(i.) What is implied in the _search_ they made? It would seem as if for
the moment the thought of their inspiration was dropped; and like other
earnest students of the Bible, they now search to ascertain the meaning
of their own, and each other's prophecies. There is here, however, an
incidental, though strong proof of the justice of their claims. The
predictions they uttered were not their own conceptions; not the product
of their own reasoning; and perhaps not even engraven on their own
memory. They gave expression to statements beyond themselves, and the
meaning of which at the time, they did not understand. And when (if we
may so say) the breath of inspiration had passed from them, they sat down
to discover by diligent search the import of those utterances which they
had made. They had _written_ for _the world_: they now _enquired_ for
_themselves_. Their _predictions_ are by the grace of God, the property
of the Church: their _search_ is for their own personal benefit. The
truths they proclaim, become the power of God to their own comfort and
purity.
The metaphor is taken from the employment of a miner who digs deeply into
the caverns of the earth that he may find its treasures; and by their
appropriation enrich himself. The prophets were not satisfied with the
mere knowledge of the fact that the mine existed, and that its contents
were more brilliant than any of Golconda, and beyond the price of rubies.
They went to dig for themselves; and seizing the precious pearls of
truth, they enriched and beautified and ennobled their own character,
until their shining became too glorious for earth: they were then
translated to heaven to sparkle amid eternal sunshine, and burn in glory
for ever. How solemnly does the Great Teacher's injunction sound in our
ears--"Search the Scriptures; for in them ye think ye have eternal life;
and they are they which testify of Me."
(ii.) The _earnestness_ of their search. They "enquired and searched
_diligently_." This word is forceful and signifies to trace out or
explore thoroughly. The idea which the apostle intends to convey is
thought to be this: "they perceived that in their communications there
were so great and glorious truths which they did not fully comprehend,
and they diligently employed their natural faculties to understand that
which they were appointed to impart to succeeding generations." There is
much of simplicity and power in the account which Daniel gives of his own
_search_. "In the first year of" the reign "of Darius"--"I (Daniel)
_understood by books_ the number of the years, whereof the word of the
Lord came to Jeremiah, the prophet, that he would accomplish seventy
years in the desolations of Jerusalem. And I _set my face_ (marking
earnestness and diligence and resolve) unto the Lord God to seek by
prayer and supplication" the meaning of these things. You are not
surprised at the visit of the man Gabriel, who was caused to fly swiftly;
and, touching him at the time of the evening oblation, said, "O Daniel I
am now come forth to give thee skill and understanding. I will show thee
that which is noted in the Scriptures of truth."
Now, if the prophets had thus with earnest diligence to search out the
meaning of their own predictions, what but our capacity should be the
measure of our toil? Nor is this labour to be confined to the pulpit.
"The secret of the Lord is with them that fear Him." If you want to know
the meaning of your Bible, you must prayerfully study it. "These in
Berea were more noble than those in Thessalonica, in that they received
the word with all readiness of mind, and searched the Scriptures daily,
whether those things were so."
Here then is our Student: himself a study for all who are anxious to
comprehend this book. There are only three orders of being by whom God
has spoken to the world: Christ; the angels; and _men_. And among these
men the prophets hold the first rank. At an early period--the elements
of religion being already revealed--a new method of communicating truth
was employed; and man rose from the position of an _observer_, to the
dignity and majesty of the prophet. In some instances he is removed at
once into this office without previous training. But generally God walks
among "the schools of the prophets;" and laying his hand upon the chosen
one, He bids him go forth. His very call seems to constitute him an
extraordinary man. Both his appearance and actions make him singular.
He stands alone. The mountain or the sequestered vale is his abode; and
he is only seen among men when he has some message from God. Clothed in
his sackcloth, he appears at the court, the city, and the village; and
having pronounced the coming woe, or stated the imposed duty, or offered
pardon, he mysteriously disappears; and is seen no more, till the burden
is again upon him, and forces him to come forth and speak. There is a
fire in his eye, but it is inspiration, not wildness. There is a majesty
in his gait, as though he is either great himself, or is employed by one
who is. There is a solemnity of countenance and a nobility of manner,
which say that he is not often among mortals, but dwells in a higher
sphere. In language which more fully pertains to us as Christians, his
"conversation is in heaven." Carried up by the Spirit perhaps to the
summit of the mountain which covers his retreat, views of the future
break upon his vision. His eye burns; his lips quiver; his bosom heaves.
And opening his mouth, he pours forth in more than angelic cadences, the
designs of God concerning men, and kingdoms, and the human race. It may
be that to himself all this is a mystery. He therefore gathers up every
utterance, and carries them to his mountain home. In that consecrated
cave he spreads out the panorama; and lifting up his eyes to heaven for
light, he traces the picture to see what "the Spirit of Christ which was
in" him "did signify."
"Sweet is the harp of prophecy; too sweet
Not to be wronged by a mere mortal touch,
Nor can the wonders it records be sung
To meaner music, and not suffer loss."
II. THE THEME.--It is here presented in a twofold aspect. First, in its
_entirety_: and secondly, in one of its _branches_.
