This paper was presented to the Victorian Ministers' Camp Conference, early in 1958, and is printed at their request.

      Jesus gave no direct indication of His own perfection, seeking rather to give all honour and glory to God His Father. During His discourse which we call the sermon on the mount, He counsels His listeners, "Be ye therefore perfect, even as your Father Who is in heaven is perfect."

      It might seem from this text and also from the words of Luke 13:32, "Go ye and tell that fox, Behold I cast out devils and I do cures today and tomorrow, and the third day I shall be perfected," that either our Lord did not claim perfection, or did not seek to establish it until He had actually completely fulfilled His Father's plan and purpose. In one sense, of course, if we think of the word "perfect" to mean completeness, Jesus would understandably not wish to stress His perfection until, standing on Resurrection ground, He could say, "All authority and power is given unto Me."

      Indeed the writer to the Hebrews (7:28) says, concerning Christ, "for this He did once, when He offered up Himself. For the law maketh men high priests which have infirmity, but the word of the oath, which was since the law, maketh the Son who is consecrated, (or perfected) for evermore!" This thought of Jesus hesitating in a measure to declare or seem to claim perfection until He had saved His people from their sins is strengthened by a further word from Hebrews, (2:9) "But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honour, that He by the grace of God should taste death for every man. For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."

      If we therefore hold to the idea that Jesus was not perfected until He had shown His mastery over man's last enemy, death, we can at least believe that during His earthly ministry until He declared as He did on the Cross "It is finished," His life was without blemish and without spot. Whatever difference there is between sinlessness and perfection it is not a matter that needs to take away from our study of a life which even His critics believe was matchless. Renan in the closing words of his "Life of Jesus" says, "But whatever may be the unexpected phenomena of the future, Jesus will not be surpassed. His worship will constantly renew its youth, the tale of His life will cause ceaseless tears, His sufferings will soften the best hearts; and all ages will proclaim that, amongst the sons of men, there is none born who is greater than Jesus."

      This conception of the Master's life may not satisfy those who believe Him to be the Son of God, for this testimony, however beautiful, places Jesus in much the same category as John the Baptist of whom Jesus said, "Among them that are born of women there hath not risen a greater than John the Baptist." It is significant that the Master adds to this noble tribute: "notwithstanding, he that is least in the kingdom of heaven, is greater than he."

      We remember here that in our Lord's teachings when He perceived that His disciples were reasoning amongst themselves which of them

should be the greatest, He declared that "whosoever therefore humbleth himself as this little child, the same is greatest in the kingdom of heaven." We would only have to prove that Jesus Himself fulfilled this condition, to be convinced that He was greater than John the Baptist, even the greatest exponent of God's teachings concerning heaven on earth.

      It is not however the purpose of this paper to prove to a group of Christian ministers that our Lord was perfect morally, and spiritually, during His sojourn on earth, thus fitting Himself to be the Lamb of God without blemish that could take away our sins, but rather is it the purpose to consider in what way Jesus, amidst all of His temptations and trials, sinned not, thus rightly being attested as the man in whom Pilate could find no fault, or as according to the testimony of the thief on the cross, "this man hath done nothing amiss." What then in a word, is the secret of Jesus' perfect life? To this question we give our attention,

      It might be appropriate here to make it clear that I do not accept the theory or dogma that Jesus' perfection was based entirely on His relationship to God His Father.

      I am ever conscious that in accepting Jesus as the Son of the living God, that I am also called upon to accept the humanity of His mother. I believe that our Lord lived a life that was in every way acceptable and pleasing to God, but to receive His Father's approbation Jesus had to gain His crown, as we are expected as His followers to strive for the mastery over all of life's vicissitudes.

