of wrong done, and asking for forgiveness—all in one fell swoop. Such a short sentence—nay, a single word—cannot possibly bear such a load. But in speaking of these components, we’ve already begun to tease-out some of the elements of what Christ would have us work through in the reconciliation process. The main aspects of biblical restoration are at least as follows:
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Simply because Christ is impeccable—unable to sin—does not mean that his sinless perfection is any less glorious or any less incredible! Christ succeeded at every point where we have failed. He was tempted in every way we are, yet without sin (Hebrews 4:15).

Last week at the Seminary, we had the privilege of a guest preacher in chapel. During his sermon he shared a powerful illustration about his love for his bride—that speaking accurately about her is not the same as love for her, but since he loves her, he will always seek to speak accurately about her. He applied this, of course, to our love and commitment to the Lord Jesus. Having accurate theology about Christ is not the same as love for Christ, but if we love him we will always seek to speak rightly about him.
It was a beautiful illustration, an accurate illustration, and a helpful illustration. Assuredly we are not saved by correct theology—but we who are saved should relentlessly pursue correctly thinking about and speaking about the One we love.
There is one area, however, about our precious Lord Jesus that seems to be falling out of vogue when it comes to speaking rightly about him. That area of theology is what theologians refer to as the “impeccability of Christ”. Now before you click away and go read a more “entertaining” blog post, please allow me to explain, because as the illustration above points out, this is worth it! We must want to know our Lord in a way that accords with his truth. The impeccability of Jesus means that Christ was unable to sin. Now, all who affirm the Bible would agree that Christ did not sin, but far fewer these days are willing to take the next step beyond his sinlessness and speak of the fact that Christ could not sin; or in other words, his impeccability.
The impeccability of Christ means that Jesus could not sin.
The fact that Christ could not sin, flows from the simple truth that Christ cannot change. In Hebrews 13:8, the author says “Jesus Christ is the same yesterday, today, and forever.” This short but incredibly profound sentence means that it would be impossible for our Savior to change. Elsewhere in Hebrews, the same author says of our Lord, that the heavens and earth change, but Jesus never does: “Like a garment they will also be changed. But You are the same” (Hebrews 1:12). Christ does not change, and cannot change. If it were possible for Jesus to change, then the book of Hebrews would also have to change, for it would no longer be true!
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