The Great Doctrines of the Bible Part 9

How would it sound to say, "In the name of the Father" _and of Moses?_ Would it not seem sacrilegious? Can we imagine the effect of such words on the apostles?

c) Other Pa.s.sages.

John 14:23--"We will come: the Father and I." 17:3--"And this is life eternal that they might know thee, the only true G.o.d, _and Jesus Christ."_ The content of saving faith includes belief in Jesus Christ equally with the Father. 10:30--"I and my Father are one." "One" is neuter, not masculine, meaning that Jesus and the Father const.i.tute one power by which the salvation of man is secured.

2 Thess. 2:16, 17--"Now our Lord Jesus Christ himself, and G.o.d, even our Father...comfort your hearts." These two names, with a verb in the singular, intimate the oneness of the Father with the Son.

7. THE SELF-CONSCIOUSNESS OF JESUS REGARDING HIS OWN PERSON AND WORK.

It will be interesting to search the Gospel records to ascertain what was in the mind of Jesus concerning Himself--His relation to the Father in particular. What bearing has the testimony of Jesus upon the question of His deity? Is the present Christian consciousness borne out by the Gospel narratives? Is Jesus Christ a man of a much higher type of faith than ours, yet one with whom we believe in G.o.d? Or is He, equally with G.o.d, the object of our faith? Do we believe _with Him_, or _on_ Him? Is there any indication in the words ascribed to Jesus, as recorded in the Gospels, of a consciousness on His part of His unique relation to G.o.d the Father? Is it Jesus Himself who is responsible for the Christian's consciousness concerning His deity, or is the Church reading into the Gospel accounts something that is not really there? Let us see.

a) As Set Forth in the Narrative of His Visit to the Temple.

Luke 2:41-52. This is a single flower out of the wonderfully enclosed garden of the first thirty years of our Lord's life. The emphatic words, for our purpose, are "thy father," and "my Father." These are the first recorded words of Jesus. Is there not here an indication of the consciousness on the part of Jesus of a unique relationship with His heavenly Father? Mary, not Joseph, asked the question, so contrary to Jewish custom. She said: "Thy father"; Jesus replied in substance: "Did you say _my_ father has been seeking me?"

It is remarkable to note that Christ omits the word "father" when referring to His parents, cf. Matt. 12:48; Mark 3:33, 34. "_My_ Father!" No other human lips had ever uttered these words. Men said, and He taught them to say, "_Our_ Father." It is not too much to say that in this incident Christ sees, rising before Him, the great truth that G.o.d, and not Joseph, is His Father, and that it is in His true Father's house that He now stands.

b) As Revealed at His Baptism:

Matt. 3:13-17; Mark 1:9-ll; Luke 3:21. Here are some things to remember in connection with Christ's baptism: First, Jesus was well acquainted with the relation of John and his ministry to the Old Testament prophecy, as well as of John's own announcement that he was the Messiah's fore-runner, and that he (John) was not worthy to untie the latchet of Christ's shoes. Second, to come then to John, and to submit to baptism at his hands, would indicate that Jesus conceded the truth of all that John had said. This is emphasized when we remember Jesus' eulogy of John (Matt. 11).

Thirdly, There is the descent of the Spirit, and the heavenly voice; what meaning did these things have to Jesus? If Christ's sermon in the synagogue at Nazareth is of any help here, we must believe that at His baptism, so much more than at the age of twelve, He was conscious that in thus being anointed He was a.s.sociating Himself in some peculiar way with the prophecy of Isaiah, chapters 42 and 61: "Behold my Servant... I have put my Spirit upon Him." All, therefore, that must have been wrapped up in the thought of the "Servant of the Lord" in the Old Testament would a.s.suredly be quickened in his consciousness that day when the Spirit descended upon Him. See also Luke 4:16-17; Acts 10: 38; Matt. 12:28.

But what did the heavenly voice signify to Christ? "This is my beloved Son" takes us back to the second Psalm where this person is addressed as the ideal King of Israel. The last clause--"in whom I am well pleased"--refers to Isaiah 42, and portrays the servant who is anointed and empowered by the endowment of G.o.d's Spirit. We must admit that the mind of Jesus was steeped in the prophecies of the Old Testament, and that He knew to whom these pa.s.sages referred.

