Expositions of Holy Scripture: Isaiah and Jeremiah Part 33

And the latter temptation attended Him all through His life, and was most insistent at its close. The shadow of the cross stretched along His path from its beginning. But it is to be remembered that he had not the same need of _self_-control which we have, in that His Will was not reluctant, and that no rebellious desires had escaped from its control and needed to be reduced to submission. 'I was not rebellious.' 'The spirit is willing but the flesh is weak' was true in the fullest extent only of Him. So the context gives us His perfect submission of will, and yet the need to harden His face toward externals from which, instinctively and without breach of filial obedience, His sensitive nature recoiled. The reality of the temptation, the limits of its reach, His consciousness of it, and His immovable obedience and resistance, are all expressed in the deep and wonderful words, 'If it be possible, let this cup pa.s.s from Me, nevertheless not as I will, but as Thou wilt.'

II. The perfect inflexible resolve.

'Face like a flint' seems to be quoted in Luke ix. 51; 'Steadily set His face.' The whole story of the Gospels gives the one impression of a life steadfast in its great resolve. There are no traces of His ever faltering in His purpose, none of His ever suffering Himself to be diverted from it, no parentheses and no digressions. There are no blunders either. But what a contrast in this respect to all other lives! Mark's Gospel, which is eminently the gospel of the Servant, is full of energy and of this inflexible resolve, which speak in such sayings as 'I must be about My Father's business'; 'I must work the works of My Father while it is day.' That last journey, during which He 'steadfastly set His face to go to Jerusalem,' is but a type of the whole. Christ's life was a continuous or rather a continually repeated effort.

This inflexible resolve is a.s.sociated in Him with characteristics not usually allied with it. The gentleness of Christ is so obvious in His character that little needs to be said to point it out. To the influence of His character more than to any other cause may be traced the change in the perspective, so to speak, of Virtue, which characterises modern notions of perfection as contrasted with antique ones. Contrast the Greek and Roman type with the mediaeval ascetic, or with the philanthropic type of modern times. Carlyle's ideal is retrograde and an anachronism. Women and patient sufferers find example in Him. But we have in Jesus Christ, too, the highest example of all the stronger and robuster virtues, the more distinctly heroic, masculine; and that not merely pa.s.sive firmness of endurance such as an American Indian will show in torments, but active firmness which presses on to its goal, and, immovably resolute, will not be diverted by anything. In Him we see a resolved Will and a gentle loving Heart in perfect accord. That is a wonderful combination. We often find that such firmness is developed at the expense of indifference to other people. It is like a war chariot, or artillery train, that goes crashing across the field, though it be over shrieking men and broken bones, and the wheels splash in blood. Resolved firmness is often accompanied with self-absorption which makes it gloomy, and with narrow limitations. Such men gather all their powers together to secure a certain end, and do it by shutting the eyes of their mind to everything but the one object, like the painter, who blocks up his studio window to get a top light, or as a mad bull lowers his head and blindly rushes on.

There is none of all this in Christ's firmness. He was able at every moment to give His whole sympathy to all who needed it, to take in all that lay around Him, and His resolute concentration of Himself on His work made Him none the less perfect in all which goes to make up complete manhood. Not only was Christ's firmness that of a fixed Will and a most loving Heart, like one of these 'rocking stones,' whose solid ma.s.s can be set vibrating by a poising bird, but the fixed Will came from the loving Heart. The very compa.s.sion and pity of His nature led to that resolved continuance in His path of redeeming love, though suffering and mockery waited for Him at each turn.

And so He is the Joshua, the Warrior-King, as well as the Priest. That Face, ever ready to kindle into pity, to melt into tenderness, to express every shade of tender feeling, was 'set as a flint.' That Eye, ever br.i.m.m.i.n.g with tears, was ever fixed on one goal. That Character is the type of all strength and of all gentleness.

III. The basis of Christ's fixed resolve in filial confidence.

'The Lord G.o.d will help Me.' So Christ lived by faith.

That faith led to this heroic resistance and immovable resolution.

That confidence of divine help was based upon consciousness of obedience.

It is most blessed for us to have Him as our example of faith and of brave opposition to all the antagonistic forces around us. But we need more than an example. He will but rebuke our wavering purposes of obedience, if He is no more than our pattern. Thank G.o.d, He is more, even our Fountain of Power, from Whom we can draw life akin to, because derived from, His own. In Him we can feel strength stealing into flaccid limbs, and gain 'the wrestling thews that throw the world.' If we are 'in Christ' and on the path of duty, we too may be able to set our faces as a flint, and to say truthfully: 'None of these things move me, neither count I my life dear to myself, that I may finish my course with joy.' And yet we may withal be gentle, and keep hearts 'open as day to melting charity,' and have leisure and sympathy to spare for every sorrow of others, and a hand to help and 'sustain him that is weary.'