      I express this thought further in a quotation from "Truth and Tradition" written by Dr. S Angus during his heresy trial in 1941. "This dogma of Jesus' sinlessness involves the defenders immediately in the acknowledged difficulty, or even impossibility of proving a complete negative. We should need to know all the facts about Jesus' life in every situation and temptation and all His inner reactions in order to reach absoluteness in such a negative, whereas we have but a limited amount of data over a very limited period of that life. And such a negation would have to be referred to and tested by Jesus' own self-consciousness in all His aspirations, prayers and temptations, and for Jesus' self-consciousness again we have but a small amount of testimony. Those who assert as an indispensable dogma Jesus' sinlessness should need to be endowed with omniscience and capable of penetrating into the secrets of the heart of Jesus before they could feel the security requisite as the unshakeable foundation of such a dogma. And while they must ever be on the defensive in supposed zeal for the honour of Jesus, the real and positive and unquestionable grandeur of that life may escape them."

      Let us at once accept the words, perfection and sinlessness as being synonymous. We will not however take just one definition of sin lest we should place Jesus no higher than the youth who declared, "all these have I kept from my youth up," referring to the keeping of the ten commandments. Jesus to me was so supremely perfect that He passed all tests as laid down in the very word He came to uphold and establish. There are three definitions of sin which are here observed:

      "Sin is the transgression of the law." (1 John 3:4).
      "To him that knoweth to do good and doeth it not, to him it is sin." (James 4:17).
      "Whatsoever is not of faith is sin." (Romans 14:23).

      These three Scriptural definitions of what sin is could be stated thus: Sin is doing wrong; is neglecting to do what is right; and doing anything with doubt in the heart.

Sin is doing wrong.

      As we consider the attitude of Jesus to life, we remember how it was that on one occasion when Jesus was being pressed by the Scribes and Pharisees, he declared, "Which of you convinceth me of sin?" Did Jesus then, ever do wrong? Did He ever neglect to do right? Did He ever do anything with doubt in his heart?

      This question asked of the master, has always captivated me. Almost every word could be the one emphasised. WHICH of you etc. Which of YOU? Which of you CONVINCETH? Which of you convinceth ME? Which of you convinceth me of SIN? That I suppose is the real meaning of Christ's words. It is not possible, not even for the Son of God, to go through this life without being accused of something. There is no doubt that our Saviour was criticised. He healed on the Sabbath day; He ate His food with unwashen hands; He went to dine with publicans and sinners; He claimed to be the son of God; and all of these criticisms and fault findings He took in His stride, but to admit to SIN, that was another question.

      The very secret of Jesus' perfection seems to me to lie just here. He would not accept whatever He did that was found contrary to accepted law or custom as SIN. it is true that, technically He died as a sinner: He Who knew no sin became sin for us: the just for the unjust, but in His conscious awareness of all His moral deeds, Jesus would not confess to SIN. I knew a man in Brisbane who was brought before the courts on a charge of breaking one of the building regulations of the State When asked if guilty or not guilty he at once replied, "technically, yes, but morally, NO!" He would admit to the breaking of a rule made by men, but not to sinning against the code of God's law.

      The secret, I contend again lies in Jesus' attitude to sin. Here is no easy way out of a predicament, but the working out of the Gospel by its prime Mover, "where there is no law, there is no transgression."

      It may take, and this would at once be conceded, a BIG MAN, to place himself above the interpretations of wise and good men, but Jesus was a BIG MAN, so lofty in His character and so full of grace, the very grace of God, that He felt Himself to be above the petty accusations which fell from the lips of not only lesser men, but men steeped in the machinations of the law; men who loved to find fault and to prove their beloved system was beyond reproach. Jesus could not give in to such practices. He sinned not, because no definition of the law as understood by the Jews or Romans, touched His

      conscience or weakened His faith. If Susanna Wesley's rule could be considered as an accepted norm surely Jesus stands the test--"Whatever weakens your reason, impairs the tenderness of your conscience, obscures your sense of God, or takes off the relish of spiritual things,--that is sin to you."

      The law was the support of the moral and spiritual life of Jesus' day, but as understood by the Jews, became the means of their own downfall and unhappiness. The law itself was good, for had it not come from God, but the manner of its enforcement and interpretations of its meaning found favour in so many instances, neither with God nor with Jesus Who claimed to be His Son.

