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 Savior'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 forever.” 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 4:22Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: (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 spoiled 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. 5:1010Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. (Matthew 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 honor. 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 divine goodness 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 Savior?” This might be a poor confession; but it did not save Polycarp.
(To be concluded, D.V.)