THE SERVANT'S TRIUMPH

'He is near that justifieth Me; who will contend with Me? let us stand together: who is Mine adversary? let him come near to Me. 9. Behold, the Lord G.o.d will help Me; who is he that shall condemn Me? lo, they all shall wax old as a garment; the moth shall eat them up.'--ISAIAH l.

8, 9.

We have reached the final words of this prophecy, and we hear in them a tone of lofty confidence and triumph. While the former ones sounded plaintive like soft flute music, this rings out clear like the note of a trumpet summoning to battle. The Servant of the Lord seems here to be eager for the conflict, not merely patient and enduring, not merely setting His face like a flint, but confidently challenging His adversaries, and daring them to the strife.

As for the form of the words, the image underlying the whole is that of a suit at law. It is noteworthy that since Isaiah xli. this metaphor has run through the whole prophecy. The great controversy is G.o.d _versus_ Idols. G.o.d appears at the bar of men, pleads His cause, calls His witnesses (xliii. 9). 'Let them' (_i.e._ idols) 'bring forth their witnesses that they may be justified.'

Possibly the form of the words here is owing to the dominance of that idea in the context, and implies nothing more than the general notion of opposition and victory. But it is at least worth remembering that in the life of Christ we have many instances in which the prophetic images were literally fulfilled even though their meaning was mainly symbolical: as _e.g._ the riding on the a.s.s, the birth in Bethlehem, the silence before accusers, 'a bone of Him shall not be broken,' and in this very contest, 'shame and spitting.' So here there may be included a reference to that time when the hatred of opposition reached its highest point--in the sufferings and death of our Lord. And it is at least a remarkable coincidence that that highest point was reached in formal trials before the ecclesiastical and civil authorities, for the purpose of convicting Him, and that these processes as legal procedures broke down so signally.

Keeping up the metaphor, we mark here--

I. The Messiah's lofty challenge to His accusers. II. The Messiah's expectation of divine vindication and acquittal. III. The Messiah's confidence of ultimate triumph.

I. Messiah's lofty challenge to His accusers.

The 'justifying' which He expects may refer either to personal character or to official functional faithfulness. I think it refers to both, and that we have here, expressed in prophetic outline, not only the fact of Christ's sinlessness, but the fact of His consciousness of sinlessness.

The words are the strongest a.s.sertion of His absolute freedom from anything that an adversary could lay hold of on which to found a charge, and not merely so, but they also dare to a.s.sert that the unerring and all-penetrating eye of the Judge of all will look into His heart, and find nothing there but the mirrored image of His own perfection. I do not need to dwell on the fact of Christ's sinlessness, that He is perfect manhood without stain, without defect. I have had occasion to touch upon that truth in a former sermon on 'I was not rebellious.' Here we have to do not so much with sinlessness as with the consciousness of sinlessness.

Now note that consciousness on Christ's part.

We have to reckon with the fact of it as expressed in His own words: 'I do always the things that please Him. Which of you convinceth Me of sin?' 'The Prince of this world cometh and hath nothing in Me.'

In Him there is the absence of all trace of sense of sin.

No prayer for forgiveness comes from His lips.

No penitence, no acknowledgment of even weakness is heard from Him.

Even in His baptism, which for others was an acknowledgment of impurity, He puts His submission to the rite, not on the ground of needing to be washed from sin, but of 'fulfilling all righteousness.'

Now, unless Christ was sinless, what do we say of these a.s.sertions? 'If we say that we have no sin, we deceive ourselves and the truth is not in us'--are we to apply that canon to Him when He stands before us and asks, 'Which of you convinceth Me of sin?' Surely it augurs small self-knowledge or a low moral standard if, from the lips of a religious teacher, there never comes one word to indicate that he has felt the hold of evil on him. I make bold to say that if Christ were not sinless, the Apostle Paul stood far above Him, with his 'of whom I am chief.' What difference would there be between Him and the Pharisees who called forth His bitterest words by this very absence in them of consciousness of sin: 'If ye were blind ye would have no sin, but now ye say, We see, therefore your sin remaineth.'

Singularly enough the world has accepted Him at His own estimate, and has felt that these lofty a.s.sertions of absolute perfection were borne out by His life, and were consistent with the utmost lowliness of heart.

As to the adversary's failure, I need only recall the close of His life, which is representative of the whole impression made on the world by Him. What a wonderful and singular concurrence of testimonies was borne to His pure and blameless life! After months of hatred and watching, even the rulers' lynx-eyed jealousy found nothing, and they had to fall back upon false witnesses. 'Hearest thou not how many things they witness against Thee?' He stood with unmoved silence, and the lies fell down dead at His feet. Had He answered, they would have been preserved and owed their immortality to the Gospels: He held His peace and they vanished. All attempts failed so signally that at the last they were fain, in well-simulated holy abhorrence, to base His condemnation on what He had said in their presence. 'How think ye, ye have heard the blasphemy?' So all that the adversary, raking through a life, could find, was that one word. That was His sin; in all else He was pure. Remember Pilate's acquittal: 'I find no fault in Him,' and his wife's warning, 'Have thou nothing to do with that just Person.'