1. The great subject of prophetic enquiry is _salvation_. "Of which
_salvation_ the prophets have enquired and searched diligently."
(i.) In its _nature_. Is there a word in universal language which has
as much meaning in it as this word salvation? It takes within its range
all time and all eternity. Though specially designed for man, it has its
influence upon every order of being God has made, and presents the most
glorious manifestations of God himself which the world possesses. It
glares upon sin with indignation, but throws its arms of mercy around the
sinner; offers to him a deliverance from the guilt and power and
pollution and inbeing of evil; gives him the favour and image of his
Maker; assures to him victory over his final adversary; introduces him
to, and acquits him before the great white throne; and arrays him in all
the glories of an everlasting heaven.
To understand it fully comes not within the range of angelic intellect;
and yet it demands our highest regard, as it has had the attention of
enquiring prophets. 'Tis true they had not the light upon it that a
better dispensation has given to us. It is not to be expected that they
should be penetrated with its glory as we ought to be; but they were so
impressed by its grandeur, that their thoughts were raised above all
merely temporal deliverances, and they felt that their own interests were
wrapped up in the theme. "And thus," we are told, "did this sweet stream
of their doctrine, as the rivers, make its own banks fertile and pleasant
as it ran by, and flowed still forward to after ages; and by the
confluence of more such prophecies, grew greater as it went, till it fell
in with the main current of the gospel in the New Testament both acted
and preached by the Great Prophet himself whom they foretold as to come,
and recorded by his apostles and evangelists, and thus united into one
river clear as crystal. This doctrine of salvation in the Scriptures
hath refreshed the city of God, his Church under the gospel, and still
shall do so till it empty itself into the ocean of eternity."
(ii.) This salvation _in its provision_, is _of grace_. "Who prophesied
_of the grace_ that should come unto you." The apostle does not mean to
say by this clause, that there is something in the theme _exclusively_
adapted to those to whom he wrote. But we understand him to mean, in
general terms, that the ancient seers searched diligently into that
system of mercy, which should in after times, and under the Christian
dispensation, be more fully revealed.
The word "grace" may have reference to _the manner_ in which this scheme
should be made known; intimating that it was by _divine favour_ that the
new economy supervened upon the old. But we take it rather to denote
_the gospel salvation itself_. It is altogether a system of grace. In
its projection; in its development; in its accomplishment; in its
application; in its final consummation, it is all of grace. "By grace ye
are saved."
We are not among the number of those who doubt or deny the entire and
absolute fall of man. Whatever good there was in him was then destroyed;
whatever evil there is in him, was then induced. He is fallen in mind
and soul and body. Physically, morally, spiritually, he is a wreck. But
was no vestage left of that divine image in which he was created? Not
one. No lingering desire to regain his glory and the position he had
lost? None. Was he altogether dead to virtue and his Maker's claims?
Yes, altogether. But was his nature so far polluted as that no trace of
his original purity could be discovered? Not a trace to be seen even by
an Omniscient eye. And was there left to him _no_ inherent power to do
that which is good? None whatever. "From the sole of the foot even unto
the head there is no soundness in it; but wounds, and bruises, and
putrifying sores: they have not been closed, neither bound up, neither
mollified with ointment."
Then see his position. If his fall, which is so entire, is his own act,
he is as much amenable to his Maker as he was before. The fact of his
fall will not lesson his obligations: nor will it impose upon God any
necessity to show mercy. He therefore stands before his Judge a
condemned criminal; and the course which the Judge shall take is entirely
within himself. There is nothing which can force Him to show favour. If
He say, die, He is as justly glorious as He was before. If then, there
is _no_ obligation upon God to save: and if He _does_ determine to be
gracious, the salvation _must be_ of grace. Oh, is it possible to
conceive the solemnity of that moment when the destinies of untold
millions were in the balance? Can you picture the suspense of heaven and
hell when waiting Jehovah's fiat? Surely for the moment the pulse of
nature throbbed not; heaven's music ceased to flow, and the howl of the
pit was hushed. Then God, on his azure throne, holding in one hand the
sword, and in the other the sceptre, stretched out the sceptre saying,
"Deliver him from going down to the pit; I have found a ransom."
Your salvation is of grace. You are required to _pray_; but you are
saved by grace. You are required to _believe_; but you are saved by
grace. You are required to _labour_; but you are saved by grace. You
are required to _suffer_; but you are saved by grace. You will have to
_die_; but when you stand a spirit glorified before the throne, it will
be by grace.
(iii.) Salvation in _its object_ is the soul. "Receiving the end of
your faith even the salvation of your _souls_." By the soul we
understand the immaterial principle or spiritual part of man; which
though united with the body, is perfectly distinct from it.
As to its _nature_, it is possessed of intelligence, volition, sensation.
It has capacities for enjoyment and suffering: for both good and evil.
Its _immortality_ is assured to us by the mouth of God. It may be lost.
With all its dignity and glory, it may be for ever crushed by the divine
hand, but never destroyed. While, however, it may be lost, it may be
saved. The grace which can calm its fears, and satisfy its hopes, and
purge its impurity, and consummate its bliss is now manifested. How
insignificant does everything appear when compared with _its_ salvation.
