6. But with the priesthood of Christ is true spiritual remission, sanctification and absolution. These avail before G.o.d--G.o.d grant that it be true of us--whether we be outwardly excommunicated, or holy, or not. Christ's blood has obtained for us pardon forever acceptable with G.o.d. G.o.d will forgive our sins for the sake of that blood so long as its power shall last and its intercession for grace in our behalf, which is forever. Therefore, we are forever holy and blessed before G.o.d. This is the substance of the text. Now that we shall find it easy to understand, we will briefly consider it.

"But Christ having come a high priest of the good things to come."

7. The adornment of Aaron and his descendants, the high priests, was of a material nature, and they obtained for the people a merely formal remission of sins, performing their office in a perishable temple, or tabernacle. It was evident to men that their absolution and sanctification before the congregation was a temporal blessing confined to the present. But when Christ came upon the cross no one beheld him as he went before G.o.d in the Holy Spirit, adorned with every grace and virtue, a true High Priest. The blessings wrought by him are not temporal--a merely formal pardon--but the "blessings to come"; namely, blessings which are spiritual and eternal. Paul speaks of them as blessings to come, not that we are to await the life to come before we can have forgiveness and all the blessings of divine grace, but because now we possess them only in faith. They are as yet hidden, to be revealed in the future life. Again, the blessings we have in Christ were, from the standpoint of the Old Testament priesthood, blessings to come.

"Through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation."

8. The apostle does not name the tabernacle he mentions; nor can he, so strange its nature! It exists only in the sight of G.o.d, and is ours in faith, to be revealed hereafter. It is not made with hands, like the Jewish tabernacle; in other words, not of "this building." The old tabernacle, like all buildings of its nature, necessarily was made of wood and other temporal materials created by G.o.d. G.o.d says in Isaiah 66, 1-2: "What manner of house will ye build unto me?... For all these things hath my hand made, and so all these things came to be." But that greater tabernacle has not yet form; it is not yet finished. G.o.d is building it and he shall reveal it. Christ's words are (Jn 14, 3), "And if I go and prepare a place for you."

"Nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption."

9. According to Leviticus 16, the high priest must once a year enter into the holy place with the blood of rams and other offerings, and with these make formal reconciliation for the people. This ceremony typified that Christ, the true Priest, should once die for us, to obtain for us the true atonement. But the former sacrifice, having to be repeated every year, was but a temporary and imperfect atonement; it did not eternally suffice, as does the atonement of Christ. For though we fall and sin repeatedly, we have confidence that the blood of Christ does not fall, or sin; it remains steadfast before G.o.d, and the expiation is perpetual and eternal. Under its sway grace is perpetually renewed, without work or merit on our part, provided we do not stand aloof in unbelief.

"For if the blood of goats and bulls, and the ashes of a heifer," etc.

10. Concerning the water of separation and the ashes of the red heifer, read Numbers 19; and concerning the blood of bulls and goats, Leviticus 16, 14-15. According to Paul, these were formal and temporal purifications, as I stated above. But Christ, in G.o.d's sight, purifies the conscience of dead works; that is, of sins meriting death, and of works performed in sin and therefore dead. Christ purifies from these, that we may serve the living G.o.d by living works.

"And for this cause he is the mediator of a new covenant [testament],"

etc.

11. Under the old law, which provided only for formal, or ritualistic, pardon, and restored to human fellowship, sin and transgressions remained, burdening the conscience. It--the old law--did not benefit the soul at all, inasmuch as G.o.d did not inst.i.tute it to purify and safeguard the conscience, nor to bestow the Spirit. It existed merely for the purpose of outward discipline, restraint and correction. So Paul teaches that under the Old Testament dispensation man's transgressions remained, but now Christ is our Mediator through his blood; by it our conscience is freed from sin in the sight of G.o.d, inasmuch as G.o.d promises the Spirit through the blood of Christ. All, however, do not receive him. Only those called to be heirs eternal, the elect, receive the Spirit.