Think of Judas, 'I have sinned in that I have betrayed the innocent blood.' Listen to the penitent thief's low voice gasping out in his pangs and almost collapse: 'This man hath done nothing amiss.' Listen to the Centurion telling the impression made even on his rough nature: 'Truly this was a righteous Man.'

These are the answers to the Servant's challenge, wrung from the lips of His adversaries; and they but represent the universal judgment of humanity.

There is one Man whose life has been without stain or spot, whose soul has never been crossed by a breath of pa.s.sion, nor dimmed by a speck of sin, whose will has ever been filled with happy obedience, whose conscience has been undulled by evil and untaught to speak in condemnation, whose whole nature has been like some fair marble, pure in hue, perfect in form, and unstained to the very core. There is one Man who can front the most hostile scrutiny with the bold challenge, 'Which of you convinceth Me of sin?' and His very haters have to answer, 'I find no fault in Him,' while those that love Him rejoice to proclaim Him 'holy, harmless, undefiled, and separate from sinners.'

There is one Man who can front the most rigid Law of Duty and say, 'I came not to destroy but to fulfil,' and the stony tables seem to glow with tender light, as of rocky cliffs in morning sunshine, attesting that He has indeed fulfilled all righteousness. There is one Man who can stand before G.o.d without repentance or confession, and whose claim 'I do always the things that please Him,' the awful voice from the opening heavens endorses, when it proclaims; 'This is My beloved Son in whom I am well pleased.' The lowly Servant of G.o.d flings out His challenge to the universe: 'Who will contend with Me?' and that gage has lain in the lists for nineteen centuries unlifted.

II. The Messiah's expectation of divine vindication and acquittal.

Like many another man, Christ had to strengthen Himself against calumny and slander by turning to G.o.d, and finding comfort in the belief that there was One who would do Him right, and as throughout this context we have had the true humanity of our Lord in great prominence, it is worth while to dwell for a moment on that thought of His real sharing in the pain of misconstruction and groundless charges, and of His too having to say, as we have so often to say, 'Well, there is one who knows. Men may condemn but G.o.d will acquit.'

But there is something more than that here. The divine vindication and acquittal is not a mere hidden thought and judgment in the mind of G.o.d.

It is a declaring and showing to be innocent, and that not by word but by deed. That expectation seemed to be annihilated and made ludicrous by His death. But the 'justifying' of which our text speaks takes place in Christ's resurrection and ascension.

'Manifest in the flesh, justified in the spirit' (1 Timothy iii. 16).

'Declared to be the Son of G.o.d with power, ... by the resurrection from the dead' (Rom. i. 4).

His death seems the entire abandonment of this holy and sinless man. It seems to demonstrate His claims to be madness, His hope to be futile, His promises to be wind. No wonder that the sorrowing apostles wailed, 'We trusted that it had been He who should have redeemed Israel.' The death of Christ, if it were but a martyr's death, and if we had to believe that that frame had crumbled into dust, and that heart ceased for ever to beat, would not only destroy the worth of all that He spoke, but would be the saddest instance in all history of the irreversible sway that death wields over all mankind, and would deepen the darkness and sadden the gloom of the grave. True, there were not wanting even in His dying hours mysterious indications, such as His promise to the penitent thief. But these only make the disappointment the deeper, if there was nothing more after His death.

So Christ's justification is in His resurrection and ascension.

III. The Messiah's confidence of ultimate triumph.

In the last words of the text the adversaries are ma.s.sed together. The confidence that the Lord G.o.d will help and justify leads to the conviction that all opposition to Him is futile and leads to destruction.

We see the historical fulfilment in the fate of the nation. 'His blood be upon us and upon our children.'

We have a truth applying universally that antagonism to Him is self-destructive.

Two forms of destruction are here named. There is a slow decay going on in the opponents and their opposition, as a garment waxing old, and there is a being fretted away by the imperceptible working of external causes, as by gnawing moths.

Applied to persons. To opposing systems.

How many antagonists the Gospel has had, and one after another has been antiquated, and their books are only known because fragments of them are preserved in Christian writings. Paganism is gone from Europe, and its idols are in our museums. Each generation has its own phase of opposition, which lasts for a little while. The mists round the sun melt, the clouds piled in the north, surging up to bury it beneath their banks, are dissipated. The sea roars and smashes on the cliffs, but it ebbs and calms. Some of us have seen more than one school of thought which came to the a.s.sault of Christianity, with colours flying and drums rattling, defeated utterly and forgotten, and so it will always be. One may be sure that each enemy in turn will descend to the oblivion that has already received so many, and can imagine these beaten foes rising from their seats to welcome the newcomer with the sad greeting: 'Art thou also become weak as we? art thou become like unto us?'

We are 'justified' in His 'justification.'