Thos. Hutton.
1898 155 The great question for souls everywhere is not so much, What think ye of Christ's moral teaching? as "What think ye of Christ" Himself? It is not only conceivable but certain that many would accept much of His teaching without accepting His personal dignity and rights. The scribe said, "Well, Master, Thou hast said the truth"; but we have no evidence that he ever believed in his heart that Jesus was the Son of God.
To the ruler of the Jews who came to Jesus by night and said, "Rabbi, we know that thou art a teacher come from God," the Lord Jesus immediately replied, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God"; and "Ye must be born again." There is in this a marked difference between Christ and all other teachers. Their personal place is quite subordinate to what they lay down for their disciples. Nay more; it is becoming, and frequently convenient, that the teacher's personality should be hidden and forgotten in his message. But in Christ the wondering eyes are filled with the Lord Jesus Himself, ever the Son of God, and seated now as the glorified Son of man, after atonement, "where our sins no more can rise."
Miracles, as wrought by Christ's servants, were proofs of their mission. They gave weight to their testimony to the Master, though His servants were careful to take no credit for the miracles to themselves. But miracles, as wrought by Christ Himself, were evidence of His divine personality, and manifested forth His glory and His grace. God Himself, at Christ's baptism and transfiguration, gave testimony to the Person of His Son. The Holy Spirit expressly came down to earth on the day of Pentecost to glorify Christ, working signs by His servants in His name; and He has abode here ever since. It was because of Christ's personal title that the Pharisees took up stones to stone Him; and it was the Saviour's own assertion of the truth relating to His person that led to His rejection and death.
It is clear from scripture on the other hand (and this is the living court of appeal), that the Person with the work of Christ is and must be the solemn question for every soul. Only unbelief can dare to treat it as a secondary question. At the same time, those who love Him will surely keep His word: for He is God no less than the Father. Hence it is to Christ Himself, that the weary and heavy laden are invited to come; and him that cometh to Christ He will in no wise cast out. Though conduct flows from the life given in Christ, and a right character is more or less speedily formed; yet the conscience finds peace through faith in Christ's blood. It is God's will; and so the Holy Ghost testifies to His work (Heb. 10). So decidedly clear is this that advanced Christians, of all others, still live on, and finally leave this scene rejoicing in the Lord Himself, and in Him rejoicing always, not in their own character and conduct. They rightly regard all devotedness to His name, vital and real as it is, as the outcome of life in Him, in no way as the cause of it. They faithfully and wisely take their stand on such words as these, "Whosoever believeth that Jesus is the Christ, is born of God," "Who is he that overcometh, but he who believeth that Jesus is the Son of God?" With the deepest pity for others, they see no prospect for those who reject Him, but "the blackness of darkness for ever." It was the Person of Christ, even when a Babe, which led the devout Simeon to say, "Lord, now lettest thou thy servant depart in peace; for mine eyes have seen thy salvation."
Christian practice is tested by our confession of the Person of Christ. Christ taught nothing more plainly than that those who confess Him before men He will confess before all heaven; and that those who deny Him He cannot but there and then deny. On the other hand, "Whosoever confesseth that Jesus is the Son of God, God dwelleth in him (by His Spirit), and he in God." We are bound to test any and every man by the confession of Christ's Person. 1 John 4:2 really means, "Every spirit which confesseth Jesus Christ come in flesh is of God." It is the Person of Christ, not the fact of His birth, life or death, which is confessed. The simple fact many unbelievers do not deny. The translators by making it the admission of the mere fact, instead of the confession of Him Who came in flesh, have spoilt the sense. It supposes His divine place. Of no other is there any force in saying that He came in flesh. Every other man must come in flesh, or not come at all. He might have come in divine glory, or in angelic. But He was pleased to come truly man, though in Himself true God.
Again, "Who do men say that I, the Son of man, am?" and "Who do ye say that I am?" These are questions that the Lord put concerning Himself. Simon Peter answered, "Thou art the Christ, the Son of the living God." The Lord replied, "Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." We see here the value of this confession in the eyes of Christ; and we learn that none make it, but those who are directly taught of God. On it His church is built.
Persecution is to be expected in connection with the confession of Christ; whereas the propagation of His moral teaching only might be popular with Jews and Gentiles. Before Christ came, and since, persecution for righteousness' sake was and is to be expected; but the advance on Matt. 5:10 in the next verse 11 is noteworthy. Persecution in the former verse is "for righteousness' sake"; but in verse 11 it is expressly for "Christ's sake." Here it concerns His Personal honour. Again, in Matt. 10. the Lord warns His followers that for the sake of His name they shall incur the hatred of all men.
