Down to Earth But Heavenly Minded

The Unanswered Question

“While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose Son is He? They say unto Him, The Son of David. He says unto them, How then doth David in Spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on My right hand, till I make thine enemies thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions” (Matthew 22:41-46).

The soul which has experienced the personal love of our Lord Jesus Christ delights to linger near Him and to drink in His own words which are a well-spring of life. Such an one has learnt about the completed work of Christ upon the cross, and that His precious blood shed there has cleansed him from every sin. Peace with God is his, and he is justified by faith! Furthermore he knows that sin itself has been put away by the atoning sacrifice of his Saviour, and has been made meet for the bright home of the Father where Jesus has gone!

What more can he desire until he is actually taken to be with Him? There is one thing he desires, and that is to behold the beauty of the Lord in the nearness given to him, and in faith to receive the life-giving words (like Mary did of yore) which the holy lips of our Lord poured forth so graciously. Jesus is known as the Son of God who loved him and gave Himself for him. In truth he gladly says, “Thou hast the words of eternal life!” The Father has said, “Hear ye Him,” and it brings present peace and blessing to do so. Interruptions and grievous embarrassments may be experienced in a groaning and sinful world like this, but, thank God, it is to the One who loves us with a divine and everlasting love to whom our redeemed souls instinctively turn, and this becomes increasingly true as we prove His grace and grow in the surpassingly excellent knowledge of Himself.

Concerning the Christ

They were His own words which propounded the unanswered question at the head of this paper, and it is recorded, “From that day forth” those who had till then arraigned Him asked Him no more questions (Matthew 22:46). Various important enquiries had been made, but the greatest of all was that raised by our Saviour. It was THE question of all questions, for it was concerning HIMSELF—concerning the Messiah, which being interpreted is the Christ. Involved in this is the establishment of all promised blessedness and the vast range of earthly, heavenly, universal glory, for the good pleasure of our God and Father. By definite prophecy and inspired type the Spirit of God had clearly pointed on in the sacred Scriptures to the rich glories which should surround Him, and since His work of redeeming love has been finished through the sufferings of the cross, and since His bodily resurrection and His ascension to the throne on high, the Holy Spirit has made known the very mystery of God’s will, to centre up “all things in the Christ, the things in the heavens and the things upon the earth” (Ephesians 1:10). Men could give no answer to His own question in regard to Himself, and no wonder.

Before He ascended to the Father, He told His own that the Spirit would be sent to them, and He would on the one hand expose the sinful state of an unbelieving world and on the other glorify the Son of God, showing His things and the Father’s things to our rejoicing hearts. When our souls are in true freedom before Him therefore, this is what He delights to do, and the Lord Himself, like His words of divine import, becomes livingly real to us.

Those who gathered to question the Lord Jesus, at the time we have referred to were connected with the place of Jehovah’s Name. To them the question which silenced all questions was put. They had previously asked Jesus by what authority He did what He did, but, being answered, they “held a council how they might ensnare Him in speaking,” and they sent out their disciples along with the Herodians. These raised the serious matter of giving “tribute to Caesar.” His answer sent them back full of wonder. The Sadducees then enquired concerning marriage and the resurrection only to be proved ignorant of both “the Scriptures and the power of God.” The Pharisees therefore “having heard that He had put the Sadducees to silence,” gathered together, and “one of them, a lawyer, demanded, tempting Him, and saying, Teacher, which is the great commandment in the law?” The answer regarding love to God and love to our neighbour called forth the admission, “Well, Master, Thou hast said the truth!” Their questions had all been met perfectly by the Lord: first, concerning divine authority; second, concerning political authority and tribute; third, regarding marriage and the resurrection; fourth, as to the Law’s great commandment; and now Jesus Himself raises the question of all questions. We will quote it in full from the valued New Translation of late J.N.Darby: “What think ye concerning the Christ? Whose Son is He? They say to Him David’s. He says to them, How then does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit on My right hand until I put Thine enemies under Thy feet? IF THEREFORE DAVID CALL HIM LORD, HOW IS HE HIS SON? And no one was able to answer Him a word, nor did any one dare from that day to question Him any more.”

“The Man Christ Jesus”

Remaining in darkness till this very day, they are strangers to the redemption which is in Christ, therefore this great and grave question remains unanswered by them; with the veil of unbelief upon their hearts—not having seen the glory of the Lord—not having received the Holy Spirit which Christ gives to those who trust in Him—long and profound has been their silence as to whose Son “THE CHRIST” truly is! This, however, may not be said of those who are redeemed by His precious blood, for to them the Spirit has come and to them He has made it known.

At first the Lord’s words appear to set aside the fact that the Christ is David’s Son, yet it may be clearly seen that this is not so. Deeper and higher and greater thoughts are intended to be awakened by the question concerning His personal glory. The New Testament beautifully opens by showing us His generation, beginning with “Son of David” and “Son of Abraham.” Ten times in Matthew is He designated “Son of David,” though in the first chapter He is named Jesus or Jehovah-Saviour, also Emmanuel, or God with us, but that does not set aside the other. If He be David’s Lord He is His Son too, if He be the Root of David He is likewise His Offspring (Revelation 22:16). The foundation teaching of the gospel of God is given in Romans 1:3 “Concerning His Son [come of David’s seed according to flesh, marked out Son of God in power, according to the Spirit of holiness, by the resurrection of (the) dead] Jesus Christ our Lord” (New Translation). Nor must the word of the apostle to the young servant of the Lord be overlooked, for amidst the trials of faithful service on His behalf he is to “remember Jesus Christ raised from among the dead, of the seed of David, “according to my gospel (2 Timothy 2:8). The sure mercies promised of God are secured in David’s line by the One who is both his Son and his Lord.

