Sivut kuvina
PDF
ePub

Christ the Son of God. And he, rebuking them, suffered them not to speak: for they knew that he was the Christ." The same must be the meaning of all others who make the same confession.

All these persons, then, when they confessed Jesus to be the Son of God, meant no more than that he was the Christ. And if this be the meaning of the phrase in the gospels, it is likely to be the meaning of it in the epistles.

But by the Christ, or Messiah, the Jewish people meant a man, who had the Spirit without measure, or in a greater measure than any of the prophets: a man, endowed from above with power, wisdom, and understanding, superior to all others, knowing the whole will of God, and appointed by the Father to reveal it, and capable of accomplishing all the great designs for which he should be sent.

II. I am now to show in the second place the design of this message of Christ to his disciples, and in what sense God is also their and our God and Father. "Go to my disciples, and say unto them, I ascend unto my Father and your Father, to my God and your God."

6

[ocr errors]

1. The meaning of these words is this: I am now about 'to leave this earth, and am going to heaven, the place of the more especial presence and residence of God, and where are the brightest manifestations of his glory.' This, I say, appears to be the obvious and direct sense of the words, that Jesus was now shortly to ascend to the blessed abode, the regions of the heavenly world.

2. Our Lord intends, by this message to his disciples, to carry their thoughts to the things of another world, even to things spiritual and heavenly.

Upon our Lord's revival, and coming again among them, their fond expectations of a kingdom in this world might again take place. But our Lord, before he shows himself to them, (as he necessarily must do to give them evidences of his resurrection,) desires to prevent such low conceptions and false imaginations.

Whither he went, or was to go, was a question that had been often started in the course of his ministry; and it was a tender and affecting point. If he had left Judea, provided he would have set up a kingdom and government full of splendour, ease, and riches, men would have followed him, though to the greatest distance. To have left the land of Israel, to go and teach Gentiles, and Jews dispersed among Gentiles, in the same way that he had taught men in Judea, would have been offensive and disagreeable to many.

for him, who took upon himself the character of the Mes

siah, to speak of leaving this earth, and be no longer visible here, was exceeding discouraging; for it overthrew all hopes of a life in worldly ease and prosperity under him; which had been the expectation of carnal minds.

Let us observe the passages of St. John's gospel, where this enquiry appears; and we shall find, that our Lord himself gave occasion to it, and endeavoured, by what he said of his going away, to destroy that expectation which was so prejudicial to just sentiments concerning himself and the things of religion.

John vii. 32-36, "The pharisees heard that the people murmured such things concerning him; and the pharisees and chief priests sent officers to take him. Then said Jesus unto them; Yet a little while I am with you; and then I go unto him that sent me. Ye shall seek me, and shall not find me; and where I am, thither ye cannot come. Then said the Jews among themselves, whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles, and teach the Gentiles? What manner of saying is this that he said; Ye shall seek me, and shall not find me; and where I am, thither ye cannot come ?"

And ch. viii. 20-23, "These things spake Jesus in the treasury, as he taught in the temple-Then said Jesus again unto them; I go my way, and ye shall seek me, and shall die in your sins. Whither I go ye cannot come. And he said unto them, Ye are from beneath. I am from above. Ye are of this world. I am not of this world."

Ch. xiii. 33," Little children, yet a little while I am with you. Ye shall seek me. And as I said unto the Jews, whither I go, ye cannot come; so now say I unto you."Ver. 36,"Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards."

Ch. xiv. 1–6, “Let not your hearts be troubled.-In my Father's house are many mansions.-I go to prepare a place for you. And if I go, and prepare a place for you, I will come again, and receive you to myself, that where I am, there ye may be also: and whither I go, ye know; and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest: and how can we know the way?" Such was the remaining ignorance, occasioned by the prejudices which they laboured under. "Jesus saith unto him, I am the way, and the truth, and the life:" and what there follows.

Once more, ch. xvi. 5, 6, " But now I go my way unto him that sent me and none of you asketh me, whither goest

thou? But because I have said these things unto you, sorrow hath filled your heart." They had sometimes before put that question to him. But they did not yet fully comprehend his answers. And it would have been agreeable to him, if they had now given him occasion to speak again of the place whither he was going; especially if they had by their inquiries manifested an increase of knowledge, and a growing esteem and affection for heavenly things.

This message therefore our Lord sends to his disciples immediately after his resurrection, before he showed himself personally to any of them. I am indeed risen from the dead. I who was dead, am alive again. But let not 'therefore any fond thoughts arise in the minds of any of ' you. I am soon to leave this world, and go to him that 'sent me, as I often told you formerly. "I ascend to my Father, and your Father: to my God, and your God."' This message was altogether worthy of our Lord. And it was exceedingly suited to produce a serious and attentive frame in the minds of his disciples, and to carry their thoughts from the things of this world, however engaging, to those of another.