12. We find, then, in this excellent lesson, the comforting doctrine taught that Christ is he whom we should know as the Priest and Bishop of our souls; that no sin is forgiven, nor the Holy Spirit given, by reason of works or merit on our part, but alone through the blood of Christ, and that to those for whom G.o.d has ordained it. This matter has been sufficiently set forth in the various postils.

_Palm Sunday_

Text: Philippians 2, 5-11.

5 Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of G.o.d, counted not the being on an equality with G.o.d a thing to be grasped, 7 but emptied himself, taking the form of a servant, being made in the likeness of men; 8 and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. 9 Wherefore also G.o.d highly exalted him, and gave unto him the name which is above every name; 10 that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of G.o.d the Father.

CHRIST AN EXAMPLE OF LOVE.

1. Here Paul again presents to us as a powerful example of the celestial and eternal fire, the love of Christ, for the purpose of persuading us to exercise a loving concern for one another. The apostle employs fine words and precious admonitions, having perceived the indolence and negligence displayed by Christians in this matter of loving. For this the flesh is responsible. The flesh continually resists the willing spirit, seeking its own interest and causing sects and factions. Although a sermon on this same text went forth in my name a few years ago, ent.i.tled "The Twofold Righteousness," the text was not exhausted; therefore we will now examine it word by word.

"Have this mind in you, which was also in Christ Jesus."

2. You are Christians; you have Christ, and in him and through him all fullness of comfort for time and eternity: therefore nothing should appeal to your thought, your judgment, your pleasure, but that which was in the mind of Christ concerning you as the source of your welfare. For his motive throughout was not his own advantage; everything he did was done for your sake and in your interest. Let men therefore, in accord with his example, work every good thing for one another's benefit.

"Who, existing in the form of G.o.d, counted not the being on an equality with G.o.d a thing to be grasped, but emptied himself, taking the form of a servant."

["Who, being in the form of G.o.d, thought it not robbery to be equal with G.o.d; but made himself of no reputation, and took upon him the form of a servant."]

3. If Christ, who was true G.o.d by nature, has humbled himself to become servant of all, how much more should such action befit us who are of no worth, and are by nature children of sin, death and the devil! Were we similarly to humble ourselves, and even to go beyond Christ in humility--a thing, however, impossible--we should do nothing extraordinary. Our humility would still reek of sin in comparison with his. Suppose Christ to humble himself in the least degree--but a hair's breadth, so to speak--below the most exalted angels; and suppose we were to humble ourselves to a position a thousand times more abased than that of the devils in h.e.l.l; yet our humility would not compare in the least with that of Christ. For he is an infinite blessing--G.o.d himself--and we are but miserable creatures whose existence and life are not for one moment secure.

4. What terrible judgment must come upon those who fail to imitate the ineffable example of Christ; who do not humble themselves below their neighbors and serve them, but rather exalt themselves above them!

Indeed, the example of Christ may well terrify the exalted, and those high in authority; and still more the self-exalted. Who would not shrink from occupying the uppermost seat and from lording it over others when he sees the Son of G.o.d humble and eliminate himself?

5. The phrase "form of G.o.d" does not receive the same interpretation from all. Some understand Paul to refer to the divine essence and nature in Christ; meaning that Christ, though true G.o.d, humbled himself. While Christ is indeed true G.o.d, Paul is not speaking here of his divine essence, which is concealed. The word he uses--"morphe," or "forma"--he employs again where he tells of Christ taking upon himself the form of a servant. "Form of a servant" certainly cannot signify "essence of a real servant"--possessing by nature the qualities of a servant. For Christ is not our servant by nature; he has become our servant from good will and favor toward us. For the same reason "divine form" cannot properly mean "divine essence"; for divine essence is not visible, while the divine form was truly seen. Very well; then let us use the vernacular, and thus make the apostle's meaning clear.