      The law had become a system to condemn. Jesus came to take away the first that He may establish the second, and the second was grace, so wonderfully manifested in all of Jesus, actions. We might well say that the strength of the law lay in the charge made and the ability of the accuser to substantiate the same.

      Where there was no charge, the law was powerless, although a

stigma of suspicion might remain He who was to assure His followers that if they would believe in Him, love Him, and keep His commandments, no charge would be laid against them, was not violating the letter of the law, but graciously, humanely, with sympathy and understanding, keeping the very system which condemned by refusing to press the button a it were which would put the system of judgment into operation. He recognised the sinful act of His followers, but refused to call such acts SIN, working out the principle, that where there is NO transgression, proved through charge and condemnation, there is no sin. He who does not sin, that is have his action proved to be such, is technically sinless. The grace which was to be preached by the Apostles and by us, which would take into account the real desires and purposes of the erst-while sinner, was in a delightful manner, so perfectly carried out by the Saviour of the world.

      I believe in perfection not in it absolute sense only but in a developing one. We have been made to grow: perfect manhood cannot be expected in a boy. Jesus behaved as a boy in a natural manner which surely in itself is a form of perfection. To be critical one could see in Jesus' actions during the Temple episode at 12 years, that He was thoughtless and indifferent. Because we love Him does not close our eyes to facts. What then did He do on that occasion? His mother's question, "Son, why hast thou thus dealt with us, behold thy father and I have sought thee sorrowing?" indicated their attitude that He had caused them anxiety and distress. Ever remembering that Jesus was growing physically, mentally, and spiritually, there was developing within Him a growing awareness of His spiritual needs. Whereas His mother and legal father were now calling Him to return to duty, His real Father had called first, and His heavenly Father's wishes must be obeyed. In seeking perfection we must always face this inevitable clashing of Heaven and earth.

      This developing process is borne witness to in His baptism. John's baptism was unto the remission of sins. Was Jesus conscious of sin and admitting it when He called upon John to obey His prophetic office? Here again the answer depends on the attitude adopted. Jesus as we know was about to enter upon a fuller life of service. If a fuller life was now to be taken up, then Jesus undoubtedly was admitting by His baptism that He was confessing to this. To what? That one stage of His earthly life was over. He had been subject from the Temple scene till now to His family responsibilities, and other than a brief mention of His mother as He hung on the cross, His energies must be devoted exclusively to the interests of His Father's Kingdom.

      Marriage is ordained of God. It is not wrong not to marry, but if the call comes to a man to take unto himself a wife, he realises that he now leaves father and mother to cleave to his mate and partner. He is not confessing that he had sinned while remaining a bachelor but that in the developing nature of his needs, he believes it to be good, fitting and proper in sight of God and man to change his state. He confesses to incompleteness. The performing of His first miracle is also an indication of Jesus' developing process.

      It may be here suggested that Jesus did state that certain transactions performed by certain people were acts of sin, His policy was not to condone what was evidently contrary to His Father's laws, but I feel that His use of the word sin was used to satisfy law, while He Himself by attitude and understanding gave another meaning which by those who loved Him could be received and appreciated.

      One or two examples will indicate my thought. The Syrophenician woman who earnestly sought His

help on behalf of her daughter was used to the language of the Jews. When Jesus referred to her as a dog, she was not greatly disturbed. But why did the perfect Jesus use such an appellation to a woman? Why did He, at first answer her not a word?

      Was it not Jesus' manner of teaching His disciples and any Jews who may be about to take them from what they knew to what they did not know?