The Spirit of God discloses Him as Man, as Lord, yea, and as “God with us.” If, as we have seen, He is shown to be Son of Abraham as well as Son of David in Matthew 1:1, He is also traced right back to the first man in Luke 3:38, being “of Seth, of Adam, of God.” This was essential if in man’s place He was to “taste death,” “sufferings,” “the suffering of death,” and deliver the children of God from bondage, bringing them along with Himself as the “many sons to glory.” Therefore the full answer (according to the counsels of God) to the question, “WHAT IS MAN?” is found in the words “We see Jesus … crowned with glory and honour” (Hebrews 2:6, 9), for, as the Son of Man, He is exalted, and all things are placed wider His feet, though not yet seen publicly. When here on earth it was shown that He was truly Man. We are told that God never wearies, but He was weary at the well side!—that God never slumbers or sleeps, but He slept on a pillow in the boat! He hungered, He thirsted, His soul was troubled, He was “the Man of sorrows,” He groaned in spirit, His sweat was as blood, He poured out His soul unto death, expecting to see the fruit of the travail of His soul, for His soul was made an offering for sin (Isaiah 53:10-12). In the Virgin’s womb He had been “conceived,” and He was “born” of Mary. She “brought forth her first-born Son.” He was the “child born.” “He was in subjection” to Joseph and Mary, and “Jesus advanced in wisdom and stature and in favour with God and men” (Luke 2:7, 51-52). To the Jews He said He was “A MAN” who had spoken the truth to them (John 8:40)! Yet the same One said (Verse 58), “Before Abraham was, I AM!” Little surprise therefore overtakes us when the royal, evangelical prophet, Isaiah, by the Spirit spells out His five-fold “NAME”: “Wonderful—Counsellor—Mighty God—Father of Eternity—Prince of Peace” (Isaiah 9:6)! And, be it carefully noted, this One is to sit upon “the throne of David,” for He was the Child born, the Son given, of that regal line as promised.

Even upon the cross one of the thieves owned Him as Lord and spake of His kingdom. And, though He laid down His life, having cried, “My God, My God, why hast Thou forsaken Me?” yet He could not beholden of death, He arose in the power of an endless life! But we must guard against the error, common to many, that actual, physical resurrection did not take place, for, it was when He was a real risen Man, He said to His own, “Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit has not flesh and bones as ye see Me having” (Luke 24:29). Yes, we must hold fast to the fact that He is truly Man still, though His precious blood has been poured out to secure our eternal redemption. On the other hand, true homage was rendered when He showed the actual wounds still visible in His body, and Thomas said, “My Lord and my God” (John 20:28); and yet He is nevertheless Man today in His place of exaltation at God’s right hand, even as it is written, “God is one, and the Mediator of God and men one, THE MAN CHRIST JESUS” (1 Timothy 2:5, New Translation).

We must remember, however, when speaking of man, the expression is used by the Holy Spirit in various connections. Truly the race of man as known on earth began with Adam first—“the first man Adam.” Angels were created spirits—“He maketh His angels spirits,” yet they are spoken of as men in Acts 1:10 and elsewhere. We read too of “the man Gabriel,” who was an angel (Daniel 9:21). Again, we are told, “GOD is a Spirit,” He is “the invisible GOD”; but in Genesis 18 it is said, JEHOVAH appeared to Abraham by the oaks of Mamre! Three men stood near him, whom Abraham addressed as ADONNAY (plural, Lords: it is ADON in Psalm 110:1). The three “men” ate what Abraham and Sarah provided for them. Afterwards they rose up and looked toward Sodom (Genesis 18:8, 16). Later, two of them, called “the two angels,” came to Sodom at even (Genesis 19:1), and “JEHOVAH” went away when He had ended speaking to Abraham (Genesis 18:33). Now although the Scriptures cited show that the term “man” is variously used, it should again be carefully observed that “the Christ” is “of Adam, of God” (Luke 3:38)—of the woman’s seed (Genesis 3:15) of Abraham (Matthew 1:1)—of “David His father” (Luke 1:3), whose throne He is to have—of Mary, the Virgin (Matthew 1:33). Of that line He took part in flesh and blood (Hebrews 2:14), taking hold of the seed of Abraham, not of angels (Verse 16), but was truly Man. And, as we have seen, He is still Man in exaltation and glory today; therefore, as our High Priest, become higher than the heavens, He is able to sympathize with our infirmities, for He first passed through sufferings on earth Himself, and was tempted in like manner as ourselves, sin apart; moreover this great fact gives the ring of gladness to the gospel of God’s grace as it sounds joyfully forth, “Be it known … through THIS MAN is preached unto you the forgiveness of sins!” (Acts 13:38). The resounding music in the glad tidings proclaimed by Paul is, as recorded in this chapter, of David’s seed the Saviour has come, not having seen corruption, He has been raised from among the dead; the faithful mercies of David are consequently given of God, being made sure by the death and resurrection of Jesus, fulfilling God’s Word spoken through David, “Thou wilt not suffer Thy Holy One to see corruption” (Verse 35), this One is God’s Son (Verse 33).

David’s Lord

This prepares us to further consider our Saviour’s own question, “If therefore David call Him LORD (see Psalm 110:1), how is He his SON?” We have seen how the Holy Spirit abundantly shows Him to be truly David’s Son, but much more also. In a special way today, when those who are called out of the world by the gospel are granted the privileges and intimacies connected with Christ’s assembly and God’s children, we are guided by the Spirit to behold the personal glory and beauty of the Son of God. Peter confessed Him to be “the Christ, the Son of the living God.” Paul proclaimed Him in the gospel of God which called us “into the fellowship of His Son Jesus Christ our Lord.” Gifts are given from the ascended Christ in view of our coming to “the unity of the faith and of the knowledge of the Son of God.” But it is in what has been given to us through John that the rich lustre of the truth shines forth, answering, as we shall see, the unanswered question—“THE CHRIST, WHOSE SON IS HE?” There we are told the object of the signs (which were specially chosen and recorded in John’s Gospel) was “that ye may believe that Jesus is THE CHRIST, THE SON OF GOD” (John 20:31), adding—thanks be to God—“and that believing ye might have life in His Name.” It was when the Jews said of Him to Pilate, “He made Himself Son of God,” having heard that word, “he was the rather afraid, and went into the praetorium again and says to Jesus, whence art Thou?”

To lay stress on the words of the Lord recorded in the first three Gospels concerning Psalm 110:1, and upon the importance divinely given to them, we will point out what is said in each as to the truth of their inspiration. (1) Matthew 22:43; (2) Mark 12:36; (3) Luke 20:42.

1. “David in spirit calls Him (the Christ) Lord.”

2. “David himself said (speaking in the Holy Spirit) the Lord said to my Lord.”

3. “David himself says in the book of Psalms,” etc.

