In the New Testament, the name of "Mystery" is often attached to the
truths that form the Gospel. The chief part of this mystery, or "truth
hidden from eternity in God" (Eph. iii. 9), concerned the Person of the
Saviour. When the real nature of this person was unfolded, other things which
had been dark began forthwith to emerge from their obscurity and appear
distinct. It could not but be plain now why blood should be the means of
atonement, since the blood is the out-poured life, and the out-poured life is
the life of Him who is the Son of God. The blood poured out in every sacrifice
spoke of some one giving his life; but the nature of the effect of this
blood-shedding could be understood only when the person, in his worth and
dignity, became known.
Hence it was that all patriarchs and ancient saints
were directed unceasingly to the Living One as the well-spring of their
bliss. Their hands were every day fully employed in offering sacrifice, but yet
all the while their eye was looking beyond that sacrifice for some one yet to
come, who was to cast light on this service and make them "perfect as
pertaining to the conscience" (Heb. ix. 9). Their thoughts (however confusedly)
passed from the types of the work of Christ on to the expected Person of
Christ. And hence Paul declares, the discovery of who this coming one
was, to be the "making manifest of the mystery." When writing to the Romans
(xvi. 23), he thus speaks, "According to my gospel, and the preaching of
(i.e., proclamation concerning) the Lord Jesus Christ; according to
the revelation of the mystery, which had been kept secret since the world
began, but now is made manifest."
It seems that ancient saints were aware
that the Person of the Coming One was to cast light on all the
ceremonials and ordinances which they were taught to observe. For Peter, in
telling of "salvation," states that the prophets who inquired and
searched diligently into it, bent their chief attention toward "the sufferings
of Christ and the glory that should follow" (1 Pet. i. 10, 11). And the same is
implied by the words of our Lord to His disciples in reference to His being now
at length among them in the flesh, when turning to them He said, "Blessed are
the eyes that see the things which ye see; for I tell you that many prophets
and kings have desired to see those things which ye see, and have not seen
them, and to hear those things which ye hear, and have not heard them" (Luke x.
24).
Onward from the hour when first the announcement of a Saviour was
made in the words, "The seed of the Woman shall bruise the head of the
serpent," the anxious inquiries of all saints were directed toward this person,
to know who and what He was to be. The case of the Old Testament believers was
like that of exiles, who had got the promise of return from banishment, but who
saw not the means by which they were to be transported homeward from their
dreary island of captivity. At length one whose eye has looked through the
telescope comes among them, points them to a speck in the distant horizon,
telling them that yonder is the vessel sent to carry them home. They have had
intimations of their sovereign's pardon and goodwill already, but this is the
most satisfactory proof of it. Accordingly, hour after hour do they keep their
eye fixed on that distant object, and their joy rises in proportion as they are
able distinctly to discern that yonder speck is indeed a vessel, bearing
colours that proclaim from what land it has come. Having in their possession
letters sealed with the king's seal, which speak of actual deliverance to be
brought them when such a vessel should touch their coasts, they reckon its
arrival to be their grand hope, and expect to find therein everything needed
for their immediate recall. This was the position of Old Testament saints: they
were gazing on this speck in the distant ocean. The vessel was seen by Job a
little more distinctly than by previous patriarchs, when he sang, "I know that
my Redeemer liveth, and that He will stand on the earth at the latter day;" and
yet more plainly by those who heard that He was to be "Abraham's seed," and
"Shiloh" from the tribe of Judah, and "David's son," as well as "David's Lord."
A still clearer sight was gained when Isaiah stood and cried, "To us a
child is born, to us a son is given, and his name shall be called Wonderful,
Counsellor, the Mighty God!" (Isa. ix. 6). And yet more, when Zechariah
declared that he heard the Almighty call Him "The Man that is My
Fellow!" (xiii. 7). The vessel was now seen with joyful distinctness, and
the hope of the Lord's banished ones grew brighter and brighter, as Malachi
(iii. 1) cried, "The Lord whom ye seek shall suddenly come to His temple."
In revealing salvation to men, in early ages, the Lord arranged His discoveries
in such a way as necessarily led them to give the Person of the Redeemer
a prominent place in all their thoughts. It was with them more the
Redeemer than even redemption. They did not well know how this
Noah was to save them, or how he was to guide the ark through floods, rushing
from below and from above; and how, over these strange billows, he was finally
to land it in the strange harbour of Ararat. But what of this, if they were
really trusting themselves to this Noah, and were identified with him in his
undertaking? He knew, and he would accomplish all.