The blotting of the sun, the desolation of an universe is a trifle when
put in the balance with an immortal spirit. Let the sceptic doubt its
immortality, and the atheist deny, and the scoffer jest; but let us look
forward to the judgment-seat and beyond it, for "the soul, immortal as
its sire, shall never die."
(iv.) Salvation, _in its attainment_, is _by faith_. "The end of your
faith."
There is no article of our religion more plainly revealed than this--"By
grace are ye saved through faith; and that not of yourselves: it is the
gift of God. Believe on the Lord Jesus Christ, and thou shalt be saved.
Whosoever believeth in Him shall not perish, but hath eternal life. He
that believeth shall be saved." Faith is the simplest operation of the
mind; and may therefore strictly be said to be incapable of definition.
Still it is easy to say what is meant by the term when applied to
personal salvation. It means the trust of the heart on the atonement of
Christ, as the condition of pardon. "With the heart man believeth unto
righteousness." It is however of the highest importance that the thought
of its _simplicity_ be made prominent. Let us not undervalue religious
knowledge; for to some extent it is absolutely necessary. But do not
mystify the plan of mercy, and perplex the anxious seeker by requirements
which the gospel has not made prominent. Many a poor sinner exercises
faith in Christ who cannot give a philosophical disquisition as to its
nature. It is not necessary to be thoroughly acquainted with the science
of optics in order to see. A man may look through a telescope before he
can define the refraction or reflection of light. Now all that is
included in the word salvation hangs on this simple condition.
The question may be regarded perhaps more nice than wise as to _why_ such
a condition should have been appointed; and yet it will sometimes force
itself upon the thoughtful mind. The answer to it must in great measure
be conjectural, but may we not suppose that _one_ design of it was to do
away with the last vestige of self-righteousness in man? If Moses had
struck the rock with something more powerful than the little rod, the
gushing of the waters might have been attributed to his own strength. If
Jericho had been taken by a regular siege, the glory of its conquest
would have been ascribed to military science and the prowess of arms. If
some heavy conditions had been imposed upon the sinner, he would have
_claimed_ his pardon.
"But, 'how unlike the complex works of man,
Heaven's easy, artless, unencumbered plan,
No meretricious graces to beguile,
No clustering ornaments to clay the pile.
From ostentation as from weakness free,
It stands like the cerulean arch we see,
Majestic in its own simplicity.
Inscribed above the portal from afar,
Conspicuous as the brightness of a star,
Legible only by the light they give,
Stand the soul-quickening words--Believe and Live.'"
2. The apostle next concentrates attention upon one leading _branch_ of
this great theme.
Having put the whole subject before us in the word salvation, he now
fixes our thought upon _the relation which Christ sustains to it_.
"Searching what, or what manner of time, the Spirit of Christ which was
in them did signify, when it testified beforehand the sufferings of
Christ, and the glory that should follow." The testimony which is here
said to be borne to Christ, is by the Spirit, and the signification of
the Spirit in the testimony is that which the prophets sought. He who in
the text is called "the Spirit of Christ," in the following verse is
designated the Holy Ghost, so that there can be no doubt as to the person
referred to. He is variously spoken of as "the Spirit of God"--"the
Spirit of the Father"--"the Spirit of the Son"--"the Holy Spirit," and He
is the third person in the Holy Trinity. "In the entire and undivided
unity of the Godhead, there is a Trinity of personal subsistences;
consubstantial, co-equal, and co-eternal." It was this "Spirit of
Christ" who inspired the prophets; for these "holy men of God spake as
they were moved by the Holy Ghost."
(i.) They sought the signification of the Spirit as to the _Saviour's
person_. "Searching _what_." This expression is said to mean either
what _time_; or what _people_; or what _person_. But looking at the
whole passage it seems most naturally to refer to Him who is the subject
of these predictions. They therefore diligently enquired as to who He
was, of whom they, under inspiration, had been speaking.
(ii.) They also studied the prophecies as _to the time of his coming_:
"What manner of time?" This phrase has a twofold application. It may
refer to that particular period of the world's history when the Saviour
should come to endure his sufferings and enter into his glory. So Daniel
reckoned up the number of the weeks, and sought to understand the time.
It may also have reference to "the character and condition of the age"
when He should become incarnate. "What _manner_ of time?"
We are now brought to the testimony itself which the Spirit beforehand
gave.
(iii.) _The Saviour's sufferings_, in their relation to our salvation.
"The sufferings of Christ."