These words, coming to us with our Lord’s own authority, emphasize in a striking manner the great facts of divine inspiration and give enlightenment as to the manner of it. First, we see that David spake in spirit concerning the dignity of the Christ. Second, that David actually uttered the saying in or by the Holy Spirit. Third, that the whole book of Psalms is, by inference, put on the same level of inspiration, and that David himself used those wonderful words as to “the Christ,” showing that the instrument (inspired in the Spirit to so speak of Him) was “himself” then conscious of the glorious fact which he pronounced. These verities ought to awaken serious thoughts and heart-searchings in those who question divine inspiration.

For ourselves, rejoicing in the truth of it, and gladly acknowledging the object of it—to point us to the Christ Himself in all the inspired writings (see Luke 24:27-44)—we would unreservedly allow the Spirit (who dwells in the redeemed and who gave us the Scriptures) to lead us to behold more and more of the Saviour’s grace and glory, to guide us into that which centres in the One who is “The Way, and the Truth, and the Life.” Avoiding questionable definitions, mere theological terminology and ecclesiastical argumentations or dogmatism, we desire to grow in grace and in the knowledge of Our Lord Jesus Christ, to whom be everlasting glory. Amen. One of old said, “Surely I count all things to be loss on account of the excellency of the knowledge of Christ Jesus my LORD.”

“True God”

Does the Holy Spirit carry our thoughts back to the beginning when all things received being? At once, in John 1:1, He stays our minds upon One who was there when that beginning took place—“In the beginning was the Word, and the Word was with God, and the Word was God.” Does the Spirit of God give us to see the sinfulness of sin and the hopelessness of the world, again He rest our gaze upon the Word, who was God, become flesh, tabernacling amongst us (Verse 14). We wonder at this miracle of miracles! We could not define or analyse ourselves, much less the workings of divine power in David’s Lord, opening blind eyes, unstopping deaf ears, loosening dumb tongues, healing all manner of sicknesses, raising the dead, calming the raging of the winds and the waves! We may find peace and joy in believing. Near to Himself, in the grace and love of the Spirit, we may so learn of Him and His words that the heart must find relief in praise and worship in His presence; but who could be so unwise as to think he is wise enough to define this surpassing miracle—the Creator Word become flesh? Who could be audacious enough to confound himself by attempting it? Who could so lean to his own understanding as to prove himself thus to be a fool in his pride? To gaze into the ark brought divine displeasure (1 Sam. 6:19). What must the infinite Creator think of the finite creature who assays to comprehend and then define the magnificent mystery of this most wonderful of all miracles? It is wonderful in our eyes! He is wonderful in working! One part of His five-fold Name already quoted is “Wonderful!” We praise the love and beauty of it all! To our faith it is both gracious and reasonable, for we clearly see all plainly proven by what was said and done by Him by His words and His works! We see every day the unmistakable proof of human life in men’s speakings and actings, yet who can tell us what life itself really is save the One who is “the Originator of life”? (Acts 3:15, New Translation). “In Him was life, and the life was the light of men”; yet it is said concerning Himself as “THE SON,” in all the profound depths of His own infinite and personal glory, “No man knows THE SON, but the Father” (Matthew 11:27). Much is known, and much more may be known in the Holy Spirit’s power, for He is here to lead us into all truth, but this which is said as to “THE SON” and “THE FATHER” remains alone in solitary and incontrovertible sufficiency, causing thereby the hearts of lowly believers to rejoice greatly that such an One is fully comprehended by the Father Himself, now revealed by the Son as our Father and our God.

It was the Creator Word, the Logos, who became flesh, yet the world knew Him not. Apart from new birth and the gift of the Spirit, the creature knew not the world’s Creator. His divine glory was not apprehended. Even John Baptist, it is twice said, “knew him not” (John 1:31, 33) till he saw the Spirit as a dove descending and abiding on Him. Then he said, “This is the Son of God!” John told the Jews, “In the midst of you stands, whom ye do not know” (Verse 26). Yet “those who contemplated His glory”, saw “a glory as of an only-begotten with a father” (Verse 14). John Baptist (come on earth six months before Jesus) said again, “A MAN comes after me,” but who, in regard to honour and dignity, “takes a place before me,” because, as to His eternal existence, “He was before me” (see verses 15 and 30, New Translation). We may understand and rejoice in what is said as to His exalted place, but who shall attempt to explain that a “MAN” the Word become flesh—who came “after” John was also “before” him? Yet we know this to be a divinely revealed fact.

Moreover, the unanswered question, to which we have referred, is not only answered in the truth made known, as we have seen, but still more! Even Nathanael said to Jesus, “Rabbi, Thou art the Son of God, Thou art the king of Israel” (Verse 49). This went beyond what is said in verse 41, “We have found the Messias, which is, being interpreted, THE CHRIST,” for, like John, Nathanael owns Him to be “THE SON OF GOD.” If the King of Israel be the Christ, David’s Son, we may easily grasp that, being the Son of God, He is also David’s LORD.

The Unity of the Spirit and the Unity of the Faith

1. “Using diligence to keep the unity of the Spirit in the uniting bond of peace” (Ephesians 4:3).

2. “Until we all arrive at the unity of the faith and of the knowledge of the Son of God” (Ephesians 4:13).

THE UNITY OF THE SPIRIT—It is important to notice that we are not told to make this unity, but to use diligence to keep it. The unity already is; but in a practical way—not in strife, but in the uniting bond peace, we are to walk accordingly, in love to “all the saints.” There are various influences at work to mar this, but “the uniting bond of peace “is the practical answer to them all. The authority of the Lord, and the gracious direction and ministry of our exalted Head, will be abundantly realized by those who thus endeavour, apart from sects and schools, to keep the unity of the Spirit.

THE UNITY OF THE FAITH, in verse 13, is another matter. The activity of the gifts has the edifying of the body of Christ in view to this end: “Until we all arrive at the unity of the faith, and of the knowledge of the Son of God.” We must not confound the two. This is objective, whereas the unity of the Spirit is more subjective, involving the vital oneness of the members of the body of Christ. The unity of the Faith is something which the saints are to come to, or “arrive at,” in connection with the knowledge of the Son of God.