      So He answered her in terms familiar to both His disciples and the woman. His apparent indifference drew the attention of all concerned to the little drama before their eyes. His answer at first could not be faulted. It was true that He did not turn the woman away as Matthew's account informs us His disciples wanted him to, but His words must have completely satisfied them. That was act 1. The law as understood by the Jews had been applied. Now comes Act 2. The woman with marvellous insight and keen perception, for I'm sure from the vantage ground of faith and hope and love, she saw the twinkle in the Master's eyes, she returned his repartee, she took Him at His word and rose to His height by saying "True Lord, yet the dogs eat of the crumbs which fall from their masters' table." Without hesitation Jesus responded with words of grace, "O woman, (the same name as He used of His mother) great is thy faith, be it unto you even thou wilt." The Jews regarded her approach as a measure of defilement--Jesus as an act of faith. It was faith, her demonstration of the grace of God within her which drew from the Saviour of the world the full grace of God within Him; grace for grace.

      Again, the story of the rich young ruler. Jesus reacted to His question, "What good thing must I do to inherit eternal life?" by quoting the law, "Keep the commandments." I feel that Jesus knew how disappointing His answer would be, He could not openly say at this time that the law was inadequate to give internal peace.

      If any man would go further than the law was able to provide, the indication must come from the one troubled. So it came. "All these have I kept from my youth up, what lack I yet?" Was this reply impatient and his further question, eager? Jesus did not keep him waiting long. Nor does He ever to those who are demanding truth. He answered with the next step, for the next step was asked for. "If thou wilt be perfect go sell that thou hast and give to the poor, and thou shalt have treasure in heaven; and come and follow me." Jesus answer was perfect. He asked for perfection in one, who, finding the law good but not soul satisfying was not willing to pay the price. This young man by the standards of his day was above reproach. His statement that he had kept the commandments of Moses from his youth up was not made in boastfulness. Jesus questioned not this. Yet if perfection had not been reached, wherein lay his sin? Jesus spoke not of the sin of doing what was wrong but maybe of neglecting to do what is right, or living without a dynamic faith, and simply yet challengingly indicated the solution to youth's unrest. This is the perfect way as taught by Paul in later years, "Yet show I unto you a more excellent way." Love is a thing which does.

      This same Apostle speaks of Jesus Christ as being the second Adam or the last Adam. (1 Cor. 15:45) It is of interest to note that God gave to the first Adam the privilege of naming or calling every animal and fowl which God had made. "And He brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that was the name thereof." Would God give to the last Adam, the quickening spirit, a lesser privilege? It was not animals and beasts that was now the concern of Jesus. A cow was still a cow, and with Adam's choice He would not interfere. But, as He had come to be the Saviour.

of the world, to undo what Adam by his transgression had caused to fall upon his posterity, Jesus, the first born of God, was determined to change the name of SIN. Not by a new act, that as from a certain date a deed once known as sin would be called say, an unfortunate misdemeanour, not at all, but by the process of slow but sure teaching, and only to those who would be taught, would the designation of sinner, the one who commits sin, be changed to unbeliever, and the consequent subsequent change of designation of the repentant to believer. We therefore who today have repented are called believers and are bound for the Father's home where no sin abounds or even the thought of it. Those who are left in the darkness of sin are there not because they continue in their sins but because they will not believe unto righteousness. We are justified by our faith and God is pleased, although still called, sinners by many with Adam's understanding, to call us sons and daughters of the Almighty, sinners saved by grace.

      Could I close this particular part by applying this question of What shall we call the child? to one or two instances. When Alexander Fleming was reporting on his scientific discovery in 1929 he wrote: "So for convenience and to avoid the repetition of the rather cumbersome phrase, 'Mould broth filtrate,' the name penicillin will be used." He called this broth, PENICILLIN, and so it is today. I have heard people complain of the telephone as a nuisance, but Wilfred H. Bourne, who in a simple manner dedicated his telephone saying, "God Gave Me a Telephone," he calls it in the book bearing this name, "a ministry of hope and a mission to mankind." A young married woman whose marriage had gone astray was counselled as one part of her reconstruction course to change her calling. Not her job or situation, but her habit of designating everything which did not please as WRONG. Until she learns this lesson the happiness which love ought to bring will be denied her. The educated person is one who understands the use of words amongst other things. The Christian who is at least seeking education in the things of the spirit, must learn the vocabulary of heaven, even as Jesus the Master sought to teach it in His day, and by His Spirit and Word, to continue in this our generation. The drunkard is no longer regarded as simply a fool with no control, but as a man who is sick and needs medicine appropriate to his case, There are as well as sinners, for the word will still have to be used to those who understand no other, persons, misguided, people whose talents are misapplied, folk who are weary of criticism cold and heartless, who yearn for love, and if we would minister as in the name of Jesus Christ, we must slowly but surely not only preach to sinners to become believers, but also teach the believer that he can best interpret the Master's story, by speaking with the Master's voice, which even a dog will understand and to which he will respond.

