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 that logically follow from his doubt. In his perplexity, he is apt to be content with the assertion that whether Jesus was sinless or not He was at any rate immeasurably above the rest of us. Whether Jesus was “sinless” is an academic question, we shall probably be told, that concerns the mysteries of the absolute; what we need to do is to bow in simple reverence before a holiness which compared with our impurity is as a white light in a dark place.

That such avoidance of the difficulty is unsatisfactory hardly requires proof; obviously the liberal theologian is trying to obtain the religious advantages of an affirmation of sinlessness in Jesus at the same time that he obtains the supposed scientific advantages of its denial. But just for the moment we are not concerned with the question at all; we are not concerned to determine whether as a matter of fact Jesus was sinless or no. What we need to observe just now is that whether Jesus was sinful or sinless at any rate in the record of His life which has actually come into our hands He displays no consciousness of sin. Even if the words “Why callest thou me good?” meant that Jesus denied the attribute of goodness to Himself—which they do not—it would still remain true that He never in His recorded words deals in any intelligible way with sin in His own life. In the account of the temptation we are told how He kept sin from entering, but never how He dealt with it after its entrance had been effected. The religious experience of Jesus, as it is recorded in the Gospels, in other words, gives us no information about the way in which sin shall be removed.

Yet in the Gospels Jesus is represented constantly as dealing with the problem of sin. He always assumes that other men are sinful; yet He never finds sin in Himself. A stupendous difference is found here between Jesus’ experience and ours.