V.--CHRIST THE SON OF MAN.
"The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head" (Matt. viii. 20).
"Who do men say that the Son of man is?" (Matt. xvi. 13).
"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life" (John iii. 14).
It is a matter of profound grat.i.tude that our Saviour was a man. "The Son of man," as well as "the Son of G.o.d," was essential to His great work of bringing salvation to the race. In one sense we are all sons of man, but not as He was. He was not simply the Son of Mary and her ancestors. He was the Son of humanity. He was equally akin to the race.
He touches humanity at every angle and on every side. While He was the Son of David according to the flesh, He is the kinsman of the race as a partaker of our common nature. "Since the children are sharers in flesh and blood, he also himself, in like manner, partook of the same." He ignored all accidental relationships closer than this shared by the race. The members of His own household obtained not a blessing which He did not as freely bestow on others. The fact that He did not manifest greater partiality toward His mother has been a matter of comment. The simple fact is, that the relationship with which we are concerned, and of which the inspired record treats, is to the race; hence it is not concerned about His personal family affections. His brothers and sisters and mothers are those who hear His word and keep it.
The world has ever had too far-away ideas of G.o.d. It has contemplated G.o.d at a great distance. It puts Him beyond the stars. Indeed, the stars fade away from view in the distance behind us, as we ascend in imagination to the dwelling-place of the Most High. The world can never be suitably impressed with G.o.d"s presence while it holds Him at a distance. He can never be sensibly near unto us while we keep Him beyond the stars. Nor can we be influenced by the idea of His presence till we learn that "he is not far from each one of us."
G.o.d tried to impress His people anciently with the idea of His presence by various visible manifestations. Abraham realized time and again that G.o.d was his present companion and friend. When Jacob saw the ladder reaching to heaven, and angels ascending and descending on it, he said, "Surely, the Lord is in this place." And when Moses drew near to see the burning bush, a voice from its flame demanded the removal of the sandals from his feet, for the ground on which he stood was holy ground.
G.o.d impressed Israel with the awfulness of His presence as a Lawgiver, whom the nations were to honor, by His voice from Mount Sinai which "shook the earth." The glorious manifestation of G.o.d"s presence at the tabernacle, in the midst of the camp of Israel, impressed them with the fact that the G.o.d of their fathers was with them; that He was in their midst; that He had not forgotten His covenant; and that He would be with them to sustain them in every emergency till the end. With all this, they often forgot G.o.d and went astray. What would they have done without it?
In the person of Jesus, G.o.d perfected the divine purpose of bringing Himself into a realized nearness to the human family. He clothed Himself in our humanity, and became one with us. We are thus enabled to look upon Him, to contemplate Him, not as a great, self-existing Spirit, incomprehensible and awful, but as a _man_. Jesus was a man; and "in him dwelleth all the fullness of the G.o.dhead bodily." He is G.o.d manifest in flesh. And as G.o.d is thus manifest, would He have us apprehend Him. Just, therefore, as we can appreciate the nearness of Jesus as a loving and sympathizing kinsman, may we appreciate the nearness of His Father and our G.o.d.
It is evident that men need a G.o.d to whom they can get sensibly near.
There is no profit in the worship of a G.o.d of abstractions. There is in it no food for the soul. What is there to satisfy the languishing soul in a prayer to the "Great Unknown and Unknowable"? They that come to G.o.d must believe that He _is_. And that "is" is a personal divine being, into whose arms we may cast our helpless selves, and on whose bosom we may pillow our weary head; instead of a great, bewildering, incomprehensible abstraction, "without body, parts, or pa.s.sions."
We are brought into a sacred nearness with G.o.d in the life of Jesus.
From His bed in the manger to His rest in a borrowed grave, we have a life of abject poverty. He was the friend and companion of the poor.
The world is full of poverty, and ever will be. But the poorest of every age and country find a companion and friend, of like sufferings with themselves, in the person of Jesus. The cares and sorrows of life, resulting from poverty, of which the world knows most as a daily burden, were fully realized by Him; and in it all He is a deeply sympathetic friend.