      "We know," says John in his Epistle, "That whosoever loveth God, sinneth not."

      I have spoken of the perfection of Jesus as indicated by His attitude to sin and the sinner. Jesus Christ did no wrong.

Sin is neglecting to do what is right.

      Secondly, let us consider the life of the Master as it is compared with the Bible's second definition of sin: "To him that knoweth to do good and doeth it not, to him it is sin."

      A man's life cannot altogether be judged by what he believes or his attitude to questions however important, but also by his actions and achievements. There were times when Jesus appeared defeated. He wistfully asked on one occasion, "Will ye also go away?"

      And when He needed His friends they slept or forsook Him and fled. Actions no doubt speak louder than words yet it is of words that it is said, "the words which I speak unto you, they are spirit and they are life." It would therefore be felt that behind the works of Jesus there was more than just an indication of accomplishment, if by His own effort He made something, or by His own acquired knowledge He invented or improved.

      Such were the triumphs of Jesus the field of healing and humanitarianism, that people were moved to glorify God. It is true that men of science have been humble and sincere. Not all inventors have sought self honour or the receiving of royalties, but there has always been about every man's discovery, the very part he himself has played, so that the world has spoken of his courage, his patience, or persistency or even of his luck, but not so with the Master, Jesus Christ. It is true that men attributed His ability to heal to His being in league with Beelzebub. Jesus' answer to that charge quickly dispels any substance in it: "a house divided against itself cannot stand." The good which Jesus did on occasion after occasion, was so definitely not a demonstration of His own ability but sheer proof--that the kingdom of God had come.

      Satan does not wish sick people to become whole, but Jesus did, that it might be known, that Emmanuel had come. His simple testimony was, "The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise." When Jesus had performed a miracle such as the healing of the man with the palsy, we read that "they were all amazed and glorified God, saying, "We never saw it in this fashion." And when it was that too much publicity was being made of Himself, He sought to withdraw, lest He should be regarded as a magician manifesting His own ability, or that He might be made king. The power or grace to efface Himself makes not only Jesus marvellous in our eyes, but stamps the seal of God upon all His lovely acts. Truly did Peter say, giving the Gospel story to Cornelius, "How God anointed Jesus of Nazareth with the Holy Spirit and with power: Who went about doing good, and healing all that were oppressed of the devil, for God was with Him."

      Sincerity is a universally accepted virtue. All men praise the hero. Wherever sincerity or heroism is displayed, the social standing of the individual concerned is of secondary importance. A man can be a gentleman despite his rank. Jesus came with no halo round His head, no crown upon His brow, no sceptre in His hand. We do not even sum up His character in terms of sincerity, or speak of His death for others as the act of a hero. Words cannot describe Him, though David Livingstone's tribute to his Master as he speaks of Him as a Gentleman whose promises can be accepted although not in any way satisfactory, does not unreasonably jar. If the word is spelt with a capital G, it will speak to us of God's Man, whose word is true, His precepts divine, and His actions unsullied. A cartoon displayed a farmer ploughing his lonely furrow. When he came to the end of his row, he forgot not to indicate with his extended arm his intention to turn to the right. Jesus thus, with all He did, spoke of God His Father being in the secret place of His heart, His unspotted life being lived near to the heart of God, that whether seen or unseen, alone or in the midst of multitudes, whatever He did was pleasing unto Him by whose love He was begotten.

Sin is doing anything with a doubt in the heart.