He has made a perfect revelation, and in this, known in Him alone—in Him whose words, and ways, and works, have so fully and blessedly declared the Father, His own become one in the Father and the Son. Here indeed we need to advance, to grow in the excellent knowledge of our Lord Jesus Christ, the blessed Son of God, into the fellowship of whom God has graciously called us.

THE UNITY OF THE SPIRIT—Much has been said as to this which leaves the impression on the mind that it is something to be made or something to be attained to, instead of something to be kept, as we have said, in a practical way—in “the uniting bond of peace.” We must cease from denominating beloved saints of God by party and divisive names which are a shame to us. The practice is not only a careless one, but a sinful one; for we are all members of Christ’s body, and we must acknowledge no other membership, even if others do. Let us then, for the sake of the One who loves all His own perfectly, speak and think of one another becomingly, and be ashamed of these party names which have no right to exist, for Christ cannot be divided. This will greatly help towards practical unity in the bond of peace. The endeavouring we are exhorted to is on this line. We are to be “using diligence,” but special effort having some favoured party in view is not here contemplated. Our efforts must be governed by the truth in regard to the whole position, or they will militate against the unity of the Spirit.

It has been said, “The unity of the Spirit is that which is already formed and embraces all the members of Christ,” and again, It is “the common place which pertains to all the children of God” (W.K.).

Another wrote, “It is not only abstractedly, but actually one, forming one body, putting each member in its place in the body”; also, on my side, “If love to all the saints is not present in my spirit, I break (the unity) … while keeping it up in form”; for it is “not similarity of sentiment, but the oneness of the members of the body of Christ established by the Holy Ghost” (J.N.D.). Where healthful diligence is in activity as to this established unity, and also advance is being made in regard to the unity of the faith, and of the knowledge of our blessed Lord and Saviour as the Son of God, rich results will necessarily follow for God’s glory.

“UNITY”—Twice only is the word found in our New Testament; in Ephesians 4:3, and 13; and but once in the Old Testament. There it is significantly used in the last Song of Degrees but one; just before the Lord is blessed in the sanctuary, and His blessing flows out of Zion (Psalm 134). Mark the Spirit’s words: “Behold, how good and how pleasant it is for brethren to dwell together in unity (Psalm 133). It is like the precious ointment which is not only upon the Head, but which reaches to all connected with Him, whilst the fragrant perfume of it pervades all around. It is also like the dew of Hermon’s height: descending, distilling, and refreshing Zion. No wonder we read, “There the Lord commands the blessing—even eternal life!” It is not surprising that this is the only place eternal life is mentioned in the O.T. except Daniel 12:2.

“Behold how good and how pleasant it is for BRETHREN TO DWELL TOGETHER IN UNITY.”

Shall we not seek this with diligence? It is to be our portion for ever in the Father’s house, with Him who is the Firstborn among many brethren.

The Unknown One

Who “Knew all men” and “all things”

“He was in the world, and the world was made by Him, and the world knew Him not”! (John 1:10). He bestowed favours far beyond the power of any earthly sovereign to grant, and He was accessible to the most lowly and sinful, yet He was unknown in the world He had made!

He shone as the true Light amidst the darkness of mankind, showing the state of everything, manifesting the proper relations of all in regard to God, making Him known, too, as both light and love, showing by His works and words that the Creator was present amongst men. Yet they knew Him not!

His works of grace were signs which showed forth His glory. The wine ran out at the marriage feast at Cana. He more than met the need, by Creatorial power.

The son of a certain nobleman lay sick unto death in the same town, but a word from the Lord was enough to restore the ebbing life and bring faith to the nobleman and his whole house. For thirty-eight years the impotent man lay almost hopeless, for there was no man who could help him at the pool of Bethesda. He was immediately made strong when the Lord said to him, “Arise, take up thy couch and walk.” A vast throng of five thousand men beside women and children were fainting with hunger, from a boy’s five barley loaves and two small fishes He more than met their need! Still He was unknown! Some said, “This is truly the Prophet which is coming into the world.” And when they would have seized Him and made him King, He departed from them, for He knew them; and “Jesus did not trust Himself to them, because He knew all men,” and also “what was in man” (see John 2). They were not born again. But some sought Him and received Him in faith, because they recognized the true Light shining in the midst of the darkness; to them was granted the wonderful right “to be the children of God,” who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. They received Him! They were God’s children!

When the multitude found Him He said, “Ye seek Me not because ye have seen signs, but because ye have eaten of the loaves and have been filled. Work not for the food which perishes, but for the food which abides unto life eternal.” Where there was true faith which appropriated Him and the words of eternal life which He communicated that life became theirs; but “Jesus knew from the beginning who they were who did not believe” and even the one who should betray Him. But a sinner from the streets could respond to His grace. She had no merit or works of righteousness, but He could say to her, “Thy sins are forgiven. Thy faith has saved thee; go in peace.” He never spurned or turned aside those who came in need. She loved much because she had been forgiven much. The reasoning and objections of the Pharisee’s heart against the rich grace of God then shown in Jesus was known and answered by Him (Luke 7:36-50).

“I am the Light of the world” said the Saviour, and before Him and His disciples at that time was a blind beggar sitting—blind from his birth. The Lord gave him sight in such a way that questions as to who it was that did so would inevitably be raised! The answers showed Him not only to be unknown in all the activities of His grace and love, but as Isaiah had foretold seven centuries before, “Despised and rejected of men.” The religious leaders said to the once blind man, “Give God the praise, we know that this man is a sinner.” He was the unknown One! Yea, and the rejected One! They even cast out the subject of His gracious power! Such is the religious heart of man when in darkness—when in ignorance of God revealed in the Son.

Lazarus had lain four days in the tomb! Not only had mortality claimed the body, but also corruptibility, nevertheless, One who could say, “I am the resurrection and the life” appeared upon the scene of sorrow. He showed His love by His tears, and His power by His Word, and Lazarus, hearing His call, came forth, leaving the tomb and death and corruption behind! Thus He showed Himself to be greater than any other who had appeared on earth. A Man truly, but more than a man! “He was in the world, and the world was made by Him, and the world knew Him not.” At that very time the chief priests and religious leaders called a council, saying, “What do we? for this Man does many signs”; and the chief priests took counsel to kill Lazarus as well as Jesus! Showing the dilemma in which they were and the wickedness of their folly. Did they put Lazarus to death?—He who raised him to life before could do so again and again! Did they slay Jesus?—He had power to rise again, for He could not be holden of death, and indeed He did rise again, as He often told His disciples beforehand. Men knew Him not. The Light shone, but the darkness apprehended it not.