Jesus was a man of labor. The hands so often extended to bless humanity, and through which the cruel nails were driven, were hardened by daily toil. He never did a day"s work with which His employers found fault. Long after He had built mansions in the skies for them that love Him, were the houses of His own workmanship standing in Galilee; but when He laid aside His tools to do the work of His Father, no man ever pointed to an earthly house and said, "This job is not in harmony with His claims to be the Son of G.o.d." He knew what it was to be tired and hungry. He doubtless knew the meaning of hard work and low wages. It follows, therefore, that every son of toil, every burdened and weary life, has for a gracious Redeemer and providential Saviour one who was "a man of sorrows, and acquainted with grief."
Jesus was a man of temptation. He was tempted as no other man was ever tempted. The devil is the author of temptation, and he had a peculiar interest in the temptation of Jesus. Through temptation comes sin. Sin is the yielding of the will under temptation to do wrong. The devil had a special interest in inducing Jesus to sin. He was the representative of the race. Their fortunes were all involved in His. The consummation of His work as a Redeemer required a sinless life. Hence if Jesus could be induced to yield to temptation, the world"s hope of salvation was forever gone. It is evident, therefore, that the devil exhausted his resources to accomplish that end. Consequently He was "tempted in all points like as we are," and infinitely beyond what we know of temptation. And He who withstood Satan in every onset has promised to be with us to the end, and suffer us not to be tempted above what we are able, if we only keep Him between us and the enemy of our souls. It is a source of profound grat.i.tude that we have a Saviour who has felt in all its forms the tempting power of sin, who is full of sympathy for us in our temptations, and who has promised to ever be in such our faithful friend. Hence the great apostle to the Gentiles, whose life was full of temptation and trial, gives us a reason why we should "draw near with boldness unto the throne of grace," that "we have not a high priest that can not be touched with the feelings of our infirmities; but one that hath been in all points tempted like we are; yet without sin." This very fact in the character of our Saviour gives us humble boldness to approach the throne of grace that nothing else could give.
When we have given way under temptation, and our souls are burdened with a sense of sin, we can come to G.o.d through the mediation of Jesus, with a confidence that His sympathy for us has been perfected by the experience of His own earthly life. For Christ was perfected for the special parts of His work by His mission among men. "For it become him, for whom are all things, and through whom are all things, in bringing sons unto glory, to make the author of their salvation perfect through sufferings." "And having been made perfect, he became unto all them that obey him the author of eternal salvation."
In order to accomplish the great work of redeeming the race, Christ had to be a _man_. He had to be human, as well as divine. Hence it was just as essential that He be the Son of man as that He be the Son of G.o.d. He had to make an offering for sin, and that required a human body. Hence he says, "Sacrifice and offering thou wouldst not. But a body didst thou prepare for me." He had to be human in order to die, and divine in order to conquer death. Hence, while we exalt His divinity, we must none the less appreciate His humanity. We must not cease to contemplate our Lord and Saviour as the Son of man.
NEW TESTAMENT VIEWS OF CHRIST.
VI.--CHRIST THE GREAT TEACHER.
"We know that thou art a teacher come from G.o.d: for no man can do these signs that thou does, except G.o.d be with him" (John iii. 2).
"And it came to pa.s.s, when Jesus ended these words, the mult.i.tudes were astonished at his teaching: for he taught them as one having authority, and not as their scribes" (Matt. vii. 28, 29).
"Never man spake like this man" (John vii. 46).
On "the great day of the feast"--the feast of the tabernacles--in the second year of His ministry, Jesus was performing many miracles, and there was great commotion among the people as to whether He was the Christ. The chief priests and the Pharisees sent officers to take Him.
But they returned without Him. Then the chief priests and Pharisees said, "Why did you not bring him?" They simply reply, "Never man so spake." These were, doubtless, resolute men who were accustomed to obeying orders. But in this case they did not obey orders, nor even try to do it. Their excuse for not doing so was peculiar. They gave no ordinary or natural circ.u.mstances as hindering the execution of orders.
