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"The power of the Highest shall overshadow thee; therefore also that HOLY THING
which shall be born of thee shall be called the Son of God."
Such was His nature. His acts were in perfect harmony with His inherent holiness.
HARMLESS (akakos). This word occurs in but one other passage, viz., Rom. 16: 18
where it is translated "simple". In the LXX version of Psa. 26:, akakos occurs in
verses 1 and 11, where the A.V. reads "integrity". The intervening verses 2-10 are a
practical expansion of the meaning of akakos. Reins and heart examined and tried
(verse 2). No fellowship with vain persons and dissemblers, but rather hatred of all
wicked works (4, 5), and so throughout the Psalm. All this and more is true of the
Lord Jesus.
As concerning hosios ("holy"), Scripture declares "He knew no sin"; as concerning
akakos ("harmless"), Scripture declares "He did no sin, neither was there guile found in
His mouth". The blessed man of Psa. 1: and the Holy One of Psalms 15: and 16: is
Christ.
UNDEFILED (amiantos). This word occurs in Heb. 13: 4; James 1: 27; I Pet. 1: 4.
The difference between akakos and amiantos is that in the former the truth conveyed is
that the Lord did no evil, while in the latter the truth is that He could not be contaminated
by evil in any one sense. He touched a leper, but He needed no cleansing. A woman with
an issue of blood touched Him, and while virtue went out of Him to her, no
contamination passed from her to Him. In the midst of publicans and harlots, called by
the Pharisees, "a gluttonous man and a wine-bibber, and friend of publicans and sinners",
He ever remained "the Lamb without blemish and without spot". Without natural
blemish (the thought in akakos), without contracted spot (amiantos).
In all this the Lord Jesus transcended the type. The Tabernacle needed an atonement
by reason of the uncleanness of Israel (Lev. 16: 16), but such cleansing was unnecessary
to the Lord. The Levitical priesthood sinned and needed a sacrifice. The Lord knew no
sin, did no sin, and needed no sacrifice. Earthly priesthood terminates at death. The Lord
ever liveth and His Priesthood is intransmissible. In all these respects the Lord was,
SEPARATE FROM SINNERS. This we may see from two points of view.
(1) As to His manhood. Born of a woman, yet from birth "that holy thing", and while
being made partaker of flesh and blood, nevertheless coming in the "likeness" only of
sinful flesh.
The verb chorizo "separate", enforces the translation "sin excepted" or "apart from
sin" in Heb. 4: 15.
(2) As to His manner of life. He was truly man. He ate, He drank, He slept,
worked, suffered, died. To the woman of Samaria He was "a Jew" (John 4: 9). To His
fellow-townsmen He was "Joseph's son" (John 6: 42), yet throughout His Life He was
ever "separate from sinners". Even though a disciple leaned upon the bosom of the Lord