He was the unknown One. He knew all, but men loved darkness rather than the Light which shone in Him. The Light was perfect in every way, but they hated the Light.

We have spoken of but a few of His works of power—the signs of the presence of God amongst men—the activities of the true Light making all things manifest. It is thus, too, that the works of true believers are connected with light, for it is said, “Let your light so shine before men, that they may see your good (or upright) works, and glorify your Father which is in heaven.” Again we read of “the unfruitful works of darkness” whose true character is exposed by the light which makes everything manifest. “The fruit of the light is in all goodness and righteousness and truth.” This was seen in abounding perfection in the Lord Jesus. His words also told that God was amongst His creatures. Wonderful as these were, they were refused also. The Son brings both together in John 13:22-25. What He had “spoken” left them without excuse for their sin, and what He had “done” also—“the works which none other had done.” “But now,” He added, “they have seen and hated both Me and My Father,” for God had been fully declared in Him.

As the One through whom the world received its being, He was unknown by men when here, but as come of royal David’s line according to the flesh the sceptre, the crown and the throne of Israel were His by right. The Jews should have known this. He was their promised Messiah—He was both God’s King according to Psalm 2, and God the King according to Psalm 43, yet when He came to “His own” things—the sceptre, the crown and the throne—“His own” nation received Him not! By the world He was unknown; by Israel He was not received. His forerunner, John the Baptist, when asked if he were the Christ, or Elias, or the promised Prophet, replied, No! but “In the midst of you stands One whom ye know not.” He explained to them that though Jesus (1) “came after” him, He took a place (2) “before” him, because He was (3) before him (John 1:30). As to the first, we know that. Jesus was born in time after John, who was sent to “prepare the way of Jehovah,” and the ministry of Jesus came after him too. In regard to the second, John owned His pre-eminence in rank, or dignity, or position, giving the true reason, because He was before him in the eternity of His Person. Little wonder then that John immediately adds, in the presence of such an One, “And I knew Him not!” John was of the priestly family, and Jesus was of the royal family, and after the flesh they were related to each other. John knew Him in this way, but as the One who combined in Himself (1) subsequence in time to John (2) pre-eminence in dignity, and (3) precedence in the past—the One who was in the beginning with God, and was God (John 1:1)—He was unknown even to John, until the Spirit descended upon Him as a dove—marking Jesus out as God had told him—then he said, “I have seen and borne witness that this is the Son of God.”

John baptized with water, but Jesus baptized with the Holy Spirit, and the Spirit is here to glorify the Son. Jesus said of Him, “He shall not speak of (or from) Himself … He shall glorify Me.” It is because the Spirit has been given since Christ finished the work upon the cross and set Himself down on the right hand of the throne on high that those who are redeemed and sealed can enter into these things. The natural man understandeth not the things of the Spirit of God. In his natural state man cannot know them. He must be born of water and of the Spirit before it is possible. Then the Spirit given to those who believe in Christ leads them on not only to know the blessings but the Blesser Himself. How deeply thankful we should be that this is so. Christ was the hidden Wisdom before prepared for our glory. He is ours. But none of the princes of this world knew Him, we are told, or “they would not have crucified the Lord of glory” (1 Corinthians 2:8). He was the unknown One to them; but since He has ascended up on high, of God are we “in Christ Jesus who of God is made unto us Wisdom, … that, according as it is written, He that glories, let Him glory in the Lord” (1 Corinthians 1:30-31).

Now when “Christ the power of God and the wisdom of God” was here we might reasonably expect words to fall from His lips that excel all that men have ever uttered. Nor is our expectation disappointed. Even His enemies bear witness—“Never man spake like this man.” Men wondered at the gracious words which proceeded out of His mouth. A friend told me he had just been to hear an address on Christ, Confucius and Mohammed. I inquired if the speaker found any point of comparison between them. “Oh,” he replied, “the lecturer gave the pre-eminence to Christ, and showed that His teachings were far higher than the others.” “Then,” I said, “how do you account for the fact that those utterances came from His lips before He was thirty-four years old?” “I had not thought of that,” he answered. “He must have been more than a man,” I said, “God Himself was here in Christ.”

The disciples, though slow to rise to the full recognition of the deity of our Lord Jesus Christ, had a deep sense of His omniscience: “We know that Thou knowest all things” they said. They companied with Him, and felt and observed His perfect knowledge of God, of themselves, of men, and of all else. Some in our day question what they never thought of questioning. Nathanael had asked Him, “Whence knowest Thou me?” We find the same thing with the woman of Sychar; and she said, “Come see a Man who told me all things I had ever done; is not this the Christ?” Ah, yes, He was there, “the Christ, who is over all, God blessed for ever. Amen” (Romans 9:5) When He was restoring Peter, after his failure which had come to pass just as Jesus told him, because of the sifting of Satan, Peter exclaimed, “Lord, Thou knowest all things!” That is the only rational explanation of His marvellous utterances; but let those who raise sceptical questions today remember His words to a similar religious class when He was here on earth, “Ye know neither Me nor My Father. If ye had known Me, ye would have known My Father also. These words spoke He in the treasury, teaching in the temple; and no one took Him, for His hour was not yet come” (John 8:19-20). He left them in darkness. They knew not the true God. Solemn thought for those who are turning away from the filial revelation made in the Son. Even fallen spirits “knew Him to be the Christ,” and in Mark 1:24 we read of an unclean spirit crying out, “Art Thou come to destroy us? I know Thee who Thou art, the holy One of God.” The devils believe and tremble, we are told, yet men question now without trembling!

He knew all men,” He “knew what was in man,” and He knew “all things”; but “the world knew Him not”; and “though He had done so many signs before them,” yet the leaders of Israel received Him not. As “the Word”—who “was God”—“become flesh”—the Logos—He was the embodiment and the utterance of all the mind of God. He told us that “God so loved the world, that He gave His only begotten Son, that whosoever believes on Him should not perish, but have everlasting life.” How could we have discovered this had He not told us? He fully made God known, yet He was the unknown One. As we have seen, John told those of Jerusalem there was One in their midst whom they did not know; and twice, when His deity was in question, John even said, “I knew Him not,” till the Spirit as a dove came and abode upon Him, as he had been told.