They made no plea to exculpate themselves. They simply said, "No man ever spake like this man." How, then, shall we account for this? There was simply an unearthly majesty in the person, the manner and the words of Jesus, that awed them into inaction. The very fact that such men were so unnerved by the presence and words of Jesus, gives us an idea of His majesty as a teacher, and of His power over men. Thus it was that He could cleanse the temple, overturn the tables of the money-changers, drive out the whole crew who were making merchandise of the house of G.o.d, and no one resisted. When did the world produce another man whose presence alone awed bold officers of the law into disregard of duty, and the chastised mult.i.tude into non-resistance?
Jesus was the world"s great teacher, and yet He was never taught. This fact was recognized by those who knew His history. "The Jews therefore marveled, saying, How knoweth this man letters, having never learned?"
Jesus explained it by saying, "My teaching is not mine, but His that sent me." This is the only satisfactory explanation that can be given.
That Jesus was a man of unequaled wisdom, surpa.s.sing infinitely all the great philosophers of renown, is freely admitted by the best informed of modern skeptics. That the world has been influenced by His teaching infinitely beyond what it has been by that of any other man, is not denied. That the world regards His teaching to-day, after eighteen hundred years from the day of His death as a malefactor and His rest in a borrowed grave, as it has never regarded the teaching of another man, is also an admitted fact. How shall we account for such teaching--teaching of such acc.u.mulating power over ages and generations of men--when He Himself was untaught? The world can not answer the question except as Jesus answered it: "My teaching is not mine, but His that sent me."
Christ was the only teacher among men who never made a mistake. After nearly two thousand years, during which His teaching has been subjected to the severest scrutiny, He stands without conviction as to a single error. Its ethics, its morals, its righteousness, its philosophy, its wisdom, its accuracy, have stood the test of the most rigid investigation.
How can this be accounted for on the hypothesis that Jesus was only a man? The greatest of all other men, with the advantage of the world"s best facilities, and under teachers of renown, have furnished the world with teaching full of mistakes and imperfections. If Jesus were only a man, how came it that He was so infinitely superior to all other men?
And if thus superior in wisdom, righteousness and purity, how belie Himself in claiming to be infinitely more than a man? It were impossible. The two things are mutually destructive. Jesus furnishes the only explanation: "My teaching is not mine, but His that sent me."
Jesus is _the_ teacher of the science of salvation. Others before Him taught the things pertaining to salvation, but their teaching was all by the Spirit of G.o.d, framed with reference to what His was to be.
Others, after Him, taught the way of life, but they taught it as they received it from Him. When He ascended to the Father He sent the Holy Spirit as His advocate. The Spirit imparted to the apostles what He received from Christ. He took the words of the coronated Christ and gave them to the apostles, and they spake as the Spirit gave them utterance (see John xvi. 7, 15). It follows, therefore, that the teaching of the apostles is as infallible as that of the Christ, for it is simply His.
It was not the purpose of Jesus to teach the wisdom of this world. He was not of this world, and His teaching was not with reference to this world. He came from another world, and the things pertaining to another world were the ultimatum of His teaching. The way of salvation is purely a matter of revelation. Man knows nothing about it except what G.o.d has revealed through Christ. The same is true as to that from which we are saved, and that to which we are saved. We know nothing of G.o.d, heaven, h.e.l.l and eternity, except that which is revealed. All that we know of sin and its remedy we learn from the great Teacher. The nature and the consequences of sin we learn from the same source. The revelation of G.o.d is at once the source and limit of our knowledge of sin and righteousness, and their consequences. In the whole scheme of redemption Christ is the central figure; and on it He is the great teacher and supreme authority.
Christ, as a teacher of law and morals, legislates for the heart. Men can take cognizance only of deeds. They can not know the heart. Hence they can judge it only by outward manifestations. But Christ knew what was in man. Hence He could legislate for man"s thoughts, as well as his deeds. Hence He says: "Ye have heard that it was said, Thou shalt not commit adultery: but I say unto you, that every one that looketh on a woman to l.u.s.t after her hath committed adultery with her already in his heart." Even the law of the Ten Commandments legislated against adultery only as an outward act, but Christ legislates against the thought. In this respect, as in many others, He is unique as a teacher.
