Think of the essentials of human life, and I am going to take the very simplest – the essentials of which every child is conscious. The first word of human consciousness is “I am,” and when that word of human consciousness is analyzed, these are the terms of its expression: “I know,” that is mind; “I will,” that is choice; “I can,” that is force. These are the simplest things of human consciousness. Man takes these ideas of experience, and projects them into immensity, and so constructs his idea of God. Mind, infinite knowledge; will, supreme choice and consequent government; force, absolute ability. These things underlie all streams of religious thinking. Wherever religion has placed at its center, personality as Deity, it has been because man has taken of himself, and has imagined something of the same pattern, the same nature, the same kind, but vaster and greater.
Now mark what man has been doing. In every case, apart from Christ and apart from His ministry, man has projected himself into immensity, and consequently, he has projected into immensity all that is in himself. In every case, therefore, there has been an amplification of failure. Self-centered life flung out into immensity postulates a self-centered God. All the things of human limitation, resulting from human sin, abide in human conceptions of God, apart from that which has come into the world through Christ. An enlarged conception of mind, an enlarged conception of knowledge, based upon man’s own consciousness of knowledge, which is limited, creates an imperfect conception of knowledge. Man has never come, apart from Christ, to a consciousness of full and final and perfect knowledge of God and consequently, man persists in his attempt to deceive God. When man attempts to deceive God, he, by that very action, reveals the fact that he does not believe that God knows all and perfectly.
The whole system of sacrificial worship in other religions is that of attempting to persuade God to change His mind, and alter the method of His procedure.
Or, if man thinks of will, his will is capricious and revengeful, and he flings that out into immensity, and his conception of God is upon the pattern of what he is in himself.
In the light of these considerations, we turn to the declaration of the text, “God was in Christ.” This, then, is the meaning of incarnation. God answers the human necessity; enshrines Himself in humanity; thinks, speaks, chooses, acts through human channels; comes into the very midst of human history, after man had begun to write that history; and thus gave humanity the one and only Man from Whom the lines flung out into immensity include God as He really is.
All that was found in the perfect manhood of Jesus may be projected, and he result will be the truth about God. Fall back if you will upon my simple illustration of the camera. See in this same picture of your New Testament that which you put into the lens, and when the light shining through it projects the figure full of truth and unsullied splendor on the canvas, I see God. Every line is a line of beauty, and every expression of the face is full of beneficence, and yet of righteousness. I come back to this Man of the New Testament, and I follow Him and watch Him, and I take the things I see and fling them out, and I find God. I will take, for illustration, these self-same things to which I have made reference – the mind, and the will, and the force. Now I must leave you to wander at will, through these gospel stories, and I hope some of you may, and watch the working of the mind of the Master, anywhere and anytime; and when you do so, let the lines pass out until they fill the infinite spaces, and you will have found the working of the mind of God. Observe Him in the hour of his choices, anywhere and anytime, and then fling the lines out into immensity, and you have discovered the good and perfect and acceptable will of God. Mark every effort of Jesus, every putting forth of strength. See it in its purpose, watch it in its method, observe it in its victory, and fling the lines out, and you will find that He is vindicated in what He said. “My Father worketh even until now, and I work.” There is perfect harmony between the two.
Mark well the mind of Jesus in its essence by observing its activities; it encompassed vast eternities, and compressed Him into the simple speech of childhood. I have taken up an old sea-shell, and have put it to my ear, being told when I was a boy that if I would I could hear the ocean. Of course I heard it; the shell was made by the ocean, fashioned by the ocean, was of the ocean, and the ocean of the atmosphere repeated the action of the atmosphere of the ocean, and I heard the sweep and the music of the sea in the shell. Quite reverently – the figure is an imperfect one, I know – I put my ear and listen when this Man speaks, and He speaks in little words, all human language: “Come unto Me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls.” Oh, my masters, put that shell to your ear this morning, and the infinite speech of eternity is singing itself through your soul, and as you obey you find rest.
At the back of all the activity of this Man, love was the motive. The expression of His activity was service rendered to others, and all the way I see Him flaming in white hot anger against all that bruises and hurts; and whether I watch Him taking children in His arms and blessing them, or watch Him when in quiet dignity He pronounces the eight woes upon a guilty city, it is ever the vision of God that is breaking on my life. “God was in Christ,” and what is the result? We have found God, and He is a God of joy and a God of sorrow, a God intimately interested in all the details of human life, a God forever active; and all these things I have come to know through the Child, and Boy, and Youth, and Man of Nazareth.