We limit ourselves to two thoughts: these sufferings _were predicted_,
and those predictions _were fulfilled_. Nearly the whole of the Old
Testament has a connection with them. They are predicted by the very
page which records the fall. "And I will put enmity between thee and the
woman, and between thy seed and her seed: it shall bruise thy head, and
thou shalt bruise his heel." Under the patriarchal economy there was a
significant allusion to them in the offering up of Isaac. The Mosaic
types were prophecies. The paschal lamb; the smitten rock; the brazen
serpent; and the scape-goat on the day of expiation, exhibited this
feature of Messiah's character. Well nigh every page of the prophets is
marked by blood and sorrow. The Psalmist, in thrilling tone, enquires,
"My God, my God why hast thou forsaken Me?" And in the last struggles of
death Jesus quoted the passage in its application to himself. The
fifty-third chapter of Isaiah is an unapproachable description of a
suffering person. Its reference to Christ has been extorted from the
Jew, and is confidently believed by every Christian. The notion of two
Messiahs--the one suffering and the other conquering--is an unworthy
subterfuge, and stands opposed to both fact and Scripture. Daniel is
second only to Isaiah in his minute and powerful description of the
Redeemer's sufferings. Zechariah almost closes the book by the startling
cry, "Awake, O sword, against my Shepherd, and against the man that is my
fellow, saith the Lord of hosts: smite the Shepherd, and the sheep shall
be scattered; and I will turn mine hand upon the little ones."
That these Scriptures have been fulfilled who can doubt that believes the
gospels? Just before the Saviour's ascension, and while yet partaking of
the valedictory feast with his disciples, "He said unto them, these are
the words which I spake unto you, while I was yet with you, that all
things must be fulfilled which were written in the law of Moses, and in
the Prophets, and in the Psalms concerning Me. Then opened He their
understanding that they might understand the Scriptures, and said unto
them, thus it is written, and thus it behoved Christ to suffer, and to
rise from the dead the third day." We pass by the pain and hunger and
thirst which are the attributes of humanity; but from his very
incarnation may it be said that his sufferings began. Mark the meanness
of his birth; the poverty of his circumstances; the persecution which
drove Him from his infant-home, and think of his manner of life prior to
the public announcement of his character, and you say with the
prophet--"A man of sorrows, and acquainted with grief."
Now look into Gethsemane's innermost recess and you see an amount of
suffering unendurable except under heavenly strengthening; "And, being in
an agony, He prayed more earnestly: and his sweat was as it were great
drops of blood falling down to the ground. And there appeared an angel
unto Him from heaven, strengthening Him." Betrayed by a disciple, He is
apprehended by the "multitude with swords and staves:" then arraigned
before the high priest; then before Pilate: then taken before Herod and
clothed in the purple; then bound and dragged again before Pilate: then
smitten by the ruffianly attendants, and forsaken by his followers He is
condemned to die. After the Roman fashion He is led away bearing his own
cross to the fated hill. Here is the consummation of their cruelty, of
his suffering, and of heaven's suspense. The leader of an army to the
battle-field looks with anxiety to that moment of the day which decides
the conflict; and either covers him with a nation's glory, or overwhelms
him in a nation's disgrace. The fate of empires has hung on the actions
of an hour; and the liberties of a continent have trembled for an instant
in the balance. But the salvation of a world was hanging on Calvary till
the Sufferer exclaimed: "It is finished."
You will not suppose that we have exhibited all, or even a principal part
of "the sufferings of Christ." We do not wish to underrate this bodily
distress; but oh, compare it not with the depth of the soul's agony. The
hand of man which smote Him was malignant and painful too; but the hand
of God with the sword of justice in it, fell in dreadful weight and
pierced his spirit. His being betrayed and forsaken by the disciples was
a source of pain; but it was when the Father hid his face that his
sufferings were complete. "My God, my God, why hast thou forsaken Me?"
In addition to the general scope of prophecy, there are many minute and
particular predictions of suffering which were fulfilled. The Psalmist
says--"Yea mine own familiar friend in whom I trusted, which did eat of
my bread, hath lifted up his heel against me." And you call to mind the
betrayal of our Saviour. David says again, "They pierced my hands and my
feet." And when He was crucified the nails were driven through these
parts of the body. Isaiah says, "He was numbered with the
transgressors;" and we know that He was crucified between two thieves.
Prophecy says, "They part my garments among them, and casts lots upon my
vesture." History says, "And they crucified Him, and parted his garments
casting lots." Prophecy says, "A bone of Him shall not be broken."
History says that when the soldiers "came to Jesus and saw that He was
dead already, they brake not his legs." Prophecy says, "They gave me
also gall for my meat, and in my thirst they gave me vinegar to drink."
History says, "They gave Him vinegar to drink mingled with gall," when He
said "I thirst." You are not surprised then, that after the fulfilment
of so many and varied predictions, Jesus should have spoken to the two
doubting disciples with a somewhat sterner voice than was his wont: "O
fools, and slow of heart to believe all that the prophets have spoken,
ought not Christ to have suffered these things, and to enter into his
glory."
(iv.) See the connection between this salvation and the Saviour, with
regard to _the glory_ resulting from his passion and death. "And the
glory," or glories, "that should follow." We distract not your mind with
the many meanings of the word "_glory_." In the text it signifies the
honour accruing to the Redeemer himself, and the benefit resulting to the
world from his sufferings. It will apply to _his resurrection_; for even
of this the prophets had some knowledge. "Thou wilt not leave my soul in
hell; neither wilt thou suffer thine Holy One to see corruption." It has
also reference to the Saviour's _exaltation to_ and _session at the right
hand of the Father_: for this is the result of his humiliation. "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." But it has another meaning. The glory
resulting from "the sufferings of Christ," is to be seen in _the carrying
out of his own scheme of mercy_, and _the universal happiness of man_.
