A more important question cannot be proposed for our consideration!
Who is this, I ask with absorbing interest, whom I am commanded
to honour as I honour the living God? Who is this who claims my
unreserved faith, my unlimited obedience, my devoted love? Who is this
who promises to pardon my sins through faith in His blood; to purify
and perfect my nature through faith in His power? Who is this in whom
I am to abide in life; into whose hands I am to commit my spirit, and
the spirits of all who are dear to me, in the hour of death; whose
voice is to call me forth from the grave when He comes again, and who
is finally to judge me, and to determine my eternal condition?
That Jesus Christ _does_ make those claims upon us, and those promises
to us, is certain; and it is equally certain that they have been, and
are, joyfully acquiesced in by the Christian Church. The question,
then, which I have proposed for your consideration, is confessedly one
of equal importance with the truth of Christianity. We cannot, with
sincerity and intelligence, profess a willingness to examine into the
nature of the Christian religion, much less profess faith in it, and
yet reject the consideration of the question regarding the Person of
Jesus Christ as being unimportant or unnecessary.
But before proceeding further in this inquiry, let me remind you, and
be myself reminded, of the moral importance of _truthfulness_. I do
not allude to the truthfulness which despises all hypocrisy in _word_,
and seeks to maintain with sacred care an exact harmony between what
is believed in the heart, and confessed with the lip; or which boasts,
perhaps, of the honesty that never conceals a creed, however offensive
its doctrines may be to others. Let us not undervalue this kind of
honesty when real. But, alas! how often is it only apparent, while
the real feeling is selfish vanity craving notoriety, or moral
indifference which is insensible to the pain of either the existence
or confession of unbelief. And thus where that truthfulness of
character exists, which cannot give to others a false impression
of what is really believed, how often is there wanting the kind of
truthfulness, so much rarer and more difficult to attain, so much
nobler and more important to possess, which seeks to harmonise not
only profession with belief, but belief with truth itself. For it is
in the innermost sanctuary of the spirit, into which no human eye
can penetrate, and where truth, as a holy messenger sent from God,
presents herself, seeking for admission to dwell there, and take
possession of the soul's temple for ever,--it is _there_ that the
reality of a man's truthfulness, sincerity, and honesty must be tried
and decided upon by the all-seeing Judge, who can alone search the
heart. How do we deal there with what claims to be truth? With what
spirit do we listen to her voice? With what care do we examine her
credentials? These are questions settled in the secret of our own
personal experience; and just as the process of investigation is
conducted before the eye of conscience, can it be determined whether
or not we are really honest. But as sure as there is in us a genuine
truthfulness of spirit, it will, by a divine instinct, recognise truth
when revealed. Like a string rightly tuned by God, the truthful soul
will strike an harmonious chord with the note of truth wherever it
sounds. The "single" eye will perceive the light from whatever quarter
it shines. When, therefore, I ask my readers to consider, with
sincerity and honesty, the teaching of the Scriptures regarding the
Person of Jesus Christ, I crave from them that _kind_ of honesty which
is evidenced by the whole tone and spirit with which they deal with
what _professes_ to come from God, and what, therefore, claims their
faith because it is true, and their love because it is good.
I. _Consider this question in the light of His own teaching._ By this
I mean, read the Gospels, and from all Jesus said regarding Himself,
say what impression did He intend to convey as to His own person.
Remember I am not asserting the _truth_ of His claims, but proposing
merely to inquire into what His claims as a matter of fact were, in so
far as we may fairly gather these from His own words. Nor do I dispute
the possibility of giving a different meaning to His words, for I
know, and most gladly acquiesce in the righteousness of the fact, that
revelation is not demonstration, which necessarily overcomes even
the truth-hater, but such evidence as by its nature may satisfy the
truth-seeker. The criticism which is essential for our inquiry is that
which will _receive_, and not _give_ a meaning. With such a principle,
let the readers peruse any one Gospel--especially the Gospel of St
John--and in the presence of God say, Was it the intention of Jesus
himself to teach that He was human only, or that He was divine also?