The ordinary Jew knew that much. Is it too much to say that on that baptismal day Jesus was keenly conscious that these Old Testament predictions were fulfilled in Him? We think not.

c) As Set Forth in the Record of the Temptation.

Matt. 4:1-11; Mark 1:12, 13; Luke 4:1-13. That Jesus entered into the temptation in the wilderness with the consciousness of the revelation He received, and of which He was conscious at the baptism, seems clear from the narratives. Certain it is that Satan based his temptations upon Christ's consciousness of His unique relation to G.o.d as His Son. Throughout the whole of the temptation Satan regards Christ as being in a unique sense the Son of G.o.d, the ideal King, through whom the kingdom of G.o.d is to be established upon the earth. Indeed, so clearly is the kingship of Jesus recognized in the temptation narrative that the whole question agitated there is as to how that kingdom may be established in the world. It must be admitted that a careful reading of the narratives forces us to the conclusion that throughout all the temptation Christ was conscious of His position with reference to the founding of G.o.d's kingdom in the world.

d) As Set Forth in the Calling of the Twelve and the Seventy.

The record of this event is found in Matt. 10; Mark 3:13-19; 6:7-13; Luke 9:1-6; 10:1-14. This important event in the life of our Lord had an important bearing upon His self-consciousness as to His person and work. Let us note some of the details:

_First_, as to the number, twelve. Is there no suggestion here with reference to the New Jerusalem when the Messiah shall sit upon the throne surrounded by the twelve apostles seated on their thrones? Is not Jesus here conscious of Himself as being the centre of the scene thus described in the Apocalypse?

_Second_, He gave them power. Is not Jesus here repeating what had been done for Him at His baptism: conveying super-human power?

Who can give this power that is strong enough to make even demons obey? No one less than G.o.d surely.

_Third_, note that the message which He committed to the twelve concerned matters of life and death. Not to receive that message would be equivalent to the rejection of the Father.

_Fourth_, all this is to be done in _His_ name, and for _His_ name's sake. Fidelity to Jesus is that on which the final destiny of men depends. Everything rises or falls in its relation to Him. Could such words be uttered and there be no consciousness on the part of the speaker of a unique relationship to the Father and the things of eternity? Know you of anything bolder than this?

_Fifth_, He calls upon men to sacrifice their tenderest affections for Him. He is to be chosen before even father and mother (Matt.

10:34-39).

e) As Revealed in the Sermon on the Mount.

Matt. 5-7; Luke 6:20-49. Two references will be sufficient here.

Who is this that dares to set Himself up as superior to Moses and the law of Moses, by saying, "But _I_ say unto you"? Then, again, listen to Christ as He proclaims Himself to be the judge of all men at the last day (Matt. 7:21). Could Jesus say all this without having any consciousness of His unique relationship to all these things? a.s.suredly not.

B. THE WORK OF JESUS CHRIST.

The Death of Jesus Christ.

I. ITS IMPORTANCE.

1. IT HAS A SUPREME PLACE IN THE CHRISTIAN RELIGION.

Christianity is a religion of atonement distinctively. The elimination of the doctrine of the death of Christ from the religion that bears His name would mean the surrender of its uniqueness and claim to be the only true religion, the supreme and final revelation from G.o.d to the sons of men. It is its redemption feature that distinguishes Christianity from any and all other religions. If you surrender this distinctive Christian doctrine from its creed, then this supreme religion is brought down to the level of many other prevailing religious systems. Christianity is not merely a system of ethics; it is the history of redemption through Jesus Christ, the personal Redeemer.

2. ITS VITAL RELATION TO JESUS CHRIST.

The atonement is so closely related to Jesus Christ, so allied to His work, as set forth in the Scriptures, that it is absolutely inseparable from it. Christ was not primarily a religious teacher, a philanthropist, an ethical example; He was all these, yea, and much more--He was first and foremost the world's Saviour and Redeemer.

Other great men have been valued for their lives; He, above all, for His death, around which G.o.d and man are reconciled. The Cross is the magnet which sends the electric current through the telegraph between earth and heaven, and makes both Testaments thrill, through the ages of the past and future, with living, harmonious, and saving truth. Other men have said: "If I could only live, I would establish and perpetuate an empire." The Christ of Galilee said: "My death shall do it." Let us understand that the power of Christianity lies, not in hazy indefiniteness, not in shadowy forms, not so much even in definite truths and doctrines, but in _the_ truth, and in _the_ doctrine of Christ crucified and risen from the dead. Unless Christianity be more tnan ethical, it is not, nor can it really be ethical at all. It is redemptive, dynamic through that redemption, and ethical withal.