Nothing short of this can satisfy the scope of the text; the expectation
and claims of the Messiah; or the call of the Church. It was no less an
object than this--the saving of a whole world--that brought Christ from
heaven and raised up the Church on earth. If you look or labour for
anything short of this, you degrade your Master and dishonour yourselves.
You have got too large a machinery at work for anything less than this.
You will cripple the energies and damp the ardour of our Captain's
embattled hosts, if you are satisfied with anything short of the conquest
of a world. The question therefore is, have we any fair prospect of, and
guarantee for, universal glory?
The text itself affords ground of hope that in the Scriptures we shall
find all we desire. An intimation is given that the prophets themselves
not only predicted it, but by their diligent search, apprehended and
believed it. And let us not suppose that our faith in a happy world
rests on a few dark or obscure expressions thinly scattered over the
Bible, and requiring more than ordinary penetration to find them at all.
Science by gigantic strides seems almost to have reached its perfection.
We are told that by its light the philosopher can, from a single bone put
into his hands, discover the existence of a "great wingless bird" of
another hemisphere, and can construct "its skeleton so exactly, that when
all the bones" arrive in this country "the correspondence between them
and their conjectural portraits" is complete; that the astronomer is able
by his calculations to tell the existence of a planet, which observation
proves to be strictly true. But wonderful as is all this, we are not
reduced to any such necessity with regard to the future of the gospel.
We have not to take a few dark sayings, or enigmatical expressions, or
hieroglyphic inscriptions, and as we best may spell out the universal
spread of truth. As with the light of a sunbeam, or with "the point of a
diamond," is it revealed. He that runs may read. Abraham saw it: "And
in thy seed shall all the families of the earth be blessed." Jacob saw
it: "The sceptre shall not depart from Judah, nor a lawgiver from between
his feet, until Shiloh come; and unto Him shall the gathering of the
people be." David saw it: "Ask of Me, and I will give thee the heathen
for thine inheritance, and the uttermost parts of the earth for thy
possession." Isaiah saw it: "The wolf also shall dwell with the lamb,
and the leopard shall lie down with the kid; and the calf, and the young
lion, and the fatling together; and a little child shall lead them." Oh
what a state of security and peace!
"Lift up thine eyes round about, and see; all they gather themselves
together, they come to thee; thy sons shall come from far, and thy
daughters shall be nursed at thy side." Let the Church no more hang down
her head with grief. Look up, and see what is approaching. "All they
gather themselves together, they come to thee: thy sons shall come from
far, and thy daughters shall be nursed at thy side." A general
confluence of the nations is at hand, and all will flow into the church.
"Then thou shalt see, and flow together, and thine heart shall fear, and
be enlarged; because the abundance of the sea shall be converted unto
thee, the forces of the Gentiles shall come unto thee." The
vast-swelling multitude with their wealth shall come and beg admission.
"We have now to beg people to come into the church: the day is coming
when they shall ask permission. "Who are these that fly as a cloud, and
as the doves to their windows?" Who _are_ these myriads making their way
to Christ? "And as the doves to their windows?" There is a storm at
hand: the people foresee it, and run for refuge. "Thy gates shall be
open continually; they shall not be shut day or night; that men may bring
unto thee the forces of the Gentiles, and that their kings may be
brought." So constant is the pouring in that the doors must be kept
open. It is now a rare thing to see a convert approaching; but then the
stream will be continuous, and the houses of prayer open night and day.
"Thou shalt also suck the milk of the Gentiles, and shalt suck the breast
of kings: and thou shalt know that I the Lord am thy Saviour and thy
Redeemer, the mighty One of Jacob." The very wealth which is now in
heathen hands shall be consecrated to the further spread of the gospel.
"And thou shalt suck the breast of kings:" for they shall become "nursing
fathers and queens nursing mothers;" and the reign of the Messiah shall
be one of peace. "Violence shall no more be heard in thy land, wasting
nor destruction within thy borders: but thou shalt call thy walls
Salvation, and thy gates Praise. The sun shall be no more thy light by
day; neither for brightness shall the moon give light unto thee: but the
Lord shall be unto thee an everlasting light, and thy God thy glory. Thy
sun shall no more go down; neither shall thy moon withdraw itself: for
the Lord shall be thine everlasting light, and the days of thy mourning
shall be ended. Thy people also shall be all righteous; they shall
inherit the land for ever, the branch of my planting, the work of my
hands, that I may be glorified. A little one shall become a thousand,
and a small one a strong nation: I the Lord will hasten it in his time."
Do not say that this glorious chapter is exceptional. It is only a
sample, and the bulk is equal in beauty. If the Bible, then, be true, a
redeemed universe is hastening upon us. Paradise created even cannot put
before us the glory of paradise restored. All the events which are
passing over us--even those which appear the most alarming--are under an
influence which will make them tributary to the final issue. "Blessed be
the Lord God, the God of Israel, who only doeth wondrous things, and
blessed be his glorious name for ever; and let the whole earth be filled
with his glory. Amen and Amen."