Did I say that God answered man’s method, that man’s method is that of projecting man into immensity, and God adopted it? And did the way in which I said that make it appear as though God were turning from His own first purpose, and accommodating Himself to human failure? By no means. That is God’s return to first purpose. He made man in His own image and after His own likeness. And man, true to himself, might have flung out upon the canvas of eternity his own image, and have found God. The most intimate relationship existed between man and God in the Divine economy. But, when man shut his eyes to the far flung vision, and began to live as though that upon the earth which was material was the whole of himself, then he became distorted, iniquitous – exactly the same meaning is in the two words – sinful, sensual; and then, lifting his eyes to the heavens, were shadows indeed, and all his knowledge of God was based upon the knowledge of his fallen self, and was evil. But in Christ, we have the very effulgence of His brightness, and when all that He is in humanity is seen and enlarged, we have found God.
And one final word as to the purpose, “reconciling the world unto Himself.” Man’s misconceptions of God have resulted in man’s hatred of God. I want you, if you will, to think of that, and to think of it carefully. You tell me that the carnal mind is enmity against God, and I agree with you. But I ask you, Why is the carnal mind enmity against God? And from the very letter of Paul that declares the carnal mind is enmity against God, I make another quotation. The carnal mind does not know God, nor can it. It is at enmity against God. Yea, verily, I need not argue it; I need not argue it in London. But whence the enmity? The enmity is the outcome of ignorance. You say we are far away from the idolatry of our Hebrew Bible, with it’s Baal and Moloch and Mammon. I am not sure, but I will not press that. We are far away from the idolatries of ancient Greece and Rome. Again, I am not sure, but I will not argue it. But you are not far away, or humanity is not far away from it’s hatred of God. It does not express itself in brutal and vulgar language always. It expresses itself in the West End in the fact that the name of God is tabooed, and you must not mention Him. Men do not love God. Why not? They do not know Him. The old German sang well and truly, and you remember Wesley’s magnificent translation:
Who would not give his heart to Thee?
And whenever a man gets that vision of God, he gives his heart and everything else to Him.
But though humanity has had a revelation of God in incarnation, the incarnation as revelation does not reconcile men to God, neither can it. The birth of Jesus was the birth of a Man perfect in Himself, but other men will not be reconciled by that birth. The old prophet saw far beyond his own age, and I quote you his language: “When we see Him there is no beauty that we should desire Him.” Do you imagine for a single moment that the prophet meant that there would be no beauty in the Servant of God when He came? I do not so read the prophecy. There was no beauty that would appeal to men. Why not? Because they are blind and cannot see. And here is the root of the trouble with the world.
“God was in Christ” is a great word, the meaning of which is not exhausted by the birth and life of Jesus. We must go on, and include the cross. The cradle demands the cross; or else I have seen a Man, strangely other than I am, and I shall hate Him because His purity rebukes my impurity, and His spacious, spiritual and eternal conceptions are a perpetual rebuke to my clinging to the dust of my materialism and the devilish sin that I love. Such hatred was the cause of His crucifixion. That is why they crucified Him.
And then, to face another mystery as infinite as the first, God in man suffered, as man apart from God suffers. And out of that came the fulfillment of all that began on the morning of the birth of Jesus. And when at last, by the infinite mystery of that dying, the life of that self-same Christ is communicated to men, they see Him as they had never seen Him, and they find God as they had never found Him, and in the vision is at once illumination and energy.
So that brethren – let us remember this also – not by His coming, not by the beauty of His Babyhood, the strength of His Manhood, the glory of His moral character are we saved, but by that final mystery to which this all led, the mystery of the cross; and by the way of His death I find my way back into His life for illumination and for energy. It is thus that we find God, and not only find Him intelligently, but find Him in victorious relationship and fellowship; and, to use the daring and marvelous and awe-inspiring language of Peter, we are made “partakers of the Divine nature.”
And so we have attempted to look a little beneath the surface, and have been compelled ultimately to look at something infinitely beyond the birth and life of Jesus. We know God through Jesus. No other interpretation is correct. How important then that we should know the Christ and know Him intimately. And to do it, brethren, we must begin at His cross. He is known, not by outward contemplation, but by inward revelation; and that inward revelation comes to the men who meet Him at the one trysting-place He has provided – His cross. And so I leave you at the cross, for there we must begin, and by the mystery of its cleansing tide and its regenerating forces we come into sympathy with Jesus, the Man of Nazareth, and find our God, and so our peace.
-- Excerpt from "God in Christ", a sermon from The Westminster Pulpit by G. Campbell Morgan.
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