Are we therefore to conclude that He remains unknown? Far be the thought. The believing heart which rejoices in His grace and love rightly resents the idea that One so great and yet so loving should remain unknowable. Nay, He Himself said, when, speaking of those for whom He laid down His life, “I know those that are Mine, and am known of those that are Mine, as the Father knows Me and I know the Father” (John 10:14-15, New Translation). And Paul wrote, “I know whom I have believed” (2 Timothy 1:12), and that gave him confidence. The children of God—those who are born of God and have received the Holy Spirit—know Him. John, the apostle, knew Him; and embracing all the family of God in his words, he wrote, “And hereby we know that we know Him, if we keep His commandments” (1 John 2:3). The above Scriptures do not at all suggest that we know Him in the same measure as the Father. That were impossible. The knowledge of infinite Persons must necessarily be infinite. To that we could not attain. Yet we know Him; thanks be to the grace and love of God. In the impenetrable depths of His holy Person, however, we are told, “No one knows who the Son is but the Father” (Luke 11:22; Matthew 11:27). Nor does it add, as is often quoted, “and he to whom the Father is pleased to reveal Him.” The Father does reveal Him as “the Christ, the Son of the living God” to souls, and this in regard to His assembly which is being built by Christ as the Son of Man. Yes, His own know Him as He said, whatever may be their measure, but the Father fully knows the Son, and that without measure, even as His love for the Son is measureless.

The “babes” in the family of God needed to be warned as to anti-Christian activities and to be encouraged in the truth. The “young men” in that family are warned against the world and encouraged in the Father’s love and in the will of God. To “the fathers,” however, no special warning is given, but it is twice simply stated, “Ye have known Him that is from the beginning.” All the family know Him, but in a special way it characterizes those who have matured in God’s family. It is in that direction all are exhorted to grow. Some are dwarfed or wrongly developed by assimilating a special ecclesiastical bias or a special school of teaching. True increase is in the knowledge of God in Christ, as made known by the Spirit in the Word. And though all His own know His voice, and know His love, and know Himself, nevertheless this is ever to be a deepening thing with us; and so it is; the more we know Him and the wonderful love He has expressed towards us at Calvary, the more we desire to know Him; and He has given a capability to us that this may be advanced. He has given us an understanding that we should know Him that is true; and we are in Him that is true, in His Son Jesus Christ. “He is the true God and eternal life” (1 John 5:20). Every other object—ideal or idol—which would dispute His pre-eminence is to be shunned, therefore the epistle immediately closes with these simple words to the family of God, “Children, keep yourselves from idols.”

We are nearing home! soon we shall enter the prepared place in His Father’s house! Very soon He will come again and take us there, that where He is we may be also. Then we shall see Him as He is! Then we shall be like Him! How blessed to see His face and to be altogether suitable to Himself! According to the power whereby He is able to put all things in the universe into accord with His holy mind, He will then transform even our bodies of humiliation and make them like His own—all glorious!

The Word and Life

“In the beginning was the Word … In Him was life” (John 1:1, 4).

When the Word became flesh and dwelt among us, His glory was manifested, but how different it was to that of renowned and ruthless warriors who are great in men’s eyes—it was a glory distinguished by the grace and beauty of love and relationship—“the glory as of the only begotten with a father.” With what wonder His disciples contemplated that glory, as we may also. His goings forth had been from eternity (Mic. 5:2), and now He had come forth in Time. The Word by whom all things were made had come into the world that had come from His hand, and He had come into it full of grace and truth. The world did not know Him, even the Baptist did not know Him, until he received a special revelation from God as to Him, then he bore witness and said, “This is the Son of God.”

In the Word was life. He is called the Word of life, and as such He was seen, contemplated, heard and handled by His favoured disciples. He is the eternal life which was with the Father and was manifested to those disciples, who have declared Him unto us. Yet though He had come so near to men, He was always the Son of the Father’s love and “the true God and eternal life.”

To none but this glorious person could Proverbs 8:22-26 apply. He was Jehovah’s constant delight, rejoicing always before Him. He was set up from Eternity, literally, “anointed from Eternity.” When the foundations of the earth were appointed, it is said, “Then was I by Him, as one brought up with Him,” and this signifies “the nursling of His love” (J.N.D.). Divine tenderness and deep affection were there even before the strong and solid foundations of the earth were appointed. There is a parallel to this expression in the New Testament—“the Son of His love” (Colossians 1:13).

We are seeking to show that the Word, the Son, and the One “from Eternity,” the Nursling of Jehovah’s love, are the same Person, and that He is shown as the originator and fountain of life for men. “In Him was life, and the life was the light of men” (John 1:4). “He that has the Son has life” (1 John 5:12), and “Whoso findeth Me findeth life” (Proverbs 8:35). Blessed is the man that heareth Him, watching daily at His gates, waiting at the posts of His doors.

The first name given to the Lord by the Spirit in both Luke and John is the Word. In Luke the name occurs in verse 2; there were those who from the beginning had been eyewitnesses and ministers, or attendants, on the Word. It is a most comprehensive name, conveying not only what is expressed, but the matter and form of both the thought and the expression as well as the expression of it. The Word is the embodiment and expression of God’s mind; divine perfectness was there not only in what was to be expressed but in the expression of it, and it is important to see that it is the Holy Spirit who names Him, THE WORD.

In the administration of wisdom, words have a large and necessary place. It is said, “All the words of my mouth are in righteousness, there is nothing tortuous or perverse in them.” The alphabet is necessary for forming words as we know them. He who is the Originator of all says, “I am the Alpha and the Omega,” the A and the Z. Wisdom’s words flow from Him with whom life stands connected and from whom all things received being. By investigation, no matter how earnest and keen, no man “can find Him out.” Therefore in marvellous grace and wondrous love He came down to find us out. We were sinners, guilty before the thrice holy God; yet He saved us by His grace. In righteousness and love He undertook our salvation. He died that we might live.

We live by His words, who is the Word. “He that heareth My word and believes on Him that sent Me, has everlasting life” He said, and His disciples having received His words, said, “Lord, to whom shall we go? Thou hast the words of eternal life.” “He that has the Son has life.”