6. "Form of G.o.d," then, means the a.s.sumption of a divine att.i.tude and bearing, or the manifestation of divinity in port and presence; and this not privately, but before others, who witness such form and bearing. To speak in the clearest possible manner: Divine bearing and att.i.tude are in evidence when one manifests in word and deed that which pertains peculiarly to G.o.d and suggests divinity. Accordingly, "the form of a servant" implies the a.s.sumption of the att.i.tude and bearing of a servant in relation to others. It might be better to render "Morphe tu dulu," by "the bearing of a servant," that means, manners of such character that whoever sees the person must take him for a servant. This should make it clear that the pa.s.sage in question does not refer to the manifestation of divinity or servility as such, but to the characteristics and the expression of the same. For, as previously stated, the essence is concealed, but its manifestation is public. The essence implies a condition, while its expression implies action.

7. As regards these forms, or manifestations, a threefold aspect is suggested by the words of Paul. The essence may exist without the manifestation; there may be a manifestation without the corresponding essence; and finally, we may find the essence together with its proper manifestation. For instance, when G.o.d conceals himself and gives no indication of his presence, there is divinity, albeit not manifest.

This is the case when he is grieved and withdraws his grace. On the other hand, when he discloses his grace, there is both the essence and its manifestation. But the third aspect is inconceivable for G.o.d, namely, a manifestation of divinity without the essence. This is rather a trick of the devil and his servants, who usurp the place of G.o.d and act as G.o.d, though they are anything but divine. An ill.u.s.tration of this we find in Ezekiel 28, 2, where the king of Tyre is recorded as representing his heart, which was certainly decidedly human, as that of a G.o.d.

8. Similarly, the form, or bearing, of a servant may be considered from a threefold aspect. One may be a servant and not deport himself as such, but as a lord, or as G.o.d; as in the instance just mentioned.

Of such a one Solomon speaks (Prov 29, 21), saying: "He that delicately bringeth up his servant from a child shall have him become a son at the last." Such are all the children of Adam. We who are rightly G.o.d's servants would be G.o.d himself. This is what the devil taught Eve when he said, "Ye shall be as G.o.d." Gen 3, 5. Again, one may be a servant and conduct himself as one, as all just and faithful servants behave before the world; and as all true Christians conduct themselves in G.o.d's sight, being subject to him and serving all men.

Thirdly, one may be not a servant and yet behave as one. For instance, a king might minister to his servants before the world. Before G.o.d, however, all men being servants, this situation is impossible with men; no one has so done but Christ. He says at the supper (Jn 13, 13-14): "Ye call me, Teacher, and, Lord: and ye say well; for so I am," and yet I am among you as a servant. And in another place (Mt 20, 28), "The Son of man came not to be ministered unto, but to minister."

9. From these explanations Paul's meaning must have become clear. His thought is: Christ was in the form of G.o.d; that is, both the essence and the bearing of Deity were his. He did not a.s.sume the divine form as he did that of a servant. He was, I repeat it; he was in the form of G.o.d. The little word "was" expresses that divinity was his both in essence and form. The meaning is: Many a.s.sume and display an appearance of divinity, but are not themselves actually divine; the devil, for instance, and Antichrist and Adam's children. This is sacrilege--the a.s.sumption of divinity by an act of robbery. See Rom 2, 22. Though the offender does not look upon such conduct as robbery, it is none the less robbing divine honor, and is so regarded by G.o.d and angels and saints, and even by his own conscience. But Christ, who had not come by divinity through arrogating it to himself, but was divine by nature according to his very essence, did not deem his divinity a thing he had grasped; nor could he, knowing divinity to be his very birthright, and holding it as his own natural possession from eternity.

10. So Paul's words commend Christ's essential divinity and his love toward us, and at the same time correct all who falsely a.s.sume a divine form. Such are we all so long as we are the devil's members.

The thought is: The devil's members all would be G.o.d, would rob the divinity they do not possess; and they must admit their action to be robbery, for conscience testifies, indeed must testify, that they are not G.o.d. Though they may despise the testimony of conscience and fail to heed it, yet the testimony stands, steadfastly maintaining the act as not right--as a malicious robbery.

But the one man, Christ, who did not a.s.sume the divine form but was in it by right and had a claim upon it from eternity; who did not and could not hold it robbery to be equal with G.o.d; this man humbled himself, taking upon him the form of a servant--not his rightful form--that he by the power of his winning example, might induce them to a.s.sume the bearing of servants who possessed the form and character of servants, but who, refusing to own them, appropriated the appearance of divinity upon which they had no claim, since the essence of divinity was forever beyond them.