6

3. Our blessed Lord intended by this message to comfort and strengthen his disciples by assurances of a like glory and happiness with what was allotted to himself.

6

"I go to my Father," says he, " and to your Father, to my God, and your God." I am raised up to life. So likewise 'shall all they be in due time who believe in me, and follow, and obey me. To all such the Father will by me give

'eternal life.'

Our Lord proved a resurrection to the pharisees from God's having called himself "the God of Abraham, and Isaac, and Jacob."

Our Lord had been now declared to be the Son of God by his resurrection. Herein God had shown himself a Father to him. He here says to his disciples, that God is not only his God and Father, but theirs also. Thereby he assures them of a resurrection to life, to die no more, and of their partaking of glory and happiness like his. Then their sonship, and God's fatherly love and care for them, will be manifest. So says our Lord. "Neither can they die any more. For they are equal unto the angels, and are the children of God, being the children of the resurrection,” Luke xx. 36.

Whilst our Lord was yet with the disciples, and before he took his leave of them, he said: "I go to prepare a place for you. If I go to prepare a place for you, I will come

again, and receive you to myself; that where I am, there ye may be also," John. xiv. 2, 3; and afterwards, ver. 19," Because I live, ye shall live also."

Thus we see at once how God is not only the God and Father of our Lord Jesus Christ, but also how he is the God and Father of his disciples and people. He is the Son of God, and God is his Father, in a sense peculiar to himself. He is their elder brother, and the first-born from the dead, and has in all things the pre-eminence. They likewise are dear to God, as children; they have been born of God, they are heirs of God, and joint heirs with Christ. And they have an inheritance. It is in the heavenly mansions of their Father's house with Christ, who is their head and Lord.

4. In this message to the disciples our Lord might intend to encourage their expectation of the fulfilment of the promise of the gift of the Spirit, to enlighten them, and qualify them for the difficult work to which he had called and appointed them; a thing which he had often spoken of, especially when he discoursed of his leaving them. "Nevertheless, I tell you the truth. It is expedient that I go away; for if I go not away, the Comforter will not come. But if I depart, I will send him unto you," John xvi. 7, 8. APPLICATION. I shall add a thought or two by way of reflection.

Admirable are the condescension and the goodness of the Lord Jesus. "Go to my brethren, and say unto them: I ascend unto my Father, and your Father, to my God, and your God."

Jesus is risen from the dead to die no more. He nevertheless calls his disciples, as yet in a state of affliction and trial, brethren. They had accompanied him in his temptation. And he still calls them brethren. We therefore need not scruple to esteem and call them our brethren, who in some respects are inferior to us.

The goodness of Jesus is also very admirable. The disciples had lately failed in their regard to him, and left him alone in his hour of disgrace. Nevertheless, when risen from the dead, and death has no longer any power over him, nor are any of the afflictions of this life able to reach him, he sends them this message full of affection and tenderness. It is not a threatening, it is not an upbraiding message, but encouraging and cheering.

We should not abuse his goodness. But if we are sincere, let us hope that Jesus, who knows all things, will not reject us for unallowed failings and neglects.

And let us also be willing to own others for our brethren, who are not perfect, but are defective, and fail, though sincere, in an hour of temptation; and let us do what we can to strengthen and comfort them.

SERMON XXVI.

CHRIST'S POVERTY OUR RICHES.

For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 2 Cor. viii. 9.

THESE words lie among divers arguments, which the apostle offers to the Corinthians, to induce them to a liberal contribution for the relief of the poor saints in Judea. And these words may be considered as containing an argument to generosity therein. Or, whilst they contain indeed a · very powerful motive to liberality, and to every good work, they may be considered as exhibiting to these christians a reason why the apostle need not press their liberality to the utmost, by the use of many arguments, they being already acquainted with a very forcible inducement. "For ye know the grace of our Lord Jesus Christ."

However, it is not my design at this time to consider the words, particularly with regard to their connection, or to excite your liberality to any contribution. I now treat of them, as a remarkable and distinguished part of the portion of scripture read this morning in our ordinary course, and as likely to furnish meditations suitable to the solemnity of the Lord's supper to be this day administered among us. In the words are several things observable.

I. The riches of Christ.

II. His poverty.

III. The moving cause and consideration of his "becoming poor," which was, our benefit; or," that by his poverty we might be rich."

IV. How Christ's poverty conduces to our riches.

V. "The grace of our Lord Jesus Christ in becoming poor, that we might be rich."

I. In the first place we are to observe the riches of Christ. Hereby is meant the great dignity of the Lord Jesus Christ,

« EdellinenJatka »