1. Let us learn a lesson of _veneration for the Scriptures_. Unless it
be the great doctrine of atonement, there is no truth to which the
Christian clings, assailed with greater bitterness in our days than the
plenary authority of the Bible. Moreover the low views on this question
which many professing Christians hold and teach, are most deplorable and
damaging. We expect opposition from the avowed adversaries of the Book;
but, the source of truth is now imperilled by indifference and treachery.
The whole volume has a divine origin. "God who at sundry times and in
divers manners spake in times past by the prophets hath in these last
days spoken to us by his Son."
2. A lesson of _love to the Saviour_. "He hath died" for us, "the just
for the unjust, that He might bring us to God." Do not forget your
personal interest in those sufferings to which the text refers. They are
in the strictest sense _vicarious_. He suffered not for his own sins,
but for yours. You may realise their saving efficacy, and be "made meet
for the inheritance of the saints in light." How great are his claims
upon our affection and service!
3. A lesson of _duty to the world_. The salvation of the whole race is
provided by "the sufferings;" and is included in "the glory." A
sanctified universe is to be the result of the Saviour's cross: and to a
large extent He has made the Churches responsible for the conversion of
the world. A weight of obligation rests upon each member which cannot be
put into language. The wailings of a dying race call loudly for our
zeal. The groans of the lost gather strength as they ascend the pit.
The voice of heaven, from angels, saints, and God, urge us onward in the
discharge of duty. Oh, the wreck is on the billow; hasten with the means
of safety. The plague-spot is in the camp; offer the incense of
atonement. And let all your efforts be put forth in faith, and under a
deep impression of the truth of Cecil's memorable words: "Faith is the
master-spring of a Minister," as well as of every Christian. "Hell is
before me, and thousands of lost souls are shut up there in everlasting
agony. Jesus Christ stands forth to save men from rushing into this
bottomless abyss. He sends me to proclaim His ability and love. I want
no fourth idea."
THE MIND WHICH WAS IN CHRIST JESUS.
REV. GEORGE WOOD.
"Let this mind be in you, which was also in Christ Jesus."
PHILIPPIANS ii. 5.
The Saviour left His followers an example that they should tread in His
steps; and His example in everything that appertains to His human nature,
is not only practicable but essential. We cannot imitate His power, or
His wisdom, or His miracles, or His sufferings, or anything in which His
Divine nature was manifested or employed; but we can imitate His
meekness, His patience, His zeal, His self-denial, His superiority to
temptation, His abandonment of the world, His devotion to His Father's
will, in short, all those habits of mind and life which distinguished His
earthly career. And with this perfect example before us, we need never
be in doubt or perplexity as to what is our duty; we may test our motives
and our conduct by the teaching and example of Christ, and if we possess
His mind we shall endeavour to copy His life--to "walk as Christ also
walked"--to be in this world as Christ also was.
This Epistle was addressed by the Apostle Paul to a Church which he
tenderly loved, and for whose prosperity he constantly prayed. He had
suffered much in the establishment of Christianity at Philippi, and the
Philippians had suffered much in the maintenance of their profession of
faith, chiefly from their fellow-citizens who continued heathen. The
Apostle was a prisoner at Rome, with the prospect of martyrdom as the
termination of his glorious career. Undaunted by the prospect, he
declares his readiness--nay, more--his "desire to depart and be with
Christ." He exhorts the Philippians to steadfastness, fidelity, and
patience amid the sufferings to which they were exposed from without; and
to simplicity and "lowliness of mind" amongst themselves. He sets before
them the conduct of Christ in His condescension, and the glory of Christ
in His exaltation; and exhorts them to imitate the Saviour's humility,
that they might share His triumph. "Let this mind be in you, which was
also in Christ Jesus."
This text is of universal application. It applies to us. The highest
dignity attainable in this world is conformity to Jesus Christ. In what
then does conformity to Jesus Christ consist? In other words, what are
those elements of character and conduct which distinguished Him, and
which are to be copied by us in our daily life?
I. The first which we mention, and which is prominent throughout the
whole of His history is _meekness_ or _humility_. Dignified as was His
character, high as were His claims, glorious as was His mission, He was
never arrogant or boastful, proud or ostentatious. He neither sought the
homage of the multitude, nor the society of the rich and the great. He
accepted these if offered, but He never sought them. It is a fact that
Christ never demanded, yet never declined the worship of men during His
earthly sojourn. The Apostles shrunk from it, Angels rebuked it when
offered to them, Christ never did. It was sometimes given, it was never
declined. He did not obtrude Himself upon the attention of the multitude
as the Saviour of the world; but ate, and drank, and slept, and walked,
and lived amongst them, and was in every respect a man with men. He
sometimes escaped from the society of the rich, that He might mitigate
the sorrows, and promote the interests of the poor. He never sought
human applause, and frequently retired from the scene of the most
astounding miracle, charging the subject of His healing and His blessing
to "tell no man" of Him. He might have taken the throne, and reigned
"King of the Jews," in a political and worldly sense, had He been
covetous of regal honours, or ambitious for worldly power. But He had a
higher mission. His kingdom was "not of this world," and He came "not to
be ministered unto, but to minister."