The Work and Worthiness of the Lamb of God

Notes of an Address given in Edinburgh 1922 on John 1:29, 35-37 and Revelation 5:9-14

The first time, dear friends, we have the Lamb mentioned in the Scriptures is in the 22nd of Genesis, when Isaac asked the question “Where is the lamb?”; and the last time is in the closing chapter of the Bible, in the Book of Revelation. In the first the altar is in view, the sacrifice, but in the last the Lamb is upon the throne. The first has in view the offering up of Christ, but in the last we find the throne of God has become the throne of God and of the Lamb, and that throne is in the city, the metropolis of the universe, which is called the Bride, the Lamb’s wife, from which radiates the glory of God that lights up the nations of the earth with order, and beauty, and blessing. First there is the sacrifice, and finally there is the throne; while the Book of Exodus gives us a type of what is taking place between the sacrifice of the cross and the glory which is yet to shine from the throne of God and of the Lamb.

In the 12th of Exodus, you remember, they were instructed to take a lamb; the blood was to be shed and to be sprinkled on the upper door posts and two side posts of the houses in which they were, for God was to execute judgment that night, but the blood of the Passover lamb was to shelter them, and within those blood-sprinkled door posts they were to find their food—they were to feed upon the roasted lamb. The lamb, however, is not called God’s Lamb there, for it is spoken of as “Your lamb.” Our lamb, but that lamb in type is the same Lamb, the same Person who is God’s Lamb, and it has, we are told, to be “without blemish.”

Today, when God is calling men and women out from the world and bringing them to Himself, we need to see to it that we have a perfect Saviour who is inwardly without blemish—in whom was no sin! Peter adds another thing—Those who believe, he says, are redeemed by the precious blood of Christ as of a Lamb, not only “without blemish” inwardly, but also “without spot” outwardly. Notwithstanding that He himself has lived and passed through this sin-defiled world, our Lord Jesus Christ was unspotted. Inwardly and outwardly—in every way He was perfect! and at the present time all who believe on Him can be spoken of as “redeemed.” Not only redeemed from the hand of the enemy (as Israel was from the power of Pharaoh in Egypt) but, thank God, “redeemed to God,” set in His presence in all the value of the work and perfection of our Lord Jesus Christ.

The Scriptures before us first of all speak of the work of Christ for God Himself, and then of the worthiness of the One who does the work, and finally of the worship that flows to the One who is so worthy.

As far as I know, this is the only place in the Gospels where the Lord Jesus is spoken of as the Lamb of God! I was surprised when I first observed that; one might have expected to find this distinctive glory of Christ shining in almost every page of the Gospels; but here, and here only, have we Him so spoken of. The apostle Paul, who unfolds the truth of the church, never once speaks of Christ as the Lamb, although he presents Him in a way that indicates it, for instance, as “Christ our Passover who was slain for us,” and yet when you pass on to the last book of the Bible, where the results of God’s ways and Christ’s work are shown in all their magnificence and glory in universal perfection, you find the Lamb spoken of no less than twenty-eight times! Peter, notwithstanding Rome’s great fallacy in founding the church upon him, was never sent as an apostle to the Gentiles; he was the apostle to the Jews, and he speaks of the Lamb. He was the apostle that above all others was allowed to show exceptional failure! Still Rome claims him as the first infallible pope. The whole position is absurd.

John the Baptist came as His forerunner, and bore witness to Him. When he saw Jesus coming to him his heart was full! His stupendous work rose before his mind, and he said, “Behold the Lamb of God that taketh away the sin of the world.” The question in the 22nd of Genesis raised first by Isaac was, “Where is the Lamb?”; the answer given being “God will provide Himself a Lamb.” Here He is! the One who had come to take up the work for God’s satisfaction, and for God’s glory. You say, yes! and that is the One who came to do the work for me! to put my sins away! That is perfectly true, but mark, it does not say “sins” here, it speaks of something deeper, not simply the putting away of sins, the fruit, but of sin the root. He is not spoken of as the Lamb who takes away the sins (in the plural) but as the One who for God’s satisfaction and glory deals with the root matter of “SIN.” He deals with lawlessness sacrificially, judicially and governmentally, and so removes it that God—the blessed God—might rest in Divine satisfaction and joy undisturbed for ever. That is why He is called God’s Lamb, and as Jesus approached, John said, There He is!—“Behold the Lamb of God that taketh away the sin of the world!”

The translation in 1 John 3:4 is a mistaken one. There we read, “Sin is the transgression of the law.” That would teach there was no sin in the world till there was a law to transgress. We may be thankful that mistake has been corrected. The right reading is this, “Sin is lawlessness,” that is, of course, lawlessness as to God. Christ the Lamb of God came to take that away so that the universe should be filled with beauty, and order, and blessing, and that God should rest in eternal blessedness. Don’t think you will lose anything by coming to see that first and foremost the precious Saviour procured for God Himself infinite satisfaction and delight by the same work that set you free and brought you into everlasting blessing!

It is often pointed out, however, that the sin of the world is not taken away. We see it all around, lawlessness in social circles, in political circles, in commercial circles, and even in religious circles, as well as in ourselves personally. Ah, but dear friends, it is. Judicially and sacrificially it is removed. Sin has been dealt with in the death of Christ, where “our old man” was put away by the cross, by means of crucifixion: he was “crucified with Christ,” and there in that death sin was put away judicially by the sacrifice of Christ before God. Christ came in the likeness of flesh of sin, and, as a sacrifice for sin, received its condemnation as He hung upon the cross. We are told He has “put away sin,” not only borne our sins away, nor simply taken away sins—every sin in the minutest detail—but sin itself, the root principle has been judged at the cross where the work was done. It is done, and, mark you, what has been done sacrificially and judicially at the cross will presently be done by Christ governmentally from the throne!