It was thus also, in
great measure, with the disciples and followers of our Lord in the days of His
flesh. They knew amazingly little of His work in its details, but truly they
clung to His Person. Is there any hint of their loving any other as they loved
Him? They rested on the Shepherd's shoulder, and in so doing were safe. They
did not know how this Shepherd was to save them; how He was to deliver
them from the lion and the bear, and carry them over the burning desert of
wrath; but still, they were safe, because they rested on Him. They clung
to the right person, and committed themselves to His wisdom, and power, and
love.
Was this not the essence of old Simeon's hope of salvation? Was he
not the traveller arrived at the sources of the Nile, surveying the fountain
from which living waters had flowed, and were yet to flow, to fertilise the
earth? When he took up the child Jesus in his arms, the aged saint
exclaimed, "Now Thou art letting Thy servant depart in peace, according to Thy
word, for mine eyes have seen Thy salvation" (Luke ii. 29, 30).
What else but a message about His Person was the gospel preached by the Angel
at Bethlehem, which sent home the shepherds "glorifying and praising God"? The
words were, "A Saviour is born, which is Christ the Lord" (Luke
ii. 11). This is what the Angel calls "good tidings of great joy." Let wise men
and shepherds, let Mary and Joseph, let Zechariah and Elizabeth, let Anna and
Simeon, let all who hear this proclaimed, cling to this Person, and in
Him they shall find salvation. They may not see in what manner, or by what
process, He is to save them, but cling to this Person, and all shall be
well.
The Baptist comes forth. His preaching is a constant pointing to
"the Lamb of God." His finger is ever directing men to Him. All good news is
yonder, and bliss is in that Person, "the Son of God," who stands among
you. He saw the Spirit descend on Him, and ever after bare record that "He was
THE SON OF GOD" (John i. 34).
"Herein is great joy for all people!
The Person we cling to for salvation turns out to be 'SON OF GOD!' The promised Seed of
Abraham, and the Seed of the Woman, in whom all our hope is treasured up, is
none other than the SON OF GOD!
What may we not expect of Him! How full may our cup now be!" Some such must
have been the feelings of those who first saw the glorious truth, especially
when the discovery burst fresh upon them.The news would fly from one to another
- "The Messiah is none other than God! GOD is manifest
in flesh" * (1 Tim. iii. 16).
And little as they knew of the mode of His working, or how He was to
proceed in going forward to save them, they clung to His Person closer than
ever. As their fathers followed the cloudy pillar, longing to see the face of
Him who sat therein, so they followed Jesus, longing to see what He would yet
reveal of Himself and of His ways.
And they were right in so clinging to
Him. Peter was asked, along with his fellow-disciples, "Whom do men say that I
the Son of Man am?" (Matt. xvi. 13), obviously with the view of bringing out
fully who this Saviour was who appeared under that form. And his reply, "Thou
art Christ, the Son of the living God," drew forth the declaration,
"Blessed art thou, Simon Bar-jona! Flesh and blood hath not revealed it unto
thee, but My Father which is in heaven." So great was the discovery - He that
is come to save is God! For such a one must be able to save. He cannot
but bring full salvation - a salvation that will have length and breadth in it,
height and depth, sufficient every way for a sinner.
It was thus also that Peter made a similar confession on another occasion (John vi. 69) with great emphasis: "We believe and are sure that Thou art the Christ, the Son of the living God." He adheres to this Person; and yet so little does he understand the work which that Person is to perform, that on the mention of suffering, and reproach, and death (Matt. xvi. 21), "that He must suffer many things of the elders, and chief priests, and scribes, and be killed," though followed by resurrection, he peremptorily insists that the idea was utterly inconsistent with his Lord's dignity and char- acter. We are ready to think that ignorance of, or mistake regarding, the work of Christ is as hurtful and dangerous as misunderstanding His Person. But the Lord Himself lays somewhat greater stress upon our not mistaking His Person. That Person is the mine; His work is one of the treasures which come to the surface when the mine is wrought.