It cannot, however, be asserted that Jesus was insensible, or altogether
indifferent, to the temptations to popularity and power to which He was
exposed; if so, His example is of no practical utility to us. He did not
feel as we feel, and we can gather no instruction, and no motives from
His history or experience. But we believe that He "was in all points
tempted _like_ as we are;" that as a man He was the subject of all the
emotions, affections, and impulses which we feel. He could weep, and
love, and hate, and fear, and pure as His nature was, He had to battle
with the various temptations of the world and the wicked one, all the
more perhaps because of the sinlessness of His holy humanity.
Great and frequent were the provocations of His enemies, but He never
lost His temper--He never forfeited the claim to be called "the meek and
lowly Jesus." If you follow Him to the house of Caiaphas the high
priest, to the judgment hall of Herod or of Pilate, or to the Cross
itself--though He was buffetted, accused falsely, condemned, spit upon,
crucified--He passed through all the same calm, humble, holy Being.
There was no retaliation, no resentment. There was majesty in His very
meekness. And this is an important element in the Saviour's character
and conduct, which as Christians we must acquire and exhibit.
Undue elevation in circumstances of prosperity and fame, is as injurious
to our spiritual progress, as irritation and depression are in
circumstances of adversity and trial; and both are to be avoided. The
Saviour left us an example--a bright and a beautiful example--O how few
of us copy it in this respect. When the voice of flattery and praise is
heard--when we are raised to posts of influence and honour--when the sun
shines brightly upon our daily pathway--how few of us keep our meekness
and humility; how few of us carry all our honours back to Him who gave
them; how few of us so improve and sanctify our talents as that He shall
have the glory. And on the other hand when fortune frowns upon us--when
the world despises us--when our "own familiar friend, in whom we trusted,
lifteth up his heel against us," alas! how few of us "calmly sit on
tumult's wheel," and leave events to God. It is easier to sing and
preach about such a disposition than it is to acquire and exhibit it; but
it is attainable and it is essential--"Let this mind be in you which was
also in Christ Jesus."
II. _Simplicity_ and _unity_ distinguish the character and conduct of
Christ. In all His intercourse with friends and foes, His adherence to
truth and righteousness is marked and constant. He was criticised and
catechised and calumniated, but His transparency of character was never
destroyed. His enemies opposed and threatened, but He never hesitated in
the path of duty, or in His devotion to His Father's will. However
captious their questions, and whether they related to political or
spiritual matters, He invariably turned them against His opponents, and
made them minister to the cause of truth and righteousness. Sometimes He
stood single-handed against a multitude of foes, they were often
vacillating, cowardly, and inconsistent with themselves; but not so the
Saviour. With what authority did He rebuke their selfishness, their
duplicity, their sin; and yet how confidently could He appeal to His
bitterest opponents as to the simplicity and purity of His own character
and life--"Which of you convinceth _Me_ of sin?" The proud and
supercilious Pharisees sought "to entangle Him in His talk;" they charged
Him with blasphemy, with disregard for the Sabbath, with breaking the
law, and they disputed His authority to act as He did; but their cunning
could not ensnare, their threatening could not intimidate. Satan sought
by a threefold temptation to turn Him aside; he desired Him to question,
in the first place, the providence of God, then to tempt an interposition
of Providence by exposing Himself to unnecessary danger, and finally to
fall down and worship him; but our Lord indignantly repelled the tempter,
and maintained His purity; and "angels came and ministered unto Him." "I
must work the works of Him that sent me," was the motto of His life--the
simple purpose of His mind; nor did He shrink from any portion of that
work however hazardous and difficult. "My meat," said He, "is to do the
will of Him that sent me, and to finish His work."
In this simple purpose of the Saviour's mind and conduct we have a
beautiful example. Nothing is so difficult, in days like these, as the
maintenance of a pure and simple mind. Duplicity, deception, and
selfishness pervade all ranks and conditions of men. You find them in
the shop, in the market-place, in the family, and alas! in the church
itself; and nothing but a resolute resistance, directed and sustained by
the grace of God, can make the Christian proof against these evils. O
imitate the Saviour. Mark out for yourselves a definite line of conduct,
consistent with your Christian profession, and adhere to it firmly, in
spite of custom or contempt, and in the prospect of death itself.
Simplicity produces unity. There is nothing complex in the character and
life of Christ. Every part is in perfect keeping with the whole. His
teaching, His miracles, His conduct, illustrate each other, and combine
to prove His true Messiahship, and exhibit the perfection of His life.
If there were glaring inconsistencies in the history of Jesus--if the
four Evangelists had written documents which could not be harmonized--if
the moral teaching, and the moral conduct of Christ were at variance--if
His pretensions were not justified by His works--then we might deny His
Messiahship, and disregard Him as our Great Example. But it is not so.