Now, to illustrate what I mean, and to aid the reader to follow out
this first branch of Scripture evidence for himself, let us look, for
example, at the Sermon on the Mount. This wonderful portion of our
Lord's teaching is most frequently referred to by those who profess
to admire the precepts of the gospel, but not its "doctrines," and to
accept of Jesus as a teacher of morality, though rejecting Himself as
divine. Yet is it possible to hear that sermon even without perceiving
a consciousness on the part of the speaker of an authority, a power,
a dignity, which, belonged to no mere creature? This is not so much
brought forward in distinct doctrinal statements, but is _assumed_
by Him, as that which gave to fact and doctrine all the additional
authority which could be afforded by the lips of one who had come from
God. Consider such words, for instance, as the following:--"Not every
one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven.
Many will say to me in that day, Lord, Lord, have we not prophesied in
thy name? and in thy name have cast out devils? and in thy name done
many wonderful works? And then will I profess unto them, I never knew
you: depart from me, ye that work iniquity." Marvellous words indeed!
Who is this, we naturally ask after hearing them, who at the general
judgment is to be addressed by "many?" How should _He_ be thought of
at all amidst the awful solemnities of that day, and be singled out
and appealed to as one of such authority and power? Who is this that
is addressed as "Lord, Lord?" What "name" is this in which many
prophesied, and by which many were able to cast out devils, and to do
marvellous works? Who is this that utters the sentence, "Depart from
_me_?" and who is He that such a sentence should be an object of
dread, yea, the very climax of human woe? He who uttered these words
was a poor man indeed, a Jewish artisan, at that moment seated on a
grassy hill surrounded by many as poor and unknown as Himself! But did
He wish to give the impression that He was nothing more? "The
people were astonished at His doctrine, for He taught as one having
authority, and not as the scribes." No wonder! For what scribe--what
teacher--what apostle--what mere man who ever lived had authority to
utter such words as those we have just read! (Read also in connexion
with this, Matt. xxv. 31-46.)
Almost every chapter in the Gospels contains similar assumptions,
on the part of Jesus, of a dignity which was divine. Think of the
following assertions from the Gospel of John, every portion of which
is irradiated by the glory of His person:--"The Father loveth the Son,
and hath _given all things into his hand_. He that believeth on the
Son hath everlasting life: and _he that believeth not the Son shall
not see life_; but the wrath of God abideth on him." "For as the
Father raiseth up the dead, and quickeneth them; even so _the Son
quickeneth whom he will_. For the Father judgeth no man, but hath
committed all judgment unto the Son: _that all men should honour the
Son, even as they honour the Father_. He that honoureth not the Son
honoureth not the Father which hath sent him. Verily, verily, I say
unto you, He that heareth my word, and believeth on him that sent me,
hath everlasting life, and shall not come into condemnation; but is
passed from death unto life. Verily, verily, I say unto you, The hour
is coming, and now is, when the dead shall hear the _voice of the Son
of God; and they that hear shall live_." "Philip saith unto him, Lord,
shew us the Father, and it sufficeth us. Jesus saith unto him, Have I
been so long time with you, and yet hast thou not known me, Philip? he
_that hath seen me hath seen the Father_; and how sayest thou then,
Shew us the Father? Believest thou not that I am in the Father, and
the Father in me? the words that I speak unto you I speak not of
myself: but the Father that dwelleth in me, he doeth the works."
"Howbeit, when he, the Spirit of truth, is come, he will guide you
into all truth: for he shall not speak of himself; but whatsoever he
shall hear, that shall he speak: and he will shew you things to come.
_He shall glorify me_; for he shall receive of mine, and shall shew it
unto you. _All things that the Father hath are mine_; therefore said
I, that he shall take of mine, and shall shew it unto you." "These
words spake Jesus, and lifted up his eyes to heaven, and said, Father,
the hour is come; glorify thy Son, that thy Son also may glorify thee:
as thou hast _given him power over all flesh, that he should give
eternal life to as many as thou hast given him._ And this is life
eternal, that they might know thee the only true God, _and Jesus
Christ_, whom thou hast sent."