In the Book of Revelation we see the One who sets all the judgments in motion by the opening of the seals is the Lamb. After the church has left the earth—when those who love our Lord Jesus Christ and have the Holy Spirit disappear—men will tremble, and they will say a most extraordinary thing, “Hide us from the face of Him that sitteth upon the throne and from the wrath of the Lamb”! What a contradiction in terms! Personally I cannot conceive of any wrath connected with Christ as the Lamb—but that is what the princes and leaders of this world will say when they see everything going wrong and that great cataclysm coming upon the nations, and when they see that dread time of the great tribulation foretold in Scripture at hand, before its climax is reached—they will cry, “Hide us from the wrath of the Lamb”! Why, you can hardly imagine anything more simple and gentle than a little lamb! Yet the world-leaders dread His wrath, for they are ignorant of His atoning sacrifice. In the first of John it is the ordinary word for lamb, amnos; but when He is seen upon the throne in Revelation it is arnion, a diminutive term—a “little Lamb”! He is seen in the midst of that throne with seven horns, for perfection of power is connected with Him; and seven eyes, for perfection in intelligence is His also, and He is the One who opens the seven seals when governmental judgments upon the lawless will begin to fall.

Someone prayed this evening that we might have grace not to hide anything that is good and necessary for men to know. Well, it is enough to make those who can discern the development of things around us, and who read the Bible in communion with God in regard to these things, to tremble as they see at this time men denying the atoning work of the Lamb and the glory of His Person—it is enough to make the strongest fear for the judgments that must come; but, thank God, before they come the assembly (which is not appointed to wrath) will be translated from earth to heaven; nevertheless, when we see what is coming on the earth it moves us to plead with any man or woman present, who has not yet fled from the wrath to come, to flee to Christ! If you are to be put right for time and for eternity, you must accept the Lord Jesus Christ as your own personal Saviour!

One of the greatest scholars—probably the greatest Hebraist of his day, an expert in his profession, many of whose books were published in this city—used his remarkable abilities to undermine the Bible’s inspiration, and to further modernism. His writings are still read far and wide, yet he came to die like every other sinner! There was the learned man dying, and I have in my pocket now a trustworthy account of that death-bed written by one of his admirers. His wife read to him some of the church’s hymns. He stopped her, saying, “Don’t read to me any more of these hymns, they are for the saints, read to me that hymn which says ‘Just as I am, O Lamb of God, I come.’” Over and over again she read as be bade her,

“Just as I am, without one plea,

But that Thy blood was shed for me,

And that Thou bidd’st me come to Thee,

O, Lamb of God, I come.”

Think of the mercy of God in allowing such peace-giving words to be read to that dying scholar who had attacked His Book, the Book of inspiration, as he had done! “Ask them to sing it,” he said, “at my funeral.”

I trust that it wasn’t just all sentimentalism, but that through God’s mercy the scholar really came to the atoning Lamb of God in faith. I am, however, far more concerned at this moment that you should come to Him! that you should trust Him here and now! and then you will be able to rejoice not only that He is God’s Lamb who puts everything right for God sacrificially and governmentally, but that He is yours tonight—your Lamb! and that His precious blood cleanses you from all sin, removes every sin from before the eye of a holy God and shelters you from the judgment that your sins called for!

John not only beheld Him as the One who was going to do the work of putting away sin, he saw Him walking again, and his heart was moved as he looked upon that meek and lowly Saviour, our Lord Jesus Christ, the One whom he said came after him, but at the same time took the place of dignity above him. He owned, “He was before me,” whereas he had just said He came “after me.” You will see that John had some inkling as to who this Person was—of the Deity of Jesus! As he gazed upon Him he knew He was not only a Man that came after him, and rightly took a place of dignity and glory above him, but he said “He was before me”! He was not only David’s Son, sprung from him, He was David’s Root, from whom David sprang! It was not only His work but it was Himself who filled his heart with adoration; and so he said the second time, as he stood with two of his disciples, “Behold the Lamb of God!” He said nothing about His work this time, but just about Himself. Oh, when you are put at rest about His work you will be able to look quietly at Himself. He will fill your heart and mind. That expression from the heart of John lost for him two of his best followers! Do you think he was sorry? Not a bit! As he expressed his heart about that Person, off went Andrew and John to follow Jesus, and Jesus invited them to come with Him. He asked, “What seek ye?” and then they inquired of Him where He dwelt, and He said, “Come and see.” My dear friends, you may depend upon it Jesus does not only want us to be saved; He does not only want us to know His work; but He wants us to know Himself, to dwell in His presence, to enjoy even now the company of the Father and the Son.

Later He told His disciples He was going away, but added, “I will come again.” He will come for His bride, the assembly, when He will raise the dead in Christ, and catch up the living to be with Himself for ever—“for ever with the Lord.” We are told in Revelation 4 and 5 that we shall surround the throne, the throne of God and the Lamb. The living creatures and the angels, too, will all be seen in relation to that same throne. All will rejoice in and celebrate the worthiness of the Lamb. The vast concourse in heaven, upon the earth, and under the earth, will ascribe glory to Him! The new song will laud the worthiness and redeeming work of our Lord Jesus and ascribe glory to Him! The angels take up the praise! It will echo and re-echo through the universe—Worthy is the Lamb that was slain! Blessing, honour, glory and might are ascribed to Him, and the living creatures say, Amen! while the glorified saints fall down and worship before Him!

The throne of God becomes “the throne of God and of the Lamb” for ever. We shall see there the One who once was slain; the One who has redeemed to God by His blood out of every kindred and tongue and people and nation, the One who has put everything into order for God’s satisfaction and God’s glory, the Lamb of God—God’s Lamb!—the One who has brought to the immutable throne of Divine majesty a new distinction, a new splendour, a new glory, as it is called now not only the throne of God, but also of the Lamb. How glorious! For ever the sacrifice of eternal love will be remembered and give its beauty to the throne above.

It is a serious matter to oppose the Lamb and His work. We read in Revelation 17:14 of those who make war with the Lamb, but it is added, He overcame them, for He is none less than the Lord of lords and King of kings Himself. He must take away all sin, all lawlessness, governmentally as well as sacrificially, from the throne as well as on the altar.

It is a high privilege, a high honour, to be of the faith of Christ, the Son of God. That same verse tells us that those who are with Him are “called and chosen and faithful!” They shall see His face. They shall reign with Him and serve Him with rejoicing and worshipping hearts for ever and ever where no sin can ever come.

“All taint of sin shall be removed,

All done away,

And we shall dwell with God’s Beloved

Through God’s eternal day.”

by H. J. Vine.

This ends our reading for this session. Until next time, have a great day, and God bless.