What He taught He practised; what He promised he performed; the work He
came from heaven to accomplish He actually "finished," even to the
shedding of His blood. "The cup which my Father hath given me to drink,"
said He, "shall I not drink it?" Thus the example of Christ forbids all
fickleness and falsehood. It condemns all false appearances; and says to
all His followers, with an authority and force which even the words
themselves do not contain, "Let your communication be, Yea, yea; Nay,
nay: for whatsoever is more than these cometh of evil." What a wonderful
and glorious change would the observance of such a rule effect in the
church, and in the world! "Let this mind be in you which was also in
Christ Jesus."
III. The mind of Christ is distinguished by its _sympathy_ and
_ceaseless activity_. He could _weep_ at the grave of Lazarus, before
calling back His friend to life. He could _stop_ at the gate of Nain, to
cheer the heart of a bereaved widow, by restoring to life her only son.
He could condescend to _touch_ the loathsome leper, and thus make him
clean. He could _stoop to hold a conversation_ with a penitent
adulteress. He could _work a miracle_ to feed a hungry multitude. He
could _look_ conviction into Peter's heart, and thus send the faithless
Apostle out of His presence weeping bitterly. O there was nothing cold,
ungenerous, or selfish in the nature of Christ. He was never too much
occupied to listen to the tale of sorrow, nor too dignified to afford
relief. He was never unapproachable. The finest sensibilities, the
purest affections, the deepest sympathies were exhibited in actions,
which, had there been no ultimate purpose in His mission, would have
marked Him as a benefactor of our race, and carried down His name and His
fame to the latest posterity. And this, in a humbler degree, we are
called upon to imitate. How little like the Saviour is the man whose
heart is hard, whose temper is irritable, and who has no bowels of
compassion for the destitute and afflicted. How little like the Saviour
is the man who prides himself upon superior extraction or superior
position, and looks down with contempt upon the poor and the penniless.
The Son of Man came to seek, and to save the lost: and when John's
disciples asked Him for evidence that He was Christ, His reply was simply
this: Go tell your master the things which ye have seen and heard; "the
blind receive their sight, and the lame walk, the lepers are cleansed,
and the deaf hear, the dead are raised up, and the poor have the Gospel
preached unto them." What an outline is this of the Redeemer's daily
toil! How He "went about doing good!" How He wandered among the cities
and villages of Judaea and Samaria; sharing the rough hospitality of
fishermen--the barley-bread of the poorest peasant; working miracles of
healing; teaching doctrines of profoundest import; contending with His
enemies, the Pharisees and Scribes; and conducting the minds and the
hearts of His disciples and the multitudes away from their superstitions
and their prejudices, to the heart of His Father's love, and the results
of His own suffering and sacrifice in their behalf: nor did this sublime
and ceaseless activity terminate until He hung upon the cross--and then
only to be renewed in ceaseless intercession at His Father's throne. And
again He left us an example. This active sympathy is the very genius of
our holy religion--the spirit which it breathes--the life which it
lives--the pure and blessed element in which it grows and becomes
perfect. Happy is the man who thus imitates the Saviour--whose
"weariness of life is gone," by the employment of his talents and his
time in "doing and receiving good."
IV. All these elements of character in Christ were directed and
sustained by the _holiness of His nature_. This is undeniable His
enemies being judges. Even devils testified to this--"We know Thee, who
Thou art, the holy one of God;" they could not resist His Divine
authority; they could not impeach His human purity; and in order to
secure His condemnation at the last, the chief-priests were compelled to
resort to bribery and falsehood. And ever since the bitterest opponents
of His religion have been constrained to reiterate Pilate's verdict with
regard to Himself--"We find no fault in this man."
It is difficult to estimate aright the holiness of Christ as an example
to us. It is difficult to discover how far, or whether at all, the
Divinity of Christ acted on the humanity in relation to His holiness. We
believe, however, that the holiness of His humanity was altogether
distinct from His Godhead; and though He "did no sin; neither was guile
found in His mouth," He was none the less exposed to temptation; but amid
the vanity and vice which everywhere abounded and surrounded Him, He
walked, and worked, and lived in the maintenance of that holiness which
we may imitate; not a holiness resulting from the union of the Divine
with the human, but a holiness belonging only to the latter. Had He
yielded to temptation, the whole of His mission would have failed, His
teaching would have had no force, His example would have perished with
His fame, and His death would have had no saving merit whatsoever. But
His holiness remained inviolate; and now it is the ground and the pattern
of ours. It is not enough that you be meek and lowly; it is not enough
that you be simple and ingenuous; it is not enough that you be
sympathetic and affectionate; you must be _holy_. "Jesu's is a
_spotless_ mind."
Brethren, suffer me to urge the exhortation of the text. O the dignity,
the blessedness of this conformity to Christ! Will you seek it for
yourselves. You and I are only Christians so far as we resemble Christ,
not a bit farther. Jesus is Himself the perfect embodiment of His own
teaching, the living, acting example of all those elements of character
and conduct which fit intelligent and immortal spirits for the Paradise
of God. Therefore, "let this mind be in you, which was also in Christ
Jesus." Seek it! exhibit it!!