Again I ask, What impression regarding His own dignity were such words
as these intended to convey Consider them, and give an answer to God.
2. _Consider Christ's Person as it was seen by His enemies and
friends._ Now, I bid you observe how both received from His words the
very impression which I assume He intended to convey by them.
His _enemies_ did so, and alleged that He claimed to be Divine in the
strictest sense of that word; accordingly they attempted to stone
Him, and in the end put Him to death on the very ground that He was
a _blasphemer_. "Then said the Jews unto him, Thou art not yet fifty
years old, and hast thou seen Abraham? Jesus said unto them, Verily,
verily, I say unto you, Before Abraham was, I AM." "I and my Father
are one. Then the Jews took up stones again to stone him. Jesus
answered them. Many good works have I shewed you from my Father; for
which of those works do ye stone me? The Jews answered him, saying,
For a good work we stone thee not, but for blasphemy; and _because
that thou, being a man, makest thyself God_." "If I do not the works
of my Father, believe me not. But if I do, though ye believe not me,
believe the works; that ye may know and believe that the Father is
in me, and I in him. Therefore they sought again to take him: but he
escaped out of their hand." "The Jews answered him, We have a law,
and by our law he ought to die,[A] because he made himself the Son of
God." "And the high priest arose, and said unto him, Answerest thou
nothing? what is it which these witness against thee? But Jesus held
his peace. And the high priest answered and said unto him, I adjure
thee by the living God, that thou tell us whether thou be the Christ,
the Son of God. Jesus saith unto him, Thou hast said: nevertheless,
I say unto you, Hereafter shall ye see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven. Then the high
priest rent his clothes, saying. _He hath spoken blasphemy_; what
further need have we of witnesses? behold, now ye have heard his
blasphemy. What think ye? They answered and said, He is guilty of
death. Then did they spit in his face, and buffeted him; and others
smote him with the palms of their hands."
[Footnote A: "And he that blasphemeth the name of the Lord, he shall
surely be put, to death, and all the congregation shall certainly
stone him: as well the stranger, as he that is born in the land, when
he blasphemeth the name of the Lord, shall be put to death."--LEV.
xxiv. 16.]
Nor did the _friends_ of Jesus endeavour to undeceive His accusers.
They did not say, "You have misunderstood His meaning! He is not
guilty of such blasphemy! He is a man like us, and does not claim to
be one with God, as you understand Him to do." Instead of this, they
too recognised His claims as divine, and worshipped, loved, served,
and preached Him accordingly. I will return to this part of the
subject afterwards. I remind only the reader of it in passing.
But before the force of such teaching as this of our Lord's can in any
degree be appreciated, two things should be borne in mind: one is, the
previous training of the Jewish nation with reference to the being and
character of God; and the other is, the moral character of Jesus.
As to the first of those points, remember only how, from the very
beginning, God had revealed _Himself_--that men might know the One
living and true God; and worship and serve Him alone with heart, soul,
and strength. This was the lesson of all lessons. This was the mighty
theme of all God's teaching and training of His people, from Adam to
Christ, by patriarchs, kings, and prophets; by national blessings and
national judgments; by captivities and restorations. On the other
hand, the sin of all sins was idolatry; rot the bowing down to stocks
or stones merely, but the giving, in any degree, that glory to another
which belonged exclusively to the One living and true God. Had not
their whole history been determined by their adherence to God, or
their falling away to idolatry? Enter, then, into the Jewish mind with
reference to this training, think how hallowed God's name was above
every other name--how enshrined it was in the very holy of holies of
the national faith, and how it had become so only after a discipline
of much suffering, prolonged through many centuries, until at last
idolatry had been banished on the return from Babylon;--think! of this
while you read those utterances I have quoted of a Jew to Jews. Do you
wonder that they called Him a blasphemer? for so, indeed, He certainly
was unless He was Divine.