11. That some fail to understand readily this great text, is due to the fact that they do not accept Paul's words as spoken, but subst.i.tute their own ideas of what he should have said, namely: Christ was born true G.o.d and did not rob divinity, etc. The expression "who, existing in the form of G.o.d" sounds, in the Greek and Latin, almost as if Christ had merely borne himself as G.o.d, unless particular regard be given to the words "existing in," which Paul contrasts with the phrase "took upon him." Christ took upon himself the form of a servant, it is true, but in that form was no real servant. Just so, while dispensing with a divine appearance, behind the appearance chosen was G.o.d. And we likewise take upon ourselves the divine form, but in the form we are not divine; and we spurn the form of servants, though that is what we are irrespective of appearance. Christ disrobes himself of the divine form wherein he existed, to a.s.sume that of a servant, which did not express his essential character; but we lay aside the servant form of our real being and take upon ourselves, or arrogate to ourselves, the form of G.o.d to which we are not fitted by what we are in reality.

12. They are startled by this expression also: "Christ thought it not robbery to be equal with G.o.d." Now, at first sight these words do not seem to refer solely to Christ, since even the devil and his own, who continually aspire to equality with G.o.d, do not think their action robbery in spite of the testimony of their conscience to the contrary.

But with Paul the little word "think," or "regard," possesses a powerful significance, having the force of "perfect a.s.surance."

Similarly he says (Rom 3, 28), "We reckon therefore that a man is justified by faith apart from the works of the law"; and (1 Cor 7, 40), "I think [deem] that I also have the spirit of G.o.d." But the wicked cannot boast it no robbery when they dare take upon themselves the form of G.o.d; for they know, they are satisfied in themselves, that they are not G.o.d. Christ, however, did not, nor could he, think himself not equal to G.o.d; in other words, he was confident of his equality with G.o.d, and knew he had not stolen the honor.

Paul's words are chosen, not as an apology for Christ, but as a severe rebuke for those who arrogate to themselves the form of G.o.d against the protest of conscience that it is not their own but stolen. The apostle would show how infinitely Christ differs from them, and that the divine form they would take by theft is Christ's by right.

13. Paul does not use this expression, however, when he refers to Christ's a.s.sumption of the servant form which is his, not by nature, but by a.s.sumption. The words produce the impression that Christ took by force something not his own. Paul should be expected to say: "He held it not robbery to a.s.sume the form of a servant." Why should he rather have chosen that form of expression in the first instance, since Christ did not a.s.sume the divine form, but possessed it as his very own--yes, laid it aside and a.s.sumed a form foreign to his nature?

The substance of the matter is that he who becomes a servant does not and cannot a.s.sume anything, but only gives, giving even himself. Hence there is no warrant here to speak of robbery or of a disposition to look upon the matter in this light.

On the other hand, a.s.sumption of the divine form necessarily involves taking, and altogether precludes giving. Hence there is warrant to speak of robbery in this connection, and of men who so view it. But this charge cannot be brought against Christ. He does not render himself guilty of robbery, nor does he so view his relation, as all others must do. Divinity is his by right, and so is its appropriate form a birthright.

14. Thus, it seems to me, this text very clearly teaches that to have divine form is simply to a.s.sume in regard to others, in word and deed, the bearing of G.o.d and Lord; and that Christ meets this test in the miraculous signs and life-giving words, as the Gospels contend. He does not rank with the saints who lack the divine essence; he has, in addition to divine form, the divine essence and nature. On the other hand, the servant, or servile, form implies acting toward others, in word and deed, like a servant. Thus Christ did when he served the disciples and gave himself for us. But he served not as the saints, who are servants by nature. Service was, with him, something a.s.sumed for our benefit and as an example for us to follow, teaching us to act in like manner toward others, to disrobe ourselves of the appearance of divinity as he did, as we shall see.