3. ITS RELATION TO THE INCARNATION.

It is not putting the matter too strongly when we say that the incarnation was for the purpose of the atonement. At least this seems to be the testimony of the Scriptures. Jesus Christ partook of flesh and blood in order that He might die (Heb. 2:14). "He was manifested to take away our sins" (1 John 3:5). Christ came into this world to give His life a ransom for many (Matt. 20:28). The very purpose of the entire coming of Christ into the word, in all its varying aspects, was that, by a.s.suming a nature like unto our own, He might offer up His life as a sacrifice for the sins of men.

The faith of the atonement presupposes the faith of the incarnation.

So close have been the relation of these two fundamental doctrines that their relation is one of the great questions which have divided men in their opinions in the matter: which is primary and which secondary; which is to be regarded as the most necessary to man's salvation, as the primary and the highest fact in the history of G.o.d's dealings with man. The atonement naturally arises out of the incarnation so that the Son of G.o.d could not appear in our nature without undertaking such a work as the word atonement denotes. The incarnation is a pledge and antic.i.p.ation of the work of atonement.

The incarnation is most certainly the declaration of a purpose on the part of G.o.d to save the world. But how was the world to be saved if not through the atonement?

4. ITS PROMINENCE IN THE SCRIPTURES.

It was the claim of Jesus, in His conversation with the two disciples on the way to Emmaus, that Moses, and all the prophets, indeed, all the Scriptures, dealt with the subject of His death (Luke 24:27, 44). That the death of Christ was the one great subject into which the Old Testament prophets searched deeply is clear from 1 Pet. 1:11, 12. The atonement is the scarlet cord running through every page in the entire Bible. Cut the Bible anywhere, and it bleeds; it is red with redemption truth. It is said that one out of every forty-four verses in the New Testament deals with this theme, and that the death of Christ is mentioned in all one hundred and seventy-five times. When you add to these figures the typical and symbolical teaching of the Old Testament some idea is gained as to the important place which this doctrine occupies in the sacred Scriptures.

5. THE FUNDAMENTAL THEME OF THE GOSPEL.

Paul says: "I delivered unto you first of all (i.e., first in order; the first plank in the Gospel platform; the truth of primary importance) . . . that Christ died for our sins" (1 Cor. 15:1-3).

There can be no Gospel story, message or preaching without the story of the death of Christ as the Redeemer of men.

6. THE ONE GRAND THEME IN HEAVEN.

Moses and Elias, the heavenly visitors to this earth, conversed about it (Luke 9:30, 31), even though Peter was ashamed of the same truth (Matt. 16:21-25). The theme of the song of the redeemed in heaven is that of Christ's death (Rev. 5:8-12).

II. THE SCRIPTURAL DEFINITION OF THE DEATH OF CHRIST.

The Scriptures set forth the death of Jesus Christ in a four-fold way:

1. AS A RANSOM. Matt. 20:28; 1 Pet. l;18; 1 Tim. 2:6; Gal. 3:13.

The meaning of a ransom is clearly set forth in Lev. 25:47-49: To deliver a thing or person by paying a price; to buy back a person or thing by paying the price for which it is held in captivity. So sin is like a slave market in which sinners are "sold under sin"

(Rom. 7:14); souls are under sentence of death (Ezek. 18:4). Christ, by His death, buys sinners out of the market, thereby indicating complete deliverance from the service of sin. He looses the bonds, sets the prisoners free, by paying a price--that price being His own precious blood.

To whom this ransom is paid is a debatable question: whether to Satan for his captives, or to eternal and necessary holiness, to the divine law, to the claims of G.o.d who is by His nature the holy Lawgiver. The latter, referring to G.o.d and His holiness, is probably preferable.

Christ redeemed us from the curse of a broken law by Himself being made a curse for us. His death was the ransom price paid for our deliverance.

2. A PROPITIATION. Rom. 3:25; 1 John 2:2; Heb. 2:17 (R. V.).

Christ is the propitiation for our sins; He is set forth by G.o.d to be a propitiation through His blood.