But could such a one have been a blasphemer? Was it morally possible
that He could have uttered what He did about Himself, unless it was
true? To establish His high claims, it might be sufficient to appeal
to His miracles, and assert that no such works of power and love could
have been done but by one who verily had God with him; as He himself
said,--"Believe me for the very works' sake. If I do not the works of
my Father, believe me not." Or I might appeal to the witness God gave
to His Son at His baptism, on the Mount of Transfiguration, and, above
all, when He raised Him from the dead, and thereby declared "Him to be
the Son of God with power." But, putting aside all this evidence, I
ask you to contemplate _the moral character of Jesus_, and say, Is
it not as impossible that such a person could have spoken untruly or
blasphemously regarding God, as that God himself can be aught else
than true and holy? Do not let us evade this awful question of
Christ's character--He was an impostor unless he was Divine! Either
Christ never uttered those things regarding Himself which are here
recorded, and so the history which we have assumed as true is false
in fact; or, having uttered them, He spoke falsehood, and was a
blasphemer, or spoke the truth, and was Divine. To deny the Divinity
of His Person is to deny the truth of His character.
If any man replies that those sayings of Christ _may_ be interpreted
differently, then I ask, What impression did Christ _intend_ to give?
If He was a mere creature, how could He have used language to which it
was _possible_ to give such an interpretation as would imply Divinity?
Only imagine any other man on earth daring so to speak that his
language could, with difficulty be interpreted as not necessarily
implying his assumption of Divine attributes! But Jesus certainly did
so speak, and did give this impression to friend and foe; and He
has left the same impression, in the form of a living faith, more
indelibly on the mind of the Church than if it were engraven with a
pen of iron on the rock for ever. If this impression is blasphemy. He
himself, and none else, is to blame for having given it to the world.
3. Consider Christ's Person as it was seen _by the apostles_. What did
_they_ believe regarding Him? Yea or nay, did they recognise Him as
Divine?
While quoting from their writings, I beg my readers to keep in mind
the previous education of these remarkable men, in what may be termed
the grand fundamental principle of the Mosaic legislation,--viz., the
worship of the one living and true God.
But, remembering this, let us hear some of the things said by the
apostles about Jesus of Nazareth.
We shall begin with _Paul_. His education was, if I may so speak,
intensely Jewish. He was "a Hebrew of the Hebrews." "After the
strictest sect of his religion, he lived a Pharisee." So devoted was
he to "the religion of his fathers," so entirely one in his views of
Christianity with the priesthood and men of authority, both civil and
ecclesiastical, in Judea, that he thus describes his feelings with
reference to Jesus:--
"I verily thought with myself, that I ought to do many things contrary
to the name of Jesus of Nazareth. Which thing I also did in Jerusalem:
and many of the saints did I shut up in prison, having received
authority from the chief priests; and when they were put to death,
I gave my voice against them. And I punished them oft in every
synagogue, and compelled them to blaspheme; and, being exceedingly mad
against them, I persecuted them even unto strange cities," (Acts xxvi.
9-11.)
Paul had never seen Jesus while He lived on earth; yet suddenly, and
to the utter astonishment of friends and foes, he becomes a believer
in His name, and ever after, for thirty years, until his death,
preaches that name as the only one given whereby men can be saved.
Now, what did Paul say of the dignity of this Person? A full reply to
this question can be given only by reading his epistles, and there
seeing how saturated they are with the Divine Presence of Jesus in
every thought, every doctrine, every command, and every hope; and how
His name occupies a place which that of no mere creature could occupy
without manifest blasphemy; and how his own past, present, and future
were seen by him in the light of Christ, without whom he would have
been most miserable. But a very few passages, out of many, may be
selected from two or three of his shortest letters, to illustrate his
teaching. In writing to the Philippians, he says:--
"Who, being in the form of God, thought it not robbery to be equal
with God; but made himself of no reputation, and took upon him the
form of a servant, and was made in the likeness of men: and being
found in fashion as a man, he humbled himself, and became obedient
unto death, even the death of the cross. Wherefore God also hath
highly exalted him, and given him a name which is above every name:
that at the name of Jesus every knee should bow, of things in heaven,
and things in earth, and things under the earth; and that every tongue
should confess that Jesus Christ is Lord, to the glory of God the
Father," (Phil. ii. 6-11.)