15. Unquestionably, then, Paul proclaims Christ true G.o.d. Had he been mere man, what would have been the occasion for saying that he became like a man and was found in the fashion of other men? and that he a.s.sumed the form of a servant though he was in form divine? Where would be the sense in my saying to you, "You are like a man, are made in the fashion of a man, and take upon yourself the form of a servant"? You would think I was mocking you, and might appropriately reply: "I am glad you regard me as a man; I was wondering if I were an ox or a wolf. Are you mad or foolish?" Would not that be the natural rejoinder to such a foolish statement? Now, Paul not being foolish, nor being guilty of foolish speech, there truly must have been something exalted and divine about Christ. For when the apostle declares that he was made like unto other men, though the fact of his being human is undisputed, he simply means that the man Christ was G.o.d, and could, even in his humanity, have borne himself as divine.

But this is precisely what he did not do; he refrained: he disrobed himself of his divinity and bore himself as a mere man like others.

16. What follows concerning Christ, now that we understand the meaning of "form of G.o.d" and "form of a servant," is surely plain. In fact, Paul himself tells us what he means by "form of a servant." First: He makes the explanation that Christ disrobed, or divested himself; that is, appeared to lay aside his divinity in that he divested himself of its benefit and glory. Not that he did, or could, divest himself of his divine nature; but that he laid aside the form of divine majesty--did not act as the G.o.d he truly was. Nor did he divest himself of the divine form to the extent of making it unfelt and invisible; in that case there would have been no divine form left. He simply did not affect a divine appearance and dazzle us by its splendor; rather he served us with that divinity. He performed miracles. And during his suffering on the cross he, with divine power, gave to the murderer the promise of Paradise. Lk 23, 43. And in the garden, similarly, he repelled the mult.i.tude by a word. Jn 18, 6.

Hence Paul does not say that Christ was divested by some outside power; he says Christ "made himself" of no repute. Just so the wise man does not in a literal way lay aside wisdom and the appearance of wisdom, but discards them for the purpose of serving the simple-minded who might fittingly serve him. Such man makes himself of no reputation when he divests himself of his wisdom and the appearance of wisdom.

17. Second: Christ a.s.sumed the form of a servant, even while remaining G.o.d and having the form of G.o.d; he was G.o.d, and his divine words and works were spoken and wrought for our benefit. As a servant, he served us with these. He did not require us to serve him in compensation for them, as in the capacity of a Lord he had a just right to do. He sought not honor or profit thereby, but our benefit and salvation. It was a willing service and gratuitously performed, for the good of men.

It was a service unspeakably great, because of the ineffable greatness of the minister and servant--G.o.d eternal, whom all angels and creatures serve. He who is not by this example heartily constrained to serve his fellows, is justly condemned. He is harder than stone, darker than h.e.l.l and utterly without excuse.

18. Third: "Being made in the likeness of men." Born of Mary, Christ's nature became human. But even in that humanity he might have exalted himself above all men and served none. But he forbore and became as other men. And by "likeness of men" we must understand just ordinary humanity without special privilege whatever. Now, without special privilege there is no disparity among men. Understand, then, Paul says in effect: Christ was made as any other man who has neither riches, honor, power nor advantage above his fellows; for many inherit power, honor and property by birth. So lowly did Christ become, and with such humility did he conduct himself, that no mortal is too lowly to be his equal, even servants and the poor. At the same time, Christ was sound, without bodily infirmities, as man in his natural condition might be expected to be.

19. Fourth: "And being found in fashion as a man." That is, he followed the customs and habits of men, eating and drinking, sleeping and waking, walking and standing, hungering and thirsting, enduring cold and heat, knowing labor and weariness, needing clothing and shelter, feeling the necessity of prayer, and having the same experience as any other man in his relation to G.o.d and the world. He had power to avoid these conditions; as G.o.d he might have demeaned and borne himself quite differently. But in becoming man, as above stated, he fared as a human being, and he accepted the necessities of ordinary mortals while all the time he manifested the divine form which expressed his true self.

20. Fifth: "He humbled himself," or debased himself. In addition to manifesting his servant form in becoming man and faring as an ordinary human being, he went farther and made himself lower than any man. He abased himself to serve all men with the supreme service--the gift of his life in our behalf.