      And thirdly: "Whatsoever is not of faith, is sin." I might give name to my third reason for believing Jesus to be the perfect Son of God, and it is His Adequacy. How our hearts are made glad when we meet with, as we do in many situations of life, a person who is adequate. Some years ago when using an old car, I had need when out driving on two separate occasions, to call the assistance of a motor mechanic. One came with an all-purpose tool, had no technique of approach, muddled around, admittedly got me going, but left a poor impression as to his ability. The other with a smart kit of tools, a technique which was pleasing to behold, did not only fix my trouble, but sent me on my way, glad that I had had the need of his services, and paid, not so much on my part for his time, but for the performance of his duty. So it is with many people. The housewife who takes care of a hundred situations, not with the wringing of hands, but with quiet assurance binding the broken knee or troubled heart, soothing the baby's tears, the husband's fears, and being a good neighbour to another wife in need.

      Who is adequate to the demands of his job? Who gives confidence as when a patient feels good that So and So is the physician or surgeon, or the seeker after religious truth, speaks sincerely of her preacher, as minister of God and friend? Who was adequate in the world of 2,000 years ago if not Jesus our Lord? Who turned water into wine, not as a demonstration of magic, but to dry the tears of a shame-faced host, whose supply of refreshment had run out?

      Who turned not up when sent for to heal his friend, but brought him from the dead to teach of a greater resurrection, when those who love God will not only rise from the dead, but will live for ever in a land where death will not be known, nor heart be ever grieved?

      I remind you of that story told by all the Gospel writers, in which according to John's account, Jesus asked a question. "When Jesus then lifted up His eyes and saw a great company come unto Him, He saith unto Philip, 'Whence shall we buy bread that these may eat?' and this He said to prove him, for He Himself knew what He would do."

      How heart warming these words are: He Himself KNEW what He would do. From whence did Jesus draw His resources? Was it from Mary or Joseph? Was it because He was a Jew, but were not His disciples? There is only one answer: His adequacy came from God, whose Son He was, and in whose Name, His miracles were performed, that we might believe.

      If any man who lived on this earth had a variety of experiences to test his courage, faith, motives and ability, no one more than the Master. It is true that He, even He had had to fight for his control and supremacy. Gethsemane was no play acting. But He Won. Death He faced and experienced, but only Jesus could in His last moments comfort His mother, and give promise of hope to His fellow sufferer.

      No situation either before Governor, High Priest, or emissary of Satan, defeated Him, and in the strength of a like triumph have thousands fought and proved themselves

victorious. Jesus was not only perfect because of what was IN HIM, but He is able by His Spirit to transmit by faith these very qualities that will enable the humblest of His followers to go forth to battle against sin and doubt, and by the same grace that He Himself used, make such disciples victors in the fight and in turn succourers of others.

      So for these three reasons, the Attitude of Jesus to sin, the good that He did that God, His God might be glorified did and that at all times including death itself, He proved Himself completely Adequate. He proves that although tempted in all points He was without sin; and gives to any who would be His follower this assurance in the words of the Apostle Paul, "We are more than conquerors through Him Who loved us."

      Let me close with this: A politician was seeking re-election, and as neither he nor his party had fulfilled the promises made, he was justifying both himself and his team as he addressed his audience. Continuing after being taunted, he challenged with a question, "Anyway, who is perfect? Is there any one here who knows any one who is perfect? Not expecting a reply and looking demandingly upon those who dared to criticise, he was about to proceed, when the chairman drew his attention to a little woman whose hand had been raised. The politician glared at the lady, then somewhat condescendingly said, "Well, my good woman, do you know anyone who is perfect?" The reply came in a shrill voice, "Yes, Sir, me husband's first wife."

      It is not in this foolish manner that I would claim perfection for my Lord, but believing in it as I have indicated, I close with these words from Romans 12: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God which is your reasonable service. And be not conformed to this world but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God." Only by this transformation of mind beginning with our thinking, will we be able to live the perfect life as practised by Jesus Christ.

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