It was not enough that a Jew confessed Jesus to be the Christ -
the Messiah. He might do this and yet be ignorant of the Saviour. He must know
Messiah to be SON OF GOD, if he
was to know true salvation. For what could Messiah do for sinners if (like the
Christ of Socinians) He were only a superior, though extraordinary man - and
what could a Messiah do for such sinners as we are, if He were (like the Christ
of Arians) only at the top of the angelic scale? We needed a Messiah who could
"save to the uttermost," and none other than the SON OF
GOD could stretch the cords of salvation thus far. It is
on this account that our Lord Himself says most solemnly in John viii. 24,
"If ye believe not that I am He, ye shall die in your sins." He had
declared Himself "from above" (ver. 23), and "not of this world," and had said,
"I am not alone, but I and the Father that sent me" (ver. 16). And now, turning
to the cavilling crowd of Pharisees, He looked them in the face, and with awful
seriousness and majesty in His tone, assured them, "If ye believe not I am
He (the Person whom I have said I am), ye shall die in your sins."
But did not the disciples falter oftentimes in their views of His Person?
And did not the ancient saints fall short of knowing the Promised Seed to be
GOD THE SON? So far this is true.
But at least they expected a Saviour from the Lord Jehovah, and were ready to
welcome this Person without faltering or hesitation. Perhaps there were none of
those saints who had not some idea, however dim, of God being somehow
in the salvation promised; and never certainly did any saved men, in any
age, deny or slight the Godhead of the Saviour, when revealed to his astonished
gaze. Every saved soul has been too glad to find God Himself the Saviour;
"Behold God is my salvation," - and seeing Him has said, "I will trust
and not be afraid; for the Lord Jehovah is my strength and my song; He
also is become my salvation. Therefore with joy will we draw water out of the
wells of salvation" (Isa. xii. 2, 3).
"Hidden from all ages past
Was the Cross's mystery;
Death a while a veil had cast
O'er that first dear family;
But
they saw Him and believed,
And as Lord and God received."
The saints' hopes have, in every age, revolved around "Him that cometh in the name of the Lord." To have the heart fixed on the Lord, and on Him whom He was to send, is the heart and kernel of ancient faith. It is the Old Testament form of our Gospel that we hear when, in the "song of songs," the Spouse dwells upon the Beloved, and repeats and reiterates His praises. Who this Beloved is seems scarcely known; He has a veil on His Person; but, nevertheless, there is a mysterious strength of feeling between this Beloved and those who sing of Him, arising from the secret fact that GOD THE SON is the Beloved under the veil.
"Who is this that cometh up from the wilderness, leaning upon her Beloved" (Song viii. 5). This surely is a sketch of Patriarchal and Jewish faith - just as the figure of the "Sheep on the Shepherd's shoulder," so often appearing on the tombs in the catacombs at Rome, is the symbol of the same faith in New Testament times.
When the Apostle John, in his first Epistle, thus writes (chap. v. 20) to the saints: "And we know that the SON OF GOD is come!" he unquestionably is uttering, and intending to utter, the full gospel-privileges of believers. He says that this distinguished them from the world - viz., they know that the promised Seed had come, and that He was the Son of God. By that time the Church had arrived at clearer light; for John in his gospel (vi. 69) tells of Peter's glowing animation as he confessed, Thou art Messiah, the Son of the living God; and of Martha's unhesitating declaration, that, as a matter of course, she, a disciple of the Lord Jesus, believed that He was "The Messiah, the Son of God, who should come into the world." Nor was it otherwise when disciples were able to give more precise details of the Person, as we see in the Ethiopian eunuch's joyful confession, "I believe that Jesus Christ is the Son of God!" We may conceive his feelings - he had journeyed far, many a hundred miles - risking the favour of his queen, and caring little for his place of rank. He had sought rest for his awakened soul in vain, even in Jerusalem at their solemn feasts. But a stranger, a true evangelist, is sent to him, as his chariot rolls lazily and silently over the sandy desert-road towards Gaza, and finds him reading in the fifty-third of Isaiah concerning one "led as a Lamb to the slaughter." The stranger tells him who this was, and how, and why, and when He had been led to death; and proclaims the tidings, that "this Lamb was Son of God!" What a flash of amazement and delight passes over the Ethiopian's countenance! He is under the teaching of the Holy Ghost (for it was He who was hovering over him, v. 29-39), and saw in a moment what that fact implied. Here is room for my soul now! Here my burdened spirit may repose.*
The Person who is the Lamb is Son of God! Here is not a narrow point of a rock, rising above the surrounding water, but no more than barely sufficient for one to stand upon: here is a broad continent to which the eye sees no limit! With what exultation is he filled in confessing, "I believe that Jesus Christ is the Son of God!"