Finally, He taught by His own authority. This was the cause of the astonishment at the conclusion of the Sermon on the Mount. "The mult.i.tudes were astonished at His teaching; for He taught them as one having authority, and not as their scribes." The scribes taught that which "was said to them of old time," and the traditions of men, but Christ said, "I say unto you." Mark this feature in that discourse. A dozen times does he say, "_I_ say unto you." This was in harmony with that which was predicted of Him as a teacher. "Moses indeed said, A prophet shall the Lord G.o.d raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you. And it shall be, that every soul which shall not hearken to that prophet shall be utterly destroyed from among the people." And in the presence of Moses and Elijah, the great teachers of the past, the divine Father said: "This is my beloved Son, in whom I am well pleased; hear ye him." All this recognizes one of the fundamental principles in the Christian religion--the supreme authority of Christ.
The world seems slow to learn that what He said He said by His own authority, whether personally or through the apostles and prophets; that it needs no other support, and that it is the irrepealable _law_ of the kingdom of G.o.d. Because we are not under the law, but under grace, many conclude that we have a religious lat.i.tude in which we may legislate for ourselves, forgetting that Paul says we are "under law to Christ."
In our supreme ignorance we need a teacher--an infallible teacher; and that we have in the person of Jesus. In order to become wise unto salvation, we must hear and learn of Him. In believing what He says, and doing what He directs, we have His divine a.s.surance of salvation from sin and a home in heaven.
NEW TESTAMENT VIEWS OF CHRIST.
VII.--CHRIST THE DELIVERER.
"And he [Jesus] came to Nazareth, where he had been brought up; and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written,
The spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord.
And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fastened on him.
And he began to say unto them, To-day hath this scripture been fulfilled in your ears" (Luke iv. 16-21).
This sublime pa.s.sage is a quotation of Isaiah lxi. 1-3. It contains several words indicating a character in which the Messiah was to appear, strikingly appreciated by the Jews at the time of the prophecy.
Especially from the time of the Babylonish captivity did the Jews make prominent the idea of a deliverer in the person of their promised Messiah. "_Release_ to the _captives_" and "_liberty_ to the _bruised_"--ill-treated by their captors--was to them a precious proclamation, looked forward to with great anxiety, when deliverance should be proclaimed and Israel should again be the free and favored people of G.o.d.
Since this characteristic was so long appreciated as a matter of prophecy, and Jesus announced its fulfillment in Himself, it is a befitting occasion on which to briefly notice the relation of Christ to prophecy. The understanding of this relationship is important at any time, because it furnishes a valuable cla.s.s of evidence as to the Messiahship and divinity of Jesus. It is especially so at this time, since infidels are making a special effort to destroy the value of prophecy in this respect; and some from whom we should expect better things seem to be a.s.sisting in the work.
A great deal of importance was given to Messianic prophecies during the days of the Saviour and the apostolic age of the church. Indeed, this was the main source of evidence to the Jewish mind that Jesus was the Christ. And the use made of it by Christ and the apostles shows that it was abundant.
When Jesus talked with two of the disciples on their way to Emmaus, on the day of the resurrection, He said to them: "O foolish men, and slow of heart to believe in all that the prophets have spoken! Behooved it not the Christ to suffer these things, and to enter into his glory? And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself." Here Jesus Himself states that Moses and all the prophets prophesied of Him. And when He had returned to Jerusalem, and stood in the midst of the eleven, He said to them: "These are my words which I spake unto you, while I was yet with you, how that all things must needs be fulfilled which are written in the law of Moses and the prophets and the psalms concerning me." Thus the books of Moses, and all the prophets, and the psalms, contained teaching concerning the Christ, according to Jesus"
own statement; and it was all in the form of type and prophecy. Indeed, types are but forms of prophecy.
Jesus charged the Jews with not believing Moses, and gave that as the reason why they did not believe on Him. He said: "For if ye believe Moses, ye would believe me: for he wrote of me. But if ye believe not his writings how shall ye believe my words?" Like modern skeptics, they did not believe the writings of Moses concerning the Messiah--did not believe that they referred to the Messiah; hence their value was destroyed, and they did not believe in Jesus. Had they believed these prophecies they would have believed on Christ.