Is there any one thing here below which so much provoked the enmity of man? So we read in the Acts of the Apostles. In sending forth the apostle Paul the Lord said, "I will show him how great things he must suffer for my Name's sake." How often has it been felt that, in proportion as the Person of Christ is kept in the background, while divinegoodness is proclaimed, or the subjects of creation, or the providential government of God dwelt upon, the opposition to the preacher gives place to human applause. It does not even disturb a guilty conscience. But this is not to preach Christ, though these truths may have their place. "Revile Christ," said the Proconsul to Polycarp, "and I will set thee at liberty." "Eighty and six years have I served Him," answered Polycarp, "and He never did me any wrong. How then can I blaspheme my King and Saviour?" This might be a poor confession; but it did not save Polycarp.
1898 167 In examining the commission and work of the Apostles and Evangelists we find that testimony was meant to centre itself in the first place on the person of Christ; and this it actually did. "Ye shall be witnesses of Me," said Christ before ascending on high. And this holds true to the last Epistle of John, where we read of those who "went forth for the Name."
So Peter's address on the day of Pentecost is all about the Lord; and the apostles in general ceased not to preach and teach Jesus Christ. A later chosen apostle dealt specially with this object, subject, and aim; but it characterises the message of all. So Philip the evangelist went down to Samaria, and preached Christ unto them. Later on, when sent to the Eunuch, the question was mainly concerning the person. "Of whom," asked the Eunuch (not "of what"), "speaketh the prophet thus? of himself or some other man?" And Philip "began at the same scripture and preached unto him Jesus."
We have seen in scripture already referred to that Paul was to bear Christ's name to the Gentiles. In Galatians the apostle makes it specially clear that the person of Christ was the absorbing theme of his preaching. He tells us that God revealed His Son in him, that he might preach Him among the heathen." At Corinth the apostle tells them that, when he entered that city of pleasure, he determined to know nothing save Jesus Christ, and Him crucified. In 2 Cor. 4:4 should be read the "gospel of the glory of Christ," not the "glorious gospel of Christ." It is Himself in heavenly glory, where He in fact was seen. Him the god of this world is careful to keep from the minds of the lost.
From this scripture reference and quotation, and it might be far more, it is certain that Christ Himself was the theme, ever true and fresh and blessed in the preaching of those He sent forth; and thus their message was something very different from the advocacy of abstract principles of goodness, benevolence, ethics, and philanthropy. Those who live merely to proclaim instincts of morality are on natural or heathen ground. Such as preach Christ know that, whether men accept or reject Him, the service is not lost, because it is done to Him; and His Father honours it. Again, we find that Christ made believing God and love to Himself, not principles of human excellence, the test of discipleship. The majesty of His person is purposely in view, before all earthly relationships: "He that loveth father or mother more than Me is not worthy of Me."
So it is that the language of Christian devotion, and the hymns of Christian praise, like the sayings of Christian martyrs, testify that Christianity is just devotion to the truth and will of the Son of God. Christ's love, Who had spoken to him from heaven in tones tender and true with a power he never forgot, with a soul-winning and conquering voice that made Christ always more and better to him than anything or anyone else, constrained the great apostle of the Gentiles to say, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."
Our best hymn-writers would agree in this that
"Christ's glory fills eternity —
Eternity which was and is,
And all eternity to be
Shall shine with His undying praise."
Further, we find that Christ Himself is the centre of Christian worship and joy. To those who are gathered to His name He promises His presence, no matter how few there may be. It is in "the Lord" that the apostle instructs us to rejoice; and surely the bulk of proper Christian teaching is to set forth the Lord's divine and varied glories, so that hearts may be drawn out to Him in worship, thanksgiving and praise. But in relation to no subject is this question of the person of the Lord more important, than in its bearing on Christian hope. Both for the Lord and for the Christian the question becomes simply and exceedingly personal. For we read, "I go to prepare a place for you; and if I go, I will come again and receive you unto myself, that where I am, there ye may be also." The consummation of Christian hope is His coming and our being with the Lord in glory. How could those who "love not our Lord Jesus Christ" find any joy or rest in being "for ever with the Lord?" They are anathema. The songs and services of His saints would be insufferable weariness to such.
Enough light on that blessed future is given to know that heaven will be filled with praise of Christ. The elders are seen to have crowns on their heads, they wear white robes, they sit on thrones. In the midst of divine power and glory, they sing, "Thou art worthy, for Thou wast slain, and hast redeemed to God by Thy blood." The glory of Christ's person gives eternal efficacy to His atoning work, which is everything to His saints even in heaven; as it makes Him unspeakably precious to them now and for ever.
Hsin Hwa, Chinkiang. Thos. Hutton.