We are wrong, in our day, when we speak more of the work of Christ than of His person - directing more attention to the shadow afforded by the great Rock than to the Rock itself. This is not done in the Apostolic Epistles - there the work is not separated from the worker, but ever kept beside him, and He beside the work.*
In Romans iii. 22, the righteousness is said to be, not "by faith in
the work" of Christ, but "by faith of Jesus Christ, unto all and
upon all them that believe." And again in verse 24, "Justified freely by his
grace, through the redemption that is in Christ Jesus, whom God has set
forth to be a propitiation through faith in His blood." Again, in chap. v. 1,
"We have peace through our Lord Jesus Christ by whom also we have
access by faith into this grace wherein we stand." Again, in chap. vi. 4, "We
are buried with Him," or, verse 8, "we are dead with Him."
Union to Him, as our representative, is the very heart of the argument. Or, if
the Apostle is writing freely about Christian blessings, as in Eph. chap. i.,
we are told of being "blessed with all spiritual blessings, in heavenly places,
in Christ;" and (verses 6, 7) of being "accepted in the Beloved, in
whom we have redemption."
These men of God, whom the Holy Spirit
inspired, lead the sinner to the shade of the Plant of Renown; but all the
while they are occupying his attention by pointing out the Plant itself - its
majestic form, and glorious growth, and ever green foliage, and the immense
sweep of its branches; and while they are thus engaged, the traveller is
refreshed tenfold more effectually than if he had been content merely to
stretch himself along in motionless repose beneath the spreading boughs. "We
have boldness to enter the holiest by the blood of Jesus," says the apostle;
but forthwith he adds, "Having an High Priest over the House of God" (Heb. x.
19, 21).
The Lord's Supper also, if it be rightly understood, cannot fail to fix our eye on the Person. No doubt it speaks of the death, and of the New Covenant ratified by that death, and so of pardon and holiness, and all other connected benefits. But who can overlook the Benefactor amid his benefits? Are we not led directly, at that holy ordinance, to His Person, inasmuch as union to Him is the truth most remarkably exhibited therein? Union to Him who gives us His blood to ratify the New Covenant, and who gives us Himself as the food of our souls, is surely the very essence of the Lord's Supper. We show His "death," with our eye on "Him who died." We show His sufferings of body and of soul, with our eye on the suffering one. We think of our sins requiring such a remedy - our wounds needing such balm - but still with our eye fixed on the Person whose stripes heal us. "Till He come" fixes yet again our eye on Himself, so that its gaze passes from the day of His agony onward to the day of His glory, and looks out for the "King in His beauty," as well as looks back on His marred form.
The Holy Ghost delights in the Person of Christ. It was to honour not only His work, but Himself, that He descended on the day of His baptism. It is not merely the work, but the doer of it, that He delights to honour. The expressions, "He will glorify Me" (John xvi. 14), and "He shall testify of Me" (xv. 26), do not, of course, exclude His work; they necessarily imply it; only they do not mean His work apart from Himself. The Holy Ghost will ever honour the setting forth. of the Person who has given glory to God in the highest, and is Himself God over all. We may expect Him to bless us most when we are rather dwelling on the benefits as so many proofs of the Benefactor's heart, than stopping short at these benefits, seeking no more than how to make them our own. The hospital, with its ample accommodation, and its stores of medicine and nourishment, and its supply of all that the sick, however many, can require, with access free to all, at every hour of night or day, this is one thing - but how much better, when besides, we have the presence of the founder and Physician Himself, passing through every room - bending over every sick-bed - uttering words and beaming forth looks of sympathy. Would you commend the place, and forget the physician? And will the Holy Ghost commend the Saviour's benefits, if thereby you are to be led to overlook Himself?
Transcribed from The Person of Christ by Andrew A.Bonar
D.D.,
first published
EDINBURGH, ANDREW STEVENSON,
9 NORTH BANK
STREET,
1888
HTML transcription files copyright © 2001-2006.
Jane Newble